^' 
 
 I 
 
 ^iir: 
 
LIBRARY 
 
 op THE 
 
 Theological Seminary, 
 
 PRINCETON, N. J. 
 
 BV 4205 .P6 1829 
 
 Porter, Ebenezer, 1772-1834 
 
 The young preacher's manual 
 
/^ 
 
 
 

THE 
 
 YOUNG PREACHER'S MANUAL, 
 
 OR A COLLECTION OF 
 
 TREATISES ON PREACHING 
 
 COMPRISING 
 
 FENELON's DIALOGUES ON THE ELO- 
 
 quence of the pulpit. 
 Claude's essay on the composi- 
 tion OF A SERMON, ABRIDGED. 
 
 gregory on the composition and 
 
 delivery of a sermon. 
 revbaz on the art of preaching. 
 Baxter's reformed pastor. 
 
 WITH A lilST OF BOOKS. 
 
 SELECTED AND, REVISED 
 
 i^ 
 
 / 
 
 By EBENEZER PORTER, d. d. 
 
 president of THE THEOLOGICAL SEMINARY, ANDOVER. 
 
 SECOND EDITION. 
 
 NE-W YORK : 
 
 PUBLISHED BY JONATHAN LEAVITT, 182, BROADWAY 
 CROCKER AND BREWSTER, BOSTON ; 
 M. NEWMAN, ANDOVER. 
 
 PLAOG AND GOULD PRINTERS. 
 
 1829. 
 
DISTRICT OF MASSACHUSETTS, to wit : 
 
 District Clcrk^s Office. 
 Be it remembered, that on the eighteenth day of April, A. D. 18';9, in the fifty third 
 year of the Independence of the United States of America, Flagg and Gould, of the said district, 
 have deposited in this office the title of a book, the right whereof they claim as proprietors, 
 in the words following, to wit ; — "The Young Preacher's Manual, or a collection of Treatises on 
 Preaching ; comprising Fenelon's Dialogues on the Eloquence of the Pulpit, Claude's Essay on the 
 Corapositi.n and Delivery of a Sermon, abridged, Gregory on the Composition and Delivery of a 
 Sermon, Reybaz on the Art of Preaching, Baxter's Reformed Pastor. With a list of Books. Se- 
 lected and revised by Ebenezer Porter, D. D. President of the Theological Seminary, Ando- 
 ver. Second edition." — In conl'ormity to the Act of the Congress of the United States, enti- 
 tled, "An Act for the encouragement of Learning, by securing the copies of maps, charts and 
 books, to the authors and proprietors of such copies, during the times therein mentioned :" and 
 also to an Act entitled, " An act supplementary to an Act, entitled, An Act for the encourage- 
 ment of learning, by securing the copies of maps, charts and books, to the authors and proprietors 
 of such copies during the times therein mentioned ; and extending the benefits thereof to the arts 
 of designing, engraving and etching historical and other prints." 
 
 JOHN W. DAVIS, ! ^'Z^ "f ''^ District 
 ' \ of jylassacnusetts. 
 
PREFACE 
 
 TO THE SECOND EDITION. 
 
 As a second edition of this Compilation is called for, it is pro- 
 per to apprise the reader that all the matter included in the former 
 edition is retained in this, except Brown's Address ; and that the vol- 
 ume is much enlarged by the addition of Baxter's Reformed Pastor. 
 One reason for inserting this in the volume, is a wish to draw the 
 attention of our rising ministry to the writings of those illustrious co- 
 temporaries of the seventeenth century, who were the burning and 
 shining lights of modern Christianity. Another motive is, that be- 
 sides the stirring, sanctifying influence which every minister's heart 
 must feel from the perusal of this treatise, it may well be read, as a 
 model in style, by any one, who would acquire that direct, pungent, 
 powerful address in the pulpit, which gave so much effect to the 
 preaching of its author. And anotlier reason still, is, that this work 
 of Baxter, which in its own peculiar characteristics is not equalled 
 by any other production of an uninspired pen, is so out of market, 
 that few of our younger ministers have had opportunity to read it. 
 The Compiler of this Manual has for some time intended that a 
 work, so adapted for usefulness to those who are engaged in the sa- 
 cred office, or are preparing for it, should be republished. To make 
 room for it in this volume, without an inconvenient increase of size 
 and price, the whole has been thrown into a smaller type and a closer 
 page than the former edition. 
 
 Should Providence permit, it is the Compiler's purpose to extend 
 this work by adding a second volume, perhaps more than one, con- 
 taining other treatises on homiletic theology, and selections from the 
 sermons of a few ancient Fathers, and other distinguished preachers 
 of later periods. 
 
 It has been a matter of doubt whether to omit or retain the List 
 of Books at the close. To make one ten times as large, would be 
 less difficult than to make one so restricted as the object of tins re- 
 
IV PREFACE. 
 
 quires it to be. To determine the relative value of a book, compared 
 with others of its class, when some must be mentioned and others 
 omitted, is often no easy task for one to take on himself And if 
 the selection is satisfactory to his own mind, it is scarcely probable 
 that it will be so to all others. The Compiler has been happy in this 
 case to avail himself of the judgement of his respected Colleagues. 
 
 Theological Seminary, 
 Andover, April 13, 1829. 
 
PREFACE. 
 
 The work of the Christian preacher is doubtless the most im- 
 portant, that can be committed to human hands. But while the in- 
 fluence of the pulpit, upon the everlasting interests of men, is gene- 
 rally admitted to be a subject of the highest concern, the peculiar 
 qualifications, which are requisite in the teachers of religion, seem 
 to have been too much overlooked by writers of our times. The 
 compiler of the young minister's companion, which was publish- 
 ed a few years ago, performed an invaluable service for the church. 
 The heavy sale of that book is to be accounted for, only on the sup- 
 position that our rising clergy are unacquainted with the excellence 
 of its contents. But, though the principal treatises of that compila- 
 tion, are perhaps the best that were ever written, on the subjects 
 which they discuss ; their chief design is to form the character of 
 the Christian minister, and to exhibit the principles by which he 
 ought to be governed. Still, something corresponding with the 
 above compilation, in its general character, but relating directly to 
 the duties of the pulpit, was much needed. Some of the best trea- 
 tises on preaching can hardly be obtained of booksellers, and others 
 are to be found only in connexion with expensive works. A collec- 
 tion of these treatises, in a cheap and convenient form, must be an 
 important acquisition to every theological student. To furnish such 
 a collection, is the design of the young preacher's manual. 
 
 The excellent John Newton has well remarked, that " a preach- « 
 er is not to be made, as a mechanic makes a table or a chair." His 
 heart must be formed by divine grace. So far, however, as intel- 
 lectual qualifications are concerned, they must be cultivated, as in 
 other human attainments, by study, and a practical application of 
 the best rules of instruction. Rules on preaching cannot make a 
 preacher : nor can Euclid's Elements make a mathematician. 
 But skill in any art or science presupposes acquaintance with its 
 elementary principles. Knowledge of the Bible, and of systematic 
 
VI PUEFACE. 
 
 Theology, is essential to the Christian Teacher, but this is not suf- 
 ficient. He may possess this, and yet not be qualified to write or 
 speak his own thoughts in a perspicuous and interesting manner. 
 " A man may be a good lawyer, and yet a bad pleader ; so he may 
 be a good divine, and yet a very indifferent preacher. " 
 
 The Compiler of this manual hopes that it may render some 
 important aid to the student, in his preparation for the sacred office. 
 
 The DIALOGUES ON ELOQUENCE are from the pen of Fenelon, 
 in whom the taste of a fine scholar was united with the piety of a 
 fervent Christian. Dr. Doddridge speaking of this work of the 
 Archbishop, calls it, " his incomparable dialogues on eloquence, 
 which, (he says) may God put it into the hearts of our preachers of- 
 ten and attentively to read." 
 
 FoRDYCE, in his ai't of preaching, says ; " If you want to see 
 the whole machinery and apparatus of pulpit eloquence displayed, 
 in the completest manner, T refer you to the great and good Prelate 
 of Cambray's Dialogues on that subject ; who was himself the 
 justest critic, and one of the best models of eloquence, that I know." 
 And Dr. Williams, speaking of this work, says, it is " deservedly 
 mentioned, by many writers of eminence, with a sort of respect, 
 bordering on veneration." 
 
 The ESSAY ON THE COMPOSITION OF A SERMON, was Written by 
 the Rev. John Claude, a minister of the Reformed French church. 
 Robinson's translation of it is accompanied with cumbersome, and, 
 to a o-reat extent, illjudged notes, making two volumes, octavo. 
 It can scarcely be obtained in this country, except in connexion with 
 Simeon's Skeletons, in five volumes, a work, which very few 
 ministers can afford, or would wish to purchase. It is here given 
 in a form, which the compiler thinks preferable to that of Simeon 
 or Williams. 
 
 In this Essay, and in the two following articles, (though they are 
 by no means to be regarded as perfect,) the judicious student will 
 find many valuable thoughts on preaching, and more, it is presumed 
 than can be found elsewhere, in the same number of pages. 
 
 It is only necessary, further to apprize the reader, that the mar- 
 "inal notes, in Fenf-lon's dialogues, selected from other writers,- 
 o-enerally confirming, but sometimes invalidating the opinions of 
 that celebrated author, are designed to furnish a more ample view 
 of the several topics discussed, than is contained in the original 
 work. 
 
CONTENTS. 
 
 Dialogues on the eloquence of the Pulpit, by M. Fenelon 1 1 
 
 Extract from a letter to the French Academy, by the same 114 
 
 Essay on the Co?nposition of a Sermon, by the Rev. John 
 
 Claude 135 
 
 Thoughts on the Composition and delivery of a Sermon, by 
 
 Dr. Gregory 233 
 
 Letter on the Art of Preaching, by M. Reybaz . . . . 263 
 
 Baxter'' s Reformed Pastor , . 277 
 
 List of Books 405 
 
 fndex 409 
 
PREFACE, 
 
 BY THE CHEVALIER RAMSAY. 
 
 Both the ancients and the moderns have treated of eloquence, 
 with diiferent views, and in different ways ; as logicians, as gram- 
 marians, and as critics : but we still wanted an author, who should 
 handle this delicate subject as a philosopher, and a christian : and 
 this the late Archbishop of Cambray has done in the following dia- 
 logues. 
 
 In the ancient writers we find many solid precepts of rhetoric, 
 and very just rules laid down with great exactness : but they are 
 ofttimes too numerous, too dry ; and, in fine, rather curious than 
 useful. Our author reduces the essential rules of this wonderful 
 art, to these three points ; proving, painting, and moving the pas- 
 sions. 
 
 To qualify his orator for proving, or establishing any truth, he 
 would have him a philosopher ; who knows how to enlighten the 
 understanding, while he moves the passions ; and to act at once 
 upon all the powers of the mind ; not only by placing the truth in so 
 clear a light as to gain attention and assent ; but likewise by moving 
 all the secret springs of the soul, to make it love that truth it is 
 convinced of. In one word, our author would have his orator's 
 mind filled with bright, useful truths, and the most exalted views. 
 
 That he may be able to paint, or describe well, he should have 
 a poetic kind of enthusiasm ; and know how to employ beautiful 
 figures, lively images, and bold touches, when the subject requires 
 them. But this art ought to be entirely concealed : or, if it must 
 appear, it should seem to be a just copy of nature. Wherefore our 
 author rejects all such false ornaments as serve only to please the 
 ear, with harmonious sounds ; and the imagination, with ideas that 
 are more gay and sparkling, than just and solid. 
 
 To move the passions, he would have an orator set every truth 
 in its proper place ; and so connect them that the first may make 
 way for the second ; and the next support the former : so that the 
 discourse shall gradually advance in strength and clearness, till the 
 
10 PREFACE. 
 
 hearers perceive the whole weight and force of the truth. And 
 then he ought to display it in the liveliest images ; and both in his 
 words and gesture use all those affecting movements, that are proper 
 to express the passions he would excite. 
 
 It is by reading the ancients that we must form our taste, and 
 learn the art of eloquence in all its extent. But seeing that some of 
 the ancients themselves have their defects, we must read them with 
 caution and judgement. Our learned author distinguishes the gen- 
 uine beauties of the purest antiquity, from the false ornaments used 
 in after ages ; he points out what is excellent, and what is faulty, both 
 in sacred and profane authors ; and shews us that the eloquence of 
 the Holy Scripture, in many places, surpasses that of the Greeks and 
 Romans, in native simplicity, liveliness, grandeur, and in every thing 
 that can recommend truth to our assent and admiration. 
 
DIALOGUES 
 
 CONCERNING ELOQUENCE. 
 
 THE FIRST DIALOGUE, BETWEEN A. AND B. AND C. 
 
 A. Well, Sir, I suppose you have been hearing the sermon to 
 which you would have carried me. I have but very little curiosity 
 that way, and am content with our parish minister. 
 
 B. I was charmed with my preacher. You had a great loss, 
 Sir, in not hearing him. I have hired a pew, that I may not miss 
 one of his Lent sermons. O ! he is a wonderful man. If you did 
 but once hear him, you could never bear any other. 
 
 A. If it be so, I am never to hear him. I would not have any 
 one preacher give me a distaste of all others ; on the contrary, I should 
 choose one that will give me such a relish and respect for the word 
 of God, as may dispose me the more to hear it preached every where. 
 But since I have lost so much by not hearing this fine discourse you 
 are so pleased with, you may make up part of that loss, if you will be 
 so good as to communicate to us what you remember of it. 
 
 B. I should only mangle the sermon, by endeavouring to repeat 
 any part of it. There were a hundred beauties in it that one cannot 
 recollect, and which none but the preacher himself could display. 
 
 A. Well : but let us at least know something of his design, his 
 proofs, his doctrine, and the chief truths he enlarged on. Do you 
 remember nothing ? Were you inattentive ? 
 
 B. Far from it : I never listened with more attention and pleasure. 
 C What is the matter then ; do you want to be entreated 1 
 B. No ; but the preacher's thoughts were so refined, and de- 
 pended so much on the turn and delicacy of his expressions, that 
 though they charmed me while I heard them, they cannot be easily 
 recollected ; and though one could remember them, if they be ex- 
 pressed in other words, they would not seem to be the same thoughts ; 
 but would lose all their grace and force. 
 
 A. Surely, Sir, these beauties must be very fading, if they van- 
 ish thus upon the touch, and will not bear a review. I should be 
 much belter pleased with a discourse which has more body in it^ 
 
12 DIALOGUES CONCERNING ELOQUENCE. 
 
 and less spirit ; that things might make a deeper impression on the 
 mind, and be more easily remembered. What is the end of speaking, 
 but to persuade people, and to instruct thera in such truths as they can 
 retain ? 
 
 C. Now you have begun, Sir, I hope you will go on with this 
 useful subject. 
 
 A. I wish T could prevail with you, Sir, to give us some general 
 notion of the elegant harangue you heard. 
 
 B. Since you are so very urgent, I will tell you what I can re- 
 collect of it. The text was this :* ' I have eaten ashes like bread.' 
 Now could any one make a happier choice for a text for Ash- Wed- 
 nesday ? He shewed us that, according to this passage, ashes ought this 
 day to be the food of our souls ; then in his preamble he ingeniously 
 interwove the story of A rtemesia, with regard to her husband's ashes. 
 Hist transition to his Ave Maria was very artful ; and his division 
 was extremely ingenious; you shall judge of it. 1. 'Though this 
 dust,' said he, ' be a sign of repentance, it is a principle of felicity. 
 
 2. Though it seems to humble us, it is really a source of glory. 
 
 3. And though it represents death, it is a remedy that gives immor- 
 tal life.' He turned this division various ways, and every time he 
 gave it a new lustre by his antitheses. The rest of his discourse was 
 not less bright and elegant ; the language was polite ; the thoughts 
 new ; the periods were harmonious ; and each of them concluded with 
 some surprising turn. He gave such just characters of common life, 
 that his hearers found their various pictures faithfully drawn : and his 
 exact anatomy of all the passions equalled the maxims of the great 
 RocHEFoucAULT ; in short, I think it was a masterpiece. But, Sir 
 I shall be glad to know your opinion of it. 
 
 A. I am unwilling to tell you my thoughts, or to lessen your es- 
 teem, of it. We ought to reverence the word of God ; to improve 
 ourselves by all the truths that a preacher explains ; and avoid a criti- 
 cal humour, lest we should lessen the authority of the sacred function. 
 
 * Psalm cii. 9. 
 
 t The Romish preachers, in the preamble of their sermons, addressed them- 
 selves to the Virgin Mary ; and are oft times very artful in their transition to 
 it, as our author observes. We have a remarkable example of this in one of 
 the greatest French orators, M. L'Esprit Flechier, bishop of Nismes, who 
 seems to be oftener than once alluded to in these dialogues. In his paneo-yric 
 on S. Joseph he introduces his Ave iVIaria thus : — f^very thing seems to con- 
 cur to the glory of my subject ; the Holy Spirit, Jesus Christ, and Mary, are 
 concerned in it ; why may I not hope for the assistance of one of them, the 
 grace of the other, and the intercessions of the Virgin ? To whom we will 
 address ourselves in those words that the angel said (o her, and which S. Jo- 
 seph no doubt often repeated ; Hail! Mary, &:c. Panegyriqnes, Vol. I. p. 71. 
 
DIALOGUES CONCERNING ELOQUENCE. 18 
 
 B. You have nothing to fear, Sir, at present. It is not out of cu- 
 riosity that I ask your opinion ; but because I would have clear no- 
 tions of it ; and such solid instructions as may not only satisfy myself, 
 but be of use to others ; for you know my profession obliges me to 
 preach. Give us your thoughts therefore without any reserve; and 
 do not be afraid either of contradicting or offending me. 
 
 A. Since you will have it so, I must obey your commands. To 
 be free then, I conclude, from your account of this sermon, that it was 
 a very sorry one.* 
 
 B. Why so ? 
 
 A. Why ; can a sermon, in which the scripture is falsely ap- 
 plied ; a scrap of profane history is told after a dry, childish man- 
 ner; and vain affectation of wit runs throughout the whole ; can such 
 a sermon be good ? 
 
 B. By no means ; but I do not think that the sermon I heard is 
 of that sort. 
 
 A. Have patience, and I doubt not but you and T shall agree. 
 When the preacher chose these words for his text, ' I have eatea 
 ashes like bread,' ought he to have amused his audience with ob- 
 serving some kind of relation between the mere sound of his text, 
 and the ceremony of the day T Should he not first have explained the 
 true sense of the words, before he applied them to th% present occa- 
 sion ? 
 
 B. It had been better. 
 
 A. Ought he not therefore to have traced the subject a little high- 
 er, by entering into the true occasion and design of the Psalm, and 
 explaining the context ? Was it not proper for him to inquire wheth- 
 er the interpretation he gave of the words was agreeable to the true 
 meaning of them, before he delivered his own sense to the people, as 
 if it were the word of God ? 
 
 B. He ought to have done so : but what fault was there in his 
 interpretation ? 
 
 A. Why, I will tell you. David, (who was the author of the 
 cii. Psalm,) speaks of his own misfortunes : he tells us, that his ene- 
 mies insulted him cruelly, when they saw him in the dust, humbled 
 
 * A preacher may propose a very regular method, prosecute it very exact- 
 ly, express himself all along with abundance of accuracy, and, if you will, of 
 elegance too ; adorn the whole with many a fine flower and artificial trapping 
 of language ; in short, deliver a very pretty harangue, a very genteel discourse, 
 as it is commonly termed ; which yet may prove, after all, but a sorry sermon, 
 and in reality good for little, but to amuse superficial judges, and to convince 
 thorough ones, that the man aspires to the reputation, without the qualifications, 
 of an orator." Fordxcje on Pulpit Eloquence. 
 
v/ 
 
 14 DIALOGUES CONCERNING ELOQUENCE. 
 
 at their feet, and reduced (as he poetically expresses it) to ' eat 
 ashes like bread,' and ' to mingle his drink with weeping.' Now, 
 what relation is there between the complaints of David, driven from 
 his throne, and persecuted by his son Absalom ; and the humilia- 
 tion of a Christian, who puts ashes on his forehead, to remind him 
 of his mortality, and disengage him from sinful pleasures ? Could 
 the preacher find no other text in scripture? Did Christ and his 
 apostles, or the prophets, never speak of death, and the dust of the 
 grave, to which all our pride and vanity must be reduced ? Does 
 not the scripture contain many affecting images of this important 
 truth? Might he not have been content with the words of Genesis,* 
 which are so natural and proper for this ceremony, and chosen by 
 the church itself ? Should a vain delicacy make him afraid of too 
 often repeating a text that the Holy Spirit has dictated, and which 
 the church appoints to be used every year ? Why should he neglect 
 such a pertinent passage, and many other places of scripture, to 
 pitch on one that is not proper ? This must flow from a depraved 
 taste, and a fond inclination to say something that is new, 
 
 B. You grow too warm. Sir : supposing the literal sense of the 
 text not to be the true meaning of it, the preacher's remarks might 
 however be very fine and solid. 
 
 C As for my part, I do not care whether a preacher's thoughts 
 be fine or not, till I am first satisfied of their being true. But, Sir, 
 what say you to the rest of the sermon ? 
 
 A. It was exactly of a piece with the text. How could the 
 preacher give such misplaced ornaments to a subject in itself so 
 terrifying ; and amuse his hearers with an idle story of Artemesia's 
 sorrow ; when he ought to have alarmed them, and given them the 
 most terrible images of death ? 
 
 B. I perceive then you do not love turns of wit, on such occa- 
 sions. But what would become of eloquence if it were stript of such 
 ornaments ? Would you confine every body to the plainness of coun- 
 try preachers ? Such men are useful among the common people ; 
 but persons of distinction have more delicate ears ; and we must adapt 
 our discourses to their polite taste. 
 
 A. You are now leading me off from the point. I was endeav- 
 ouring to convince you, that the plan of the sermon was ill laid ; 
 and I was just going to touch upon the division of it : but I suppose 
 you already perceive the reason why I dislike it ; for the preacher 
 lays down three quaint conceits for the subject of his whole discourse. 
 
 * Gen. iii. 19. 
 
DIALOGUES CONCERNING ELOQUENCE. 15 
 
 When one chooses to divide a sermon, he should do it plainly, and 
 give such a division as naturally arises from the subject itself, and 
 gives light and just order to the several parts ; such a division as 
 may be easily remembered, and at the same time help to connect and 
 retain the whole ; in fine, a division that shews at once the extent of 
 the subject, and of all its parts. But, on the contrary, here is a man 
 who endeavours to dazzle his hearers, and puts them off with 
 three points of wit, or puzzling riddles, which he turns and plies 
 so dexterously, that they must fancy they saw some tricks of leger- 
 demain.* Did this preacher use such a serious, grave manner of 
 address, as might make you hope for something useful and important 
 from him ? But, to return to the point you proposed ; did you not 
 ask me whether I meant to banish eloquence from the pulpit ? 
 JB. Yes. I fancy that is your drift. 
 
 A. Think you so? Pray what do you mean by eloquence? 
 
 B. It is the art of speaking well, 
 
 A. Has this art no other end, besides that of speaking well? 
 Have not men some design in speaking ? Or do they talk only for 
 the sake of talking I 
 
 B. They speak to please, and to persuade others. 
 
 A. Pray let us carefully distinguish these two things. Men talk 
 in order to persuade ; that is certain : and too often they speak like- 
 wise to please others. But while one endeavours to please, he has 
 another view ; which, though more distant, ought to be his chief aim. 
 A man of probity has no other design in pleasing others, than that 
 he may the more effectually inspire them with the love of justice, and 
 other virtues ; by representing them as most amiable. He who seeks 
 to advance his own interest, his reputation, or his fortune, strives 
 to please, only that he may gain the affection and esteem of such as can 
 gratify his ambition, or his avarice : so that this very design of pleas- 
 ing is still but a different manner of persuasion that the orator aims 
 at ; for he pleases others to inveigle their affection ; that he may 
 thereby persuade them to what advances his interest. 
 
 * "A blind desire to shine and to please, is often at the expense of that 
 substantial honour which might be obtained, were Christian orators to j-ive 
 themselves up to the pure emotions of piety, which so well agree with the 
 sensibility necessary to eloquence." Abbe Maury's Principles of Eloquence, 
 sect. 9. 
 
 " Uncommon expressions, strong; flashes of wit, pointed similes, and epigram- 
 matic turns, especially when they recur too frequently, often disfigure, rather 
 than embellish, a discourse. It commonly happens, in such case?', that twen- 
 ty insipid conceits are found for one thought which is really beautiful."— 
 Hume's Essays. 
 
16 ]>IALO(jiUES CONCERNrNG ELOQUENCE. 
 
 B. You cannot but own then that men often speak to please. 
 The most ancient orators had this view. Cicero's orations plainly 
 shew that he laboured hard for reputation : and who will not believe 
 the same of Isocrates, and Demosthenes too ? All the panegyrists 
 were more solicitous for their own honour, than for the fame of their 
 heroes ; and they extolled a prince's glory to the skies, chiefly because 
 they hoped to be admired for their ingenious manner of praising him. 
 This ambition seems to have been always reckoned commendable both 
 among the Greeks and the Romans : and such emulation brought elo- 
 quence to its perfection : it inspired men with noble thoughts and 
 generous sentiments, by which the ancient republics were made to 
 flourish. The advantageous light in which eloquence appeared in 
 great assemblies, and the ascendency it gave the orator over the 
 people, made it to be admired, and helped to spread polite learning. 
 I cannot see indeed why such an emulation should be blamed even 
 among christian orators ; provided they did not shew an indecent affec- 
 tation in their discourses, nor in the least enervate the precepts of the 
 gospel. We ought not to censure what animates young people, and 
 forms our greatest preachers. 
 
 A. You have here put several things together, which, if you 
 please, Sir, we will consider separately ; and observe some method in 
 inquiring what we ought to conclude from them. But let us above 
 all things avoid a wrangling humour ; and examine the subject with 
 calmness and temper, like persons who are afraid of nothing so much 
 as of error, and let us place the true point of honour in a candid ac- 
 knowledgement of our mistakes, whenever we perceive them. 
 
 B. That is the exact state of my mind ; or at least I judge it 
 to be so ; and I entreat you to tell me when you find me transgres- 
 sing this equitable rule. 
 
 A. We will not as yet talk of what relates to preachers ; for 
 that point may be more seasonably considered afterwards. Let us 
 begin with those orators, whose examples you vouched. By men- 
 tioning Demosthenes and Isocrates together, you disparage the form- 
 er ; for the latter was a lifeless declaimer, that busied himself in 
 polishing his thoughts, and giving a harmonious cadence to his pe- 
 riods. He had a very* low and vulgar notion of eloquence; and placed 
 
 * In the introduction of this very panegyric, that our author mentions, 
 Isocrates says : Such is the nature of eloquence ; that it makes great things 
 appear little ; and small things to seem gr^ at ; it can represent old things as 
 new ; and new things as if they were old ; and that therefore he would not 
 decline a subject that others had handled before him. but would endeavour 
 to declaim better than they.— Upon which Longinus (} 38.) makes this judi- 
 cious nmark: that by giving such a character of eloquence, in the begiuuing 
 of his panegyric, the orator in effect cautioned his hearers not to believe 
 bis discourse. 
 
DIALOGUES CONCERNING ELOQUENCE. 17 
 
 almost the whole of it, in a nice disposal of his words. A man who 
 employed ten or (as others say) fifteen years, in smoothing the pe- 
 riods of a panegyric, which was a discourse concerning the necessities 
 of Greece, could give but a very small and slow relief to the republic, 
 against the enterprises of the Persian king. Demosthenes spoke 
 against Philip in a quite different manner. You may read the com- 
 parison that Dionysius Halicarnassus has made of these two orators, 
 and see there the chief faults he observed in Isocrates ; whose dis- 
 courses are vainly gay and florid; and his periods adjusted with 
 incredible pains, merely to please the ear : while on the contrary,* 
 Demosthenes moves, warms, and captivates the heart. He was too 
 sensibly touched with the interest of his country, to mind the glitter- 
 ing fancies that amused Isocrates. Every oration of Demosthenes is 
 a close chain of reasoning, that represents the generous notions of 
 a soul, who disdains any thought that is not great. His discourses 
 gradually increase in force by greater light and new reasons ; which 
 are always illustrated by bold figures and lively images. One cannot 
 but see that he has the good of the republic entirely at heart; and 
 that nature itself speaks in all his transports : for his artful address 
 is so masterly, that it never appears. Nothing ever equalled the 
 force and vehemence of his discourses. Have you never read the re- 
 marks that Longinus made on them, in his treatise of the Sublime ? 
 
 B. No ; is not that the treatise that Mr. Boileau translated 1 Do 
 you think it fine ? 
 
 A. I am not afraid to tell you that I think it surpasses Aristotle's 
 Rhetoric; which, though it be a very solid tract, is yet clogged 
 with many dry precepts, that are rather curious, than fit for practice ; 
 so that it is more proper to point out the rules of art to such as are 
 already eloquent, than to give us a just taste of rhetoric, and to form 
 true orators. But Longinus, in his discourse on the Sublime, inter- 
 sperses among his precepts, many fine examples from the greatest au- 
 thors, to illustrate them. Het treats of the Sublime in a lofty manner, 
 
 * In oratoribus vero, Grsecis quidem, admirabile est quantum inter omnes 
 unus excellat. Attamen cum esset Demosthenes, multi oratores magni, etclari 
 fuerunt, et antea, fuerant, nee postea defecerunt. Cic. Orat. 2. 
 
 Quid denique Demosthenes? non cunctos illos tenues et circumspectos 
 (oratores) vi, sublimitate, impetu, cultu, compositione superavit ? non insui- 
 gitlocis? non fi^uris jaudet? non translationibus nitet ? non oratione ficta 
 dat carentibus vocem ? — Quinlil. lib. xii. cap. 10. 
 
 + Thee, bold Longinus ! all the nine inspire, 
 And bless their critic with a poet's fire : 
 An ardent judge, who, zealous in his trust. 
 With warmth gives sentence, yet is always just; 
 Whose own example strengthens all his laws, 
 And is himself that great Sublime he draws. 
 
 Jtfr. Popt^s Essay on Criticism^ p. 45. 
 
 3 
 
18 DIALOGUES CONCERNING ELOQUENCE. 
 
 as his translator has judiciously observed : he warms our fancy, and 
 exalts our mind; he forms our taste; and teaches us to distinguish 
 what is either fine, or faulty, in the most famous ancient writers. 
 
 B. Is Longinus such a wonderful author ? Did he not live in the 
 days of Zenobia, and the emperor Aurelian ? 
 
 A. Yes ; you cannot but know their history. 
 
 B. Did not those days fall vastly short of the politeness of former 
 ages? and can you imagine that an author, who flourished in the 
 declension of learning and eloquence, had a better taste than Isoc- 
 rates 1 I cannot believe it. 
 
 A. I was surprised myself, to find it so : but you need only read 
 him, to be convinced of it. Though he lived in a very corrupted 
 age, he formed his judgement upon the ancient models ; and has 
 avoided almost all the reigning faults of his own time ; I say almost 
 all, for I must own, he studied rather what is admirable, than what is 
 useful ; and did not consider eloquence as subservient to morality ; 
 nor apply it to direct the conduct of life. And in this he does not 
 seem to have had such solid views as the ancient Greeks, and 
 especially some of their philosophers. But we ought to forgive him a 
 failing, for which Isocrates was far more remarkable, though he liv- 
 ed in a more refined age. And this defect ought the rather to be 
 overlooked in a particular discourse, where Longinus does not treat 
 of what is proper to instruct men, but of what is apt to move and seize 
 their passions. I choose to recommend this author, Sir, because he 
 will help to explain my meaning to you. You will see what a glori- 
 ous character he gives Demosthenes, from whom he quotes several 
 passages that are most sublime : he will likewise show you those 
 faults of Isocrates that I mentioned. If you be unwilling to take the 
 trouble of becoming acquainted with these authors, by reading their 
 works ; you may get a very just notion of them by consulting Lon- 
 ginus. Let us now leave Isocrates ; and talk of Demosthenes and 
 Cicero. 
 
 B. You are for leaving Isocrates, because he is not for your pur- 
 pose. 
 
 A. Let us go on then with Isocrates, since you are not yet con- 
 vinced ; and let us judge of his rhetoric by the rules of eloquence 
 itself; and by the sentiments of Plato, the most* eloquent writer 
 among the ancients. Will you be determined by him ? 
 
 * Sed ego neque illis assentiebar, neque harum disputationum inventori, 
 et priocipi longe omnium in dicendo giavissimo, et eloquent iasimo Flatoni, 
 cujus turn Athenis cum Carneade diligentius Icg-i Goij^iam quo in libro, hoc 
 maxiuie admiraliar Platonem, quod mihi in oratoribus irridendis, ipse esse Or- 
 ator summus videbatur. Cic. de Oral. lib. 1. i 2. Quid denique Demos- 
 
DIALOGUES CONCERNING ELOQUENCE. 19 
 
 S. I will be determined by him, if he be in the right: but I 
 never resign my judgement implicitly to any author. 
 
 A. Remember this rule: it is all that I ask of you. And if 
 you do not let some fashionable prejudices bias your judgement, 
 reason will soon convince you of the truth. I would therefore have 
 you believe neither Isocrates, nor Plato : but judge of them both, 
 by clear principles. Now I suppose you will grant that the chief 
 end of eloquence is to persuade men to embrace truth and virtue. 
 
 B. I am not of your mind : this is what I have already denied. 
 
 A. I will endeavour to prove it then. Eloquence, if I mistake 
 not, may be considered in three respects : as the art of enforcing 
 truth on people's minds, and of making them better : as an art in- 
 different in itself; which wicked men may use as well as good; and 
 which may be applied to recommend injustice and error, as well as 
 probity and truth : and as an art, which selfish men may use to in- 
 gratiate themselves with others ; to raise their reputation, and make 
 their fortune. Which of these ends do you admit of? 
 
 B. I allow of them all. What do you infer from this concession 1 
 
 A. The inference will afterwards appear. Have patience a lit- 
 tle ; and be satisfied, if I say nothing but what is evidently true, till 
 by gradual advances I lead you to the right conclusion. Of the three 
 ends of eloquence, I now mentioned, you will undoubtedly prefer the 
 first. 
 
 B. Yes ; it is the best. 
 
 A. What think you of the second ? 
 
 B. I see what you drive at ; you are going into a fallacy. The 
 eecond sort is faulty, because of the ill use the orator makes of his 
 eloquence, to enforce error and vice. But still the rhetoric of a 
 wicked man may be good in itself, though the use he makes of it be 
 pernicious. Now we are talking of the nature and rules of eloquence ; 
 not of the uses it should be applied to. Let us keep to the true state 
 of the question. 
 
 A. If you will do me the favour to hear me a little, you will find 
 that I have the point in dispute always in view. You seem then to 
 condemn the second sort of eloquence ; or, to speak without ambi- 
 guity, you condemn the abuse of rhetoric* 
 
 thenes? — non illud jusjurandum per caesos in Maiathone ac Salamine propuj- 
 natores reipublicae, satis maoifesto docet prseceptorem ejus Platonem fuisse ? 
 quem ipsum num Asianum appellabimus plerumque instinctis divino spiritu 
 vatibiis comparandum ? Quint, lib. xii. cap. 10. See Longinus, i xiii. 
 
 * When I consider the means of happy livin^ (says an eloquent writer) and 
 the causes of their corruption, I can hardly forbear recanting what I said be- 
 
 / 
 
20 DIALOGUES CONCERNING ELOQUENCE. 
 
 B. Right, You now speak correctly ; so far then we are agreed. 
 
 A. What say you of the third end of eloquence ; I mean the 
 orator's endeavouring to please others by talking ; that he may raise 
 his reputation or his fortune ? 
 
 B. You know my opinion already. I reckon such an use of elo- 
 quence very fair and allowable ; seeing it excites a laudable emulation, 
 and helps to improve men's talents. 
 
 A. What kind of talents would you have chiefly improved ? Sup- 
 pose you had some new state or commonvvealth, to model, in what 
 kinds of knowledge would you have the subjects trained up, and in- 
 structed 1 
 
 B. In every kind that could make them better. I would en- 
 deavour to make them good subjects, peaceable, obedient, and zealous 
 for the public welfare. I would have them fit to defend their coun- 
 try in case of war ; and in peace to observe and support the laws ; 
 to govern their families ; cultivate their lands ; train up their chil- 
 dren to the practice of virtue, and inspire them with a strong and just 
 sense of religion : I would have them carry on such a trade as the 
 state and necessities of the country might require : and apply them- 
 selves to such arts and sciences as are useful in common life. These, 
 I think, ought to be the chief aims of a lawgiver. 
 
 A. Your views are very just and solid. You would then have 
 subjects averse to laziness ; and employed about such useful things 
 as should tend some way or other to advance the public good. 
 
 B. Certainly. 
 
 A. And would you exclude all useless professions ? 
 
 B. Yes. 
 
 A. You would allow only of such bodily exercises as conduced 
 to people's health, and strength ? I do not mention the beauty of the 
 body ; for that is a natural consequence of health and vigour, in bod- 
 ies that are duly formed. 
 
 B. 1 would suffer no other exercises. 
 
 A. Would you not therefore banish all those that serve only to 
 amuse people, and cannot render them fitter to bear either the con- 
 stant labours and employments of peace, or the fatigues of war ? 
 
 B. Yes ; I should follow that rule. 
 
 fore ; and concluding^ that eloquence ought to be banished out of all civil soci- 
 eties, as a thing fatal to peace and good manners. To this opinion I should 
 wholly incline, if I did not find, that it is a weapon which may be as easily 
 procured by bad men, as by good ; and that if these only should cast it 
 away, and those retain it ; the naked innocence of virtue would be upon all 
 occasions exposed to the armed malice of the wicked. 
 
 Bishop Sprafs Hist, of the Royal Society, p. iii. 
 
DIALOGUES CONCERNING ELOQUENCE. 21 
 
 A. I suppose you would do it for the same reason that you would 
 likewise condemn (as you already granted,) all those exercises of 
 the mind which do not conduce to render it more strong, sound, and 
 beautiful ; by making it more virtuous. 
 
 B. It is so. What do you infer from that ? I do not see your 
 drift : your windings are very long. 
 
 A. Why ; I would argue from the plainest principles ; and not 
 advance the least step, without carying light and certainty along with 
 us. Answer me, then, if you please. 
 
 B. Seeing we lay down the rule you last mentioned, for the man- 
 agement of the body, there is certainly greater reason to follow it in 
 the conduct and improvement of the mind. 
 
 A. Would you permit such arts as are only subservient to pleas- 
 ure, amusement, and vain curiosity ; and have no relation either to 
 the duties of domestic life, or the common offices of society ? 
 
 B. I would banish all such from my commonwealth. 
 
 A. If you allowed of mathematicians then it would be for the sake 
 of mechanics, navigation, surveying of land, the fortification of places, 
 and such calculations as are useful in practice ; &/C. So that it is 
 the usefulness of the mathematics that would recommend them to 
 your patronage. And if you tolerated physicians and lawyers, it 
 would be for the preservation of health ; and the support of justice. 
 
 B. Right. 
 
 A. And with the same view of usefulness you would admit of 
 all other serviceable professions. 
 
 B. Certainly. 
 
 A. But how would you treat the musicians ? 
 
 B. I would encourage them. 
 
 A. Would you not lay them under some proper restraint, ac- 
 cording to the judgement and practice of the ancient Greeks, who al- 
 ways joined pleasure and usefulness together 1 
 
 B. Explain yourself a little. 
 
 A. Though they joined music and poetry together, and carried 
 both these arts to the greatest perfection ; they applied them to in- 
 spire people's minds with fortitude, and noble thoughts. They used 
 poetry and music to prepare them for battle ; and carried musicians 
 and their various instruments, to war. Hence came drums and 
 trumpets, which raised in them a spirit of enthusiasm, and a sort of 
 fury that they called divine. It was by music, and the charms of 
 verse, that they softened savage nations : and by the same harmony, 
 they sweetly instilled wisdom into their children. They made them 
 
22 DIALOGUES CONCERNING ELOQUENCE. 
 
 sing Homer's verses, to inspire their minds with the love of glory, 
 liberty, and their native country ; and with a contempt of death, 
 and riches, and effeminate pleasure. They gave their very dances 
 a grave and serious turn : for it is certain they danced not merely for 
 the sake of pleasure. We see by David's example,* that the eas- 
 tern people reckoned dancing a serious kind of employment, like mu- 
 sic and poetry. The mysterious dances of the priests were adopted 
 by the heathens among their ceremonies, on solemn festivals, in 
 honour of their gods. There were a thousand instructions couched 
 under their poems, and their fables : nay, their most grave and aus- 
 tere philosophy always appeared with an air of gaiety and good hu- 
 mour. All those arts that consisted either in melodious sounds, reg- 
 ular motions of the body, or the use of words ; music, dancing, elo- 
 quence, and poetry, were invented to express the passions ; and by 
 that means, to communicate these passions to others. Thus did they 
 endeavour to convey noble sentiments to people's minds, and give 
 them lively, affecting views of the beauty of virtue, and the deform- 
 ity of vice. So that all these arts, under the show of pleasure, fa- 
 voured the most serious designs of the ancients ; and were used to 
 promote morality and religion. Even the diversion of hunting was 
 encouraged to train up the youth for war. Their strongest pleas- 
 ures contained always some solid instruction. From which source 
 flowed those many heroic virtues in Greece, which all ages have 
 since admired. It is true, this first kind of instruction was afterwards 
 changed ; and of itself was accompanied with remarkable defects. 
 The chief fault of it was, its being founded on a false and pernicious 
 scheme of religion ; in which the Greeks, and all the ancient sages 
 of the heathen world, were strangely deceived ; being plunged into 
 gross idolatry. But notwithstanding this fundamental mistake, they 
 chose a very proper way of inspiring men with religion and virtue : 
 their method was wise, agreeable, and apt to make a lively, lasting 
 impression. 
 
 C. You said that this first institution was afterwards changed : 
 pray, how did it happen ? 
 
 A. Though virtue gives men the true politeness; if great care 
 / be not taken, politeness gradually degenerates into an unmanly soft- 
 ^ ness. The Asiatic Greeks fell first into this corruption. The loni- 
 ans grew effeminate ; and all that coast of Asia was a theatre of lux- 
 ury. The Cretans too became corrupted, notwithstanding the wise 
 laws of Minos. You know the verse that St. Paul quotes from one 
 
 *2 feJam. vi. 5, 14. 
 
DIALOGUES CONCERNING ELOQUENCE. 23 
 
 of their own poets.* Corinth was remarkable for its excessive riot 
 and dissoluteness. The Romans, as yet unpolished, began to fall into 
 such practices as quite relaxed their rustic virtue. Athens was not 
 free from the general contagion, with which Greece was all-over in- 
 fected. Pleasure, which was used at first to convey wisdom into peo- 
 ple's minds, usurped the place of wisdom itself: and in vain did the 
 philosophers remonstrate against this disorder. Socrates arose, and 
 showed his deluded fellow-citizens that the pleasure, about which 
 they were entirely employed, ought only to be used as the vehicle of 
 wisdom, and an incentive to virtue. Plato, his disciple, (who was 
 not ashamed to compose his dialogues on the plan and subject of his 
 master's discourses,) banished from his republic all such musical 
 notes, scenes of tragedy, and poetical compositions, (even such parts 
 of Homer himself,) as did not incline people to love order, and wise 
 laws. This, Sir, was the judgement of Socrates and Plato concerning 
 poets and musicians : do you approve of it ? 
 
 B. I am entirely of their mind; and would allow of nothing that 
 is useless. Since we may find pleasure enough in solid and val- 
 uable things, we ought not to seek for it elsewhere. In order to 
 recommend virtue to men's esteem and practice, we must show them 
 that it is consistent with pleasure ; and on the contrary, if we sep- 
 arate pleasure from virtue, people will be strongly tempted to for- 
 sake a virtuous course. Besides, that which gives pleasure only, with- 
 out instruction, can at best but amuse and soften the mind. Do not 
 you see, Sir, how much a philosopher I am become, by hearing you 1 
 But let us go on to the end ; for we are not yet perfectly agreed. 
 
 A. I hope we shall be very quickly. And since you are grown 
 so much a philosopher, give me leave to ask one question more. We 
 have obliged musicians and poets, to employ their art only for pro- 
 moting virtue ; and the subjects of your new republic are debarred 
 from all such spectacles as can only please and not instruct them. 
 But what would you do with conjurers 1 
 
 B. They are impostors, that ought to be banished from all socie- 
 ties. 
 
 A, They do no harm. You cannot think they are sorcerers ; so 
 that you have no reason to be afraid of their practising any diabol- 
 ical art. 
 
 B. No, I do not fear that : nor should I give the least credit to 
 any of their senseless stories. But they do harm enough by amusing 
 
 * KQtjTi? ««i xfjtvarai, xaaa ^ijotot, yaorepeg (ipyat. 
 
 Tit. i. 12. 
 
24 DIALOGUES CONCERNING ELOQUENCE. 
 
 the common people. I will not suffer such idle persons in my com- 
 monwealth, as divert others from their business, and have no other 
 employment but to amuse people with foolish talk. 
 
 A. But, perhaps, they get a livelihood that way ; and lay up 
 wealth for themselves, and their families. 
 
 B. No matter : they must find out some honest way of living. It 
 is not enough that they seek a livelihood ; they must gain it by some 
 employment that is useful to the public. I say the same of all those 
 strolling vagabonds, who amuse crowds with silly prattle and fool- 
 ish songs. For though they should never lie, nor say any thing that 
 is immodest ; their being useless to the public is guilt enough. So 
 that they ought either to be excluded from the society, or compelled 
 to follow some useful occupation. 
 
 A. Would you not at least tolerate tragedians, provided they rep- 
 resent no scenes of immodesty or extravagant love ? I do not ask you 
 this question as a Christian ; answer only as a lawgiver, and a philos- 
 opher. 
 
 B. If tragedies did not conduce to instruction as well as to pleas- 
 ure, I should condemn them. 
 
 A. Right. In that you are exactly of Plato's opinion ; for he would 
 not allow of any poems or tragedies in his republic, that should not 
 first be examined by the guardians of the laws ; that so the people 
 might neither hear nor see any thing but what should tend to strength- 
 en the laws, and promote virtue. In this you likewise fall in with 
 the sentiments of other ancient authors, who judged that tragedy 
 ought to turn chiefly upon two passions ; either the terror, that arises 
 from a view of the fatal effects of vice ; or that compassion, which 
 accompanies the representation of an oppressed and steady virtue. 
 Sophocles and Euripides wrote with these views, and always endeav- 
 oured to excite either pity or terror. 
 
 B. I remember I have met with this last rule in Mr. Boileau's 
 Art of Poetry. 
 
 A. You are right. He is a man that knows perfectly well not 
 only the foundation of poetry, but likewise the solid aim to which 
 philosophy (superior to all arts) ought to direct the poet. 
 
 B. But whither are you leading me all this while 1 
 
 A. I lead you no farther: you guide yourself now; and are 
 happily come to the conclusion I first proposed. Have you not said, 
 that in your republic, you would not suffer idle people to amuse oth- 
 ers, and have no other business but merely to talk ? Is it not upon 
 this principle that you would exclude ail such tragedies as do not con- 
 
DIALOGUES CONCERNING ELOQUENCE. 25 
 
 vey instruction as well as pleasure 1 Now, will you suffer that to be 
 done in prose, which you will not tolerate in verse? After such a just 
 rigour against useless poetry, how can you show any favour to 
 those declaimers,* who talk only to show their parts ? 
 
 B. But these orators we were speaking of, have two designs that 
 are commendable. 
 
 A. What are they ? 
 
 B. The first is to maintain themselves; for by their profession 
 they procure a subsistence. Their rhetoric gets them repute ; and 
 this brings along with it that wealth they stand in need of. 
 
 A. You yourself have already answered this pretence ; for did 
 you not say that it is not enough that one gains a livelihood, unless 
 he get it by some employment that is useful to the public 1 He, 
 who should represent tragedies that give no instruction, might get his 
 bread by them : but this would not hinder you from driving him out 
 of the commonwealth. You would say to him : ' Go, choose some 
 regular, useful employment ; and do not divert your neighbours from 
 their business. If you would have a lawful gain from them, apply 
 yourself to do them some real service ; or to make them more wise 
 and virtuous/ Now why should you not say the same to the rheto- 
 ricians ? 
 
 B. But I have a second reason to offer for tolerating them. 
 A. Pray, let us hear it. 
 
 f B. Why ! the orator serves the public. 
 
 .,o A. In what ? 
 
 j; Bt He improves people's minds, and teaches them eloquence. 
 
 A. Suppose I should invent some fantastic art, or imaginary lan- 
 guage, that could not be of any use ; could I serve the public by 
 teaching such a senseless language, or silly art ? 
 
 B. No ; because one cannot serve others as a master, unless he 
 could teach them something that is useful. 
 
 * Who can behold, without indignation, how many mists and uncertainties 
 these specious tropes and figures have brought on our knowledge ? how many 
 rewards, tliat are due to more profitable and difficult arts, have been still 
 snatched away by the easy vanity of fine speaking ? for now I am warmed 
 with this just anger, I cannot withhold myself from betraying the shallowness 
 of all those iieeming mysteries, upon which we writers and speakers look so 
 big. And in few words I dare say, that of all the studies of men, nothing 
 may be sooner obtained, than the vicious abundance of phrase, the trick of 
 metaphors, this volubility of tongue, which makes so great noise in the world. 
 But I sptnd words in vain ; for the evil is now so inveterate, that it is hard 
 to know whom to blame ; or where to begin to reform. We all value one 
 Smother so much upon this beautiful deceit, and labour so long after it, in the 
 y<;ar? of our education ; that we cannot but ever after think kinder of it than 
 it deserves. Bishop Sprafs Hist, of the Royal Society, p. 1 12. 
 
 4 
 
/ 
 
 526 DIALOGUES CONCERNING ELOQUENCE. 
 
 A. You cannot prove, then, that an orator serves the public, by 
 teaching eloquence, unless you could first show that it is a useful 
 art. Of what use are a man's fine thoughts if they do not advance 
 the public good 1 I am very sensible that they are advantageous to 
 himself; for they dazzle his hearers ; who have so bad a taste that 
 they will applaud his skill, and even reward him for his useless talk. 
 But ought you to suffer such a mercenary, fruitless eloquence in the 
 government you have to model ? A shoemaker is serviceable in his way, 
 and maintains his family with what he gains by supplying other peo- 
 ple's necessities. So that you see the most ordinary employments 
 tend to some useful purpose ; and there is no other art but the rhe- 
 torician's, that serves only to amuse people with talking. In fine, 
 such eloquence can only, on the one hand, satisfy the vain curiosity 
 of the hearers, and encourage their idleness; and, on the other, grat- 
 ify the declaimer's pride and ambition. But, for the honour of your 
 republic. Sir, do not tolerate such an abuse. 
 
 a. I must grant that an orator's aim should be to make people 
 ^ more wise and virtuous. 
 
 A. Do not forget this : you shall see the consequences of it by and 
 
 by. 
 
 S. Notwithstanding this concession, he, who is employed in 
 instructing others, may at the same time, endeavour to acquire reputa- 
 tion and wealth for himself. 
 
 A. I told you before, that we are not now handling the point as 
 Christians : I need only use philosophy against you. Let me put you 
 in mind that you grant an orator is obliged to instruct others with a 
 design to improve them in virtue. Thus we get rid of all useless 
 declaimers. We ought not even to suffer panegyrists any farther than 
 they render true wisdom and probity more amiable by their prais- 
 es ; and propose models of virtue* and valour that are worthy of im- 
 itation. 
 
 B. What, then, is a panegyric good for nothing, unless it be full 
 of morality ? 
 
 A. Have you not granted this already ? Instruction is the proper 
 end of speech : and the only good reason for praising any hero is, 
 that we may represent his worth to others, in order to excite their 
 
 * Perspicuum est igitur alia e»se in homiue optanda, alia laudauda. Ge- 
 nus, forma, vires, opes, divitise, ceteiaque quse toitiina det, aut extrinsecus, aut 
 corpori, non habent in se veram laudem, quae deberi Virtuti uni putatur. — 
 Virtus autem quae est per se ipsa laudabilis, et sine qua nihil laudari potest, 
 tamenhabet plures partes, quarum alia est ad laudatiouem aptior. 
 
 Cic. de Oral, lib, ii. 
 
DIALOGUES CONCERNING ELOQUENCE. 37 
 
 emulation ; and to shew them, that virtue and true glory are insep- 
 arable. Therefore a panegyric should be kept from all general, ex- 
 cessive, flattering praises, and such barren thoughts as do not afford 
 the least instruction. Every thing should tend to make the hearers m 
 love with what is truly great and good. But we find that most pane- 
 gyrists seem to magnify particular virtues, only that they may the 
 more effectually praise those that practised them, and set off their he- 
 roes to greater advantage. When they have any one to praise, they 
 exalt his peculiar virtues far above all others. But every thing has 
 its turn ; and, on another occasion, those very qualities, which they 
 preferred before, must now give place to some other virtues, that 
 come in course to be extolled to the highest pitch. In this respect, 
 I think Pliny is to be blamed. If he had praised Trajan as a fit 
 model for other heroes to copy after, this would have been a design 
 worthy of an orator. But the praise of that prince (however deserv- 
 ing he was) ought not to have been Pliny's chief aim. Trajan 
 should only have been proposed to mankind as an imitable example, 
 to allure them to virtue. When a panegyrist has such a mean view, 
 as to praise the person, rather than the virtues that render him con- 
 spicuous, this is only flattery addressed to pride. 
 
 B. What think you then of those poems, that were made in 
 praise of ancient heroes ? Homer has his Achilles ; and Virgil his 
 iEneas. Will you condemn these two poets ? 
 
 A. By no means, Sir ; do but examine the design of their works. 
 In the Iliad, Achilles is the chief hero ; but his praise is not the 
 main end of the poem. His character is faithfully drawn with ail its 
 defects ; nay, these very defects are a part of that instruction, which 
 the poet designed to convey to posterity. The great design of this 
 work was to inspire the Greeks with the love of warlike glory ; and 
 a dread of discord, as the greatest obstacle to success. This moral 
 instruction is plainly interwoven throughout the poem. The Odyssey 
 indeed represents in Ulysses, a hero more regular, and more accomp- 
 lished : but this is still natural. For, of course, a man, like Ulysses, 
 whose chief character is wisdom, must be more wary, and uniform in 
 his conduct, than such a rough, warm, forward youth as Achilles. 
 So that in drawing both these heroes, Homer seems only to have 
 copied nature. In fine, throughout the Odyssey we find innumerable 
 instructions for the whole conduct of life: and one cannot but ob- 
 serve that the poet's design, in describing a prudent man, whose wis- 
 dom makes him always successful, was to shew posterity what good 
 effects might be expected from prudent piety, and a regular life. Vir« 
 
38 DIALOGUES CONCERNING ELOQUENCE. 
 
 gil in his ^neid, has imitated the Odyssey in his hero's character ; 
 and has drawn him brave, moderate, pious, and steady. But it is 
 evident that the praise of yEneas was not the poet's principal aim. 
 That hero was designed to represent the Roman people, who descend- 
 ed from him: and Virgil meant to shew them that their extraction 
 was divine ; that the gods had destined them to govern the world : 
 and by this he animated them to the practice of such heroic vir- 
 tues as might support the glory designed for them. Now a heathen 
 could not possibly devise a nobler moral than this. The only fault 
 of which Virgil can be suspected, is his having had his private in- 
 terest too much in view ; and his turning his excellent poem to the 
 praise of Augustus, and his family, with too great an air of flattery. 
 But we ought not to criticise any author too severely. 
 
 B. But will you not allow a poet, or an orator, to seek his fortune 
 in an honourable way ? 
 
 A. After this useful digression concerning panegyrics, we now re- 
 turn to the difficulty you proposed. The question is, whether an ora- 
 tor ought to be entirely disinterested ? 
 
 B. I do not think that he ought : for this would overturn the most 
 common maxims. 
 
 A. In your republic, would you not have orators obliged to the 
 strictest rules of truth 1 do not you own that they ought never to speak 
 in public, but in order to instruct people, to reform their conduct, and 
 strengthen the laws 1 
 
 B. Yes. 
 
 A. An orator then should have nothing either to hope or fear from 
 his hearers, with regard to his own interest. If you allowed of 
 ambitious,* mercenary declaimers, do you think they would oppose 
 all the foolish, unruly passions of men ? If they themselves be sub- 
 ject to avarice, ambition, luxury, and such shameful disorders, will 
 they be able to cure others 1 If they seek after wealth ; can they be 
 fit to disengage others from that mean pursuit? I grant, that a vir- 
 tuous and disinterested orator ought always to be supplied with the 
 conveniences of life : nor can he even want them, if he be a true 
 philosopher ; I mean, such a wise and worthy person, as is fit to re- 
 form the manners of men ; for then he will live after a plain, mod- 
 
 * Jam hoc quis non videt, maximatn partem orationis in tractatu rcqui boni- 
 que consistere ? dlcetiie de his secundum debitam rerum dignitatem malus 
 atque iniquus? denique — demus id quod nullo modo fieri potest, idem igenii, 
 studii, docfrinae, pessimo, atque oplimo viro, uter melior dicetur, orator? 
 nimirum qui homo quoque melior. Non igitur unquam malus idem homo, et 
 perftctus orator. Quint, lib. xii. r. 1. 
 
DIALOGUES CONCERNING ELOQUENCE. V9 
 
 est, frugal, laborious manner : he will have occasion but for little ; 
 and that little he will never want; though he should earn it with his 
 own hands. Now, what is superfluous ought not to be offered him, 
 as the recompense of his public services : and indeed it is not wor- 
 thy of his acceptance. He may have honour and authority confer- 
 red on him ; but if he be master of his passions, as we suppose, and • 
 above selfish views, he will use this authority only for the public good ; 
 and be ready to resign it, when he can no longer enjoy it without flat- 
 tery or dissimulation. In short, an orator cannot be fit to persuade 
 people, unless he be inflexibly upright ; for, without this steady vir- •< 
 tue, his talents and address, would, like a mortal poison, infect and 
 destroy the body politic. For this reason Cicero* thought, that vir- 
 tue is the chief and most essential quality of an orator ; and that he 
 should be a person of such unspotted probity as to be a pattern to 
 his fellow citizens ; without which he cannot even seem to be con- 
 vinced himself of what he says ; and consequently, he cannot per- 
 suade others. 
 
 B. I am sensible there is a great deal of weight in what you 
 say ; but after all, may not a man fairly employ his talents to raise 
 himfelf in the world 1 
 
 A. Let us look back always to the principles we laid down. We 
 have agreed that eloquence, and the profession of an orator, should be 
 devoted to the instruction of people, and the reformation of their prac- 
 tice. Now, to do this with freedom and success, a man must be 
 disinterested ; and must teach others to contemn death, and riches, 
 and unmanly pleasure. He must infuse into their minds the love of 
 moderation, frugality, a generous concern for the public good, and 
 an inviolable regard to the laws and constitution : and the orator's 
 zeal for all these must appear in his conduct, as well as in his dis- 
 courses. But will he, who strives to please others, that he may make 
 his fortune ; and who therefore avoids disobliging any body ; I say, 
 will such an artful, selfish person inculcate unacceptable truths with 
 
 * Est enim eloquentia una qusedam de siimmis virtutibus — quae quo major 
 est vis, hoc est magis probitate jungenda, summaque prudentia; quarum 
 virtutum expertibus si dicendi copiam tradidcriinus, non eos quidem oratores 
 effecerimus ; sed furentibus qusedam arma dederimus. De Oral. 1. iii. i 14. 
 
 Sit er»o nobis orator quem instituiaius is, qui a M. Cicerone finitur, vir 
 bonus dicendi peritus — Adde quod ne studio quidem operis pulcherritni 
 vacate mens, nisi omnibus vitiis libera, potest — Quid putamus farturas cupid- 
 italem, avaritiam, invidiam ? quarum impotentissima; cogitationes, somnos 
 etiam ipsos, et ilia per quietem visa, perturbent. Nihil est enim tam occu- 
 patum, tam multiforme, tot ac tam variis affectibus coucisum atque lacera- 
 tum, quam mala mens. ^uint. lib. xii. cap. 1. 
 
30 DIALOGUES CONCERNING ELOQUENCE. 
 
 boldness and authority ? or, if he should, will any one believe a man, 
 who does not seenri to believe himself? 
 
 B. But supposing him to be in narrow circumstances, he does 
 * no harm, I hope, by endeavouring to improve them. 
 
 y^. A. If he be pinched, let him try to mend his condition some other 
 Y way. There are other professions that will easily set him above want. 
 But if he be in such extreme distress as to depend on relief from 
 the public ; he is not yet fit to be an orator. Would you choose men 
 that are indigent, and almost starving, to be judges in your com- 
 monwealth ? Would you not be afraid that their wants might ex- 
 pose them to corruption ; or betray them into some dishonourable com- 
 pliance ? Would you not rather choose persons of note and distinc- 
 tion, who are above necessity, and out of the reach of its temptations? 
 B. I believe I should. 
 
 A. For the same reason, if you wanted orators, that is, public mas- 
 ters to instruct, reclaim, and form the minds and manners of the peo- 
 ple, would you not choose such men as wanted nothing, and are far 
 above little selfish aims? And if there were others, who had proper 
 talents for this superior office, but were clogged with their personal 
 concerns and narrow views of private interests ; would you not ex- 
 cuse them from showing their eloquence till they were more easy 
 and disengaged in their circumstances ; and could speak in public 
 without being suspected of any mean design ? 
 
 B. It would be better. But does not the experience of our own 
 age plainly shew, that an orator may make his fortune by preach- 
 ing rigid virtue with great vehemence? Where can we find keener 
 satires against the prevailing corruptions of the age, and severer mor- 
 al characters, than those which come from the pulpit? Yet people 
 are not disturbed at them ; nay, they are pleased with them ; and the 
 ingenious preacher gets preferment by them. 
 
 A. lit is very true ; but moral instructions have no weight or 
 influence, when they are neither supported by clear principles, nor 
 good examples. Whom do you see converted by them ? People are 
 Accustomed to hear such harangues ; and are amused by them, as 
 with so many fine scenes passing before their eyes. They hearken to 
 such lectures just as they would read a satire : and they look on 
 the speaker as one that acts his part well, j They believe his* life, 
 
 * The clergy have one great advantage beyond all the rest of the world 
 in this respect, besides all others, that whereas the particular callings of other 
 men prove to them great distractions, and lay many temptations in their way, 
 to divert them from minding their high and holy calling, of being Christians ; 
 it is quite otherwise with the clergy ; the more they follow their proper cal- 
 
BIALOGUES CONCERNING ELOQUENCE. 31 
 
 more than his talk : and when they know him to be selfish, ambi- 
 tious, vain, given up to sloth and luxury ; and see that he parts with 
 none of those enjoyments which he exhorts others to forsake; though 
 for the sake of custom and ceremony, they hear him declaim ; they 
 believe and act as he does. But, what is worst of all ; people are too 
 apt to conclude, that men of this profession do not believe what they 
 teach : this disparages their function ; and when others preach with 
 a sincere zeal, people will scarce believe the zeal to be sincere. 
 
 B. I cannot but own that your notions hang well together ; and 
 that they are very convincing when one considers them attentively. 
 But tell me freely, does not all you have said on this subject flow 
 from a pure zeal for christian piety 1 
 
 A. No ; if an unbeliever reason justly, he must fall into the same 
 train of thoughts : but indeed one must have a christian spirit to act 
 up to them ; for it is grace alone that can suppress the disorderly emo- 
 tions of self-love. When I pressed you with the authority of Socrates 
 and Plato, you would not resign your judgement to theirs ; and now, 
 since reason itself begins to convince you ; and that I need not en- 
 force the truth from authorities ; what if I should tell you after all, 
 that I have only used their arguments on this subject ] 
 
 B. Is it possible ? I should be very glad of it. 
 
 A. Well then ; Plato introduces Socrates discoursing with Gor- 
 gias, a famous rhetorician, and Callicles, one of his disciples. This 
 Gorgias was Isocrates' master ; and (as Tully tells us,) he was the 
 
 lings, they do the more certainly advance their general one ; the better priests 
 they are, they become also the better Christians. Every part of their cal- 
 ling;, when, well performed, raises g-ood thoughts, and brings good ideas into 
 their minds ; and tends both to increase their knowledge, and qi.iicken their 
 sense of divine matters. A priest then is more accountable to God, and the 
 world, for his deportment, and will be more severely accounted with, thau 
 any other person whatsoever. He is more watched over and observed than all 
 others. Very good men will be, even to a censure, jealous of hitn ; very bad 
 men will wait for his halting, and insult upon it ; and all sorts of persons 
 will be willing to defend themselves against the authority of his doctrine and 
 admonitions, by this, he says, but does not ; the world will reverse this quite, 
 and consider rather how a clerk lives, than what he says. They see the one ; 
 and from it conclude what he himself thinks of the other; and will think 
 themselves not a little justified, if they can say that they did no worse than they 
 saw their minister do before them. Therefore a priest must not only abstain 
 from gross scandals ; but keep at the farthest distance from them, — such 
 diversions as his health or the temper of his mind, may render proper for him, 
 ought to be manly, decent, and grave ; and such as may neither possess his 
 mind or time too much, nor give a bad character of him to his people. He must 
 also avoid too much familiarity with bad people ; and the squandering away 
 his time in too much vain and idle discourse. His cheerfulness ought to be 
 frank; but neither excessive nor licentious. His friends and his garden ought 
 to be his chief diversions; as his study and his parish ought to be his chief 
 employments. Bishop Burnet's Disc, of the pastoral care, ch. viii. 
 
32 DIALOGUES CONCERNING ELOQUENCE. 
 
 first man that boasted of his being able to talk eloquently on every 
 thing : in which ridiculous vanity he was afterwards imitated by oth- 
 er Greek declaiiners. These two men, Gorgias and Callicles, ha- 
 rangued plausibly enough on every subject ; being wits that shone in 
 conversation, and had no other business but to talk finely. Howev- 
 er, they wanted, what* Socrates wished every man to have, solid prin- 
 ciples of morality, and a sedate, just way of reasoning. Plato there- 
 fore having shown what a ridiculous turn of mind these men had ; 
 he represents Socrates as diverting himself with their folly, and face- 
 tiously puzzling the two orators so much that they could not tell him 
 what eloquence is. Then he proves that rhetoric, (which was the pro- 
 fession of these declaimers,) is not truly an art : for, according to 
 him, ' an art is a regular discipline, which teaches men to do some- 
 thing that will help to make them wiser and better than they are.' 
 So that he allows of no other arts but the liberal ones : and he shows 
 that even these are perverted, when they are applied to any other end 
 besides training up men to virtue. He proves that this was not the 
 aim of the rhetoricians : that even Themistocles and Pericles had 
 quite other views ; and that therefore they were not truly orators. 
 He says those famous men only persuaded the Athenians to make 
 harbours, and build walls, and obtain victories : they only made their 
 citizens wealthy, warlike, and powerful ; and were afterwards ill 
 treated for it ; which was really no more than they might have ex- 
 pected. If they had rendered the people good and virtuous by their 
 rhetoric, they would have been sure of a just recompense ; for, he 
 who makes men upright, and good, cannot lose the reward of his la- 
 bour ; seeing virtue and ingratitude are inconsistent. I need not tell 
 you all the arguments he uses to shew how useless such false rhetoric 
 is ; for, all that I have said hitherto on this point, in my own name, 
 ,is really taken from him. It will be more proper to represent to 
 you what he says of the evils that these vain haranguers occasion in 
 the republic. 
 
 B. It is evident that such rhetoricians were dangerous in the Gre- 
 cian commonwealths, where they could mislead the people, and usurp 
 the government. 
 
 * — Inventi sunt qui, cum ipsi doctrina, et ing-tniis abunf^arent, are autem 
 civili et negfotii?, animi quodam judicio abhorrtrcnt, banc dicendi exerci- 
 tationtm cxaafitarent, atque contemnerent. Quorum princeps Socrates fuit, 
 is qui omnium eruditorum testimonio, totiusque judicio Grcecim^ cum pruden- 
 tia, et acumine, et venusiate. et subtilitate, turn vero eloquentia, varietate, co- 
 pia, quamcumque in partem dedisset, omnium fuit facile princeps -cujus iii- 
 g'euium variosque sermones inimortalitati scriptis suis Plato tradidit. 
 
 Cicero de Orat. lib. i. } 16. 
 
DIALOGUES CONCERNING ELOQUENCE. 33 
 
 A. That is the chief danp^er that Socrates apprehended from 
 them. But the principles he lays down, on this occasion, reach a 
 great deal further. In fine, though you and 1 speak now of order- 
 ing a commonwealth ; our inquiry and conclusions are not applicable 
 to democracy alone ; but to every kind of government, whether it 
 be strictly a republic, an aristocracy, or a monarchy. So that the par- 
 ticular form of government does not enter into the present question. 
 For in all countries, the rules of Socrates are equally useful. 
 
 C. I wish you would explain them to us. 
 
 A. He says, that seeing a man is composed of a mind and a body ; 
 he ought to improve them both. Now there are two arts that concern 
 the mind ; and two others, that relate to the body. The two that 
 belong to the mind, are moral philosophy, and the knowledge of the 
 national laws. Under the head of moral philosophy he comprehends 
 the laws of nature and nations: and all those dictates of philosophy 
 that are proper to govern the inclinations and manners of the whole 
 republic, as well as of every individual member of it. He consider- 
 ed the second art, as a remedy that is to be used to suppress false- 
 hood, injustice, and the like disorders among the citizens ; for, by it 
 lawsuits are determined ; and crimes are punished. So that moral 
 philosophy serves to prevent evil ; and the knowledge of the laws and 
 constitution, to punish it. There are likewise two arts for managing 
 the body ; the gymnastic art, which by due exercise and temperance, 
 renders it healthy, active, vigorous, and graceful ; (for, you know, Sir, 
 the ancients made a wonderful use of this art ; which we have now 
 quite lost ;) and the knowledge of physic which cures the body when 
 its health is lost, or impaired. The gymnastic art assists the body, 
 as moral philosophy doth the soul ; namely, to form and improve it ; 
 and skill in medicine is helpful to the body, as the knowledge of the 
 laws is to the mind ; for correcting and curing disorders. But this 
 wise institution was altered, says Socrates ; instead of a solid, practical 
 philosophy, we have only the vain subtility of wrangling sophists : a 
 set of spurious philosophers, who abuse reason; and, having no sense 
 of public good, aim only at promoting their own selfish ends. Instead 
 of attaining a thorough insight into the national laws, people are 
 amused and misled by the vain-glorious ostentation of these rhetori- 
 cians, who endeavour only to please and dazzle the mind ; and instead 
 of recommending the knowledge of the public constitution, and the 
 administration of justice, (which being the medicine of the soul, 
 should be applied to cure its disorderly passions,) these false orators 
 think of nothing but how to spread their own reputation. And with 
 5 
 
34 DIALOGUES CONCERNING ELOQUENCE. 
 
 regard to the body, says Socrates, the gymnastic art begins to be ex- 
 changed for skill in dress ; which gives the body but false, deceitful 
 ornaments. Whereas we ought to desire only such a natural come- 
 liness as results from health of body, and due proportion of its mem- 
 bers ; which must be acquired and preserved by temperance and ex- 
 ercise. The proper and seasonable use of medicine is likewise laid 
 aside, to make room for delii ious dishes, and such palatable things as 
 raise and ensnare the appetite. And instead of carrying off gross 
 humours from the body by proper evacuations, to restore its health ; na- 
 ture is clogged and overcharged ; and a false appetite is excited by 
 all the various ways of luxury and intemperance. He farther ob- 
 serves, that those orators, who, in order to cure men, should have giv- 
 en them bitter physic, and, with authority, have inculcated the most 
 disagreeable truths ; have on the contrary done for the mind, what 
 cooks do for the body : their rhetoric is only an art of dressing up 
 delicacies to gratify the corrupted taste of the people. All their 
 concern is to please and soothe them, by raising their curiosity and 
 admiration. For these deciaimers harangue only for themselves. 
 He concludes his remarks with asking, where are those citizens whom 
 the rhetoricians have cured of their vicious habits ? Whom have 
 they made sober and virtuous ? Thus Socrates describes the gene- 
 ral disorders, and corruption of manners that prevailed in his time. 
 But does he not talk* like one of the present age, who observes what 
 passes among us ; and speaks of the abuses that reign in our own 
 days ? Now you have heard the sentiments of this wise heathen ; what 
 do you say of that eloquence which tends only to please, and give 
 pretty descriptions ; when (as he says) we ought to cauterize, and 
 cut to the quick ; and earnestly endeavour to cure people's minds 
 by the bitterness of remedies, and the severity of an abstemious diet ? 
 I appeal to your own judgement in this case : if you were sick, would 
 you be pleased with a physician, who, in the extremity of your ill- 
 ness, should waste his time, and amuse you with explaining to you 
 ■ome fine hypothesis in an elegant style ; instead of making pertinent 
 
 * The nrnanit'nts of sptakitio- are much dtg^inerated from their oriyinal use- 
 fulness. Thf-y were at first, no doubt, an admirable instrument in the hands 
 of wise men, when they were only employed to describe goodness, honesty, 
 obediet'Ce, in larger, fairer, and more moving images; to represent truth 
 clothed with bodies ; and to bring knowledge back again to our very senses, 
 whence it was at first derived to our understanding. But now they are gen- 
 erally changed to worse uses; they make the. fancy disgust the best things, 
 if they rome sound and unadorned ; they are in open defiance against reason ; 
 professing not to hold much correspondence with that ; but with its slaves, 
 the passions ; they g-ive the mind a motion too changeable and bewitchingj 
 to consist with right practice. Bishop Sprains Hut. of R. S. p. Ill, 112. 
 
DIALOGUES CONCERNING ELOQUENCE. 35 
 
 inquiries into the cause and symptoms of your distemper, and pre- 
 scribing suitable remedies? Or, in a trial at law, where your estate \ 
 or your life were at stake, what would you think of your lawyer, if he \ 
 should play the wit in your defence, and fill his pleadmg with flowers | 
 of rhetoric and quaint turns, instead of arguing with gravity, strength 
 of reason, and earnestness, to gain your cause ? Our natural love of 
 life, and well-being, shows us plainly the absurdity of false oratory, 
 and of the unseasonable ostentation of it, in such cases as 1 have now 
 mentioned : but we are so strangely unconcerned about religion, and 
 the moral conduct of life, that we do not observe the same ridicule 
 in careless, vain-glorious orators; who yet ought to be the spiritual 
 physicians and censors of the people. Indeed, the sentiments of Soc- 
 rates on this subject ought to make us ashamed. " 
 
 S. I perceive clearly enough, that, according to your reasoning, 
 orators ought to be the defenders of the laws, and instructers of the 
 people, to teach them true wisdom and virtue. But among the Ro- 
 mans, the rhetoric of the bar was otherwise employed. 
 
 A. That was certainly the end of it. For, when orators had not 
 occasion to represent in their discourses the general wants of the 
 republic, they were obliged to protect innocence, and the rights of 
 particular persons. And it was on this account that their profes- 
 sion was so much honoured ; and that Tully gives us such a lofty 
 character of a true orator.* 
 
 B. Let us hear then how orators ought to speak. I long to 
 know your thoughts on this point ; seeing you deny the finical, florid 
 manner of Isocrates, which is so much admired and imitated by oth- 
 ers. 
 
 A. Instead of giving you my opinion, I shall go on to lay before 
 you the rules that the ancients give us : but 1 shall only touch upon 
 the chief points ; for, I suppose, you do not expect that I should enter 
 into an endless !.letail of the precepts of rhetoric. There are but too 
 many useless ones ; which you must have read in those books where 
 
 * Neque veto mihi quidquam piaestabilius videtur, quam posse dicendo 
 tenere hominuni coetus, meutts allicere, voluntatescompellere quo velit ; unde 
 autem velit, dtducere. Haec una res in omui libero populo, naaximeque ia 
 pacatis trauquiliisque civitatibus praecipue semper floruit, semperque doniinita 
 est. Quid enim est aut tam admirabije, quain ex infiuita multitudine homi- 
 num existere unum, qui id quod orunibus natura sit datum, vel solus, vt 1 cum 
 paucis facere possit ? — aut tam potens, tamque mao^nificum, quam populi mo- 
 tus, judicum religiones, senatus gravitatem, unius oralioue converti ? — ac ne 
 plura, quae sunt pene innumerabilia, consecter, comprehendam brevi ; sic 
 enim slatuo, perfect! oratoris moderatione, et sapientia, non solum ipsius dig- 
 nitatem, sed et privatorum plurimorum, et universae reipublicae salutem maxi- 
 me coutineri. Cic. dc Oral. lib. i. i 8. 
 
86 DIALOGUES CONCERNING ELOQUENCE. 
 
 they are copiously explained. It will be enough if we consider the 
 most important rules. Plato in his Phsedrus shews us, that the great- 
 est fault of rhetoricians is, their studying the art of persuasion, before 
 they have learned, (from the principles of true philosophy,) what those 
 things are of which they ought to persuade men. He would have orators 
 'begin with the study of mankind in general ; and then apply themselves 
 to the knowledge of the particular genius and manners of those whom 
 they may have occasion to instruct and persuade. So that they ought 
 first of all to know the nature of man, his chief end and his true inter- 
 est : the parts of which he is composed, his mind, and his body ; and 
 the true way to make him happy : they ought likewise to understand 
 his passions, the disorders they are subject to, and the art of governing 
 them ; how they may be usefully raised and employed on what is truly 
 good ; and, in fine, the proper rules to make him live in peace, and 
 become entirely sociable. After this general study, comes that which 
 is particular. 
 
 Orators ought to know the laws and customs of their country ; 
 and how far they are agreeable to the genius and temper of the peo- 
 ple ; what are the manners of the several ranks and conditions among 
 them ; their different ways of education ; the common prejudices, and 
 separate interests that prevail in the present age ; and the most pro- 
 per way to instruct and reform the people. You see, Sir, this knowl- 
 edge comprehends all the solid parts of philosophy and politics. So 
 that Plato meant to shew us that none but a philosopher can be a true 
 orator. And it is in this sense we must understand all he says in 
 his Gorgias, against the rhetoricians; I mean, that set of men who 
 made profession of talking finely and persuading others, without en- 
 deavouring to know, from solid philosophy, what one ought to teach 
 them. ]n short, according to Plato, the true art of oratory consists 
 in understanding those useful truths of which we ought to convince 
 people ; and the art of moving their passions, in order to persuasion. 
 Cicero* says almost the very same things. He seems, at first, to think 
 that an orator should know every thing, because he may have occa- 
 sion to speak on all sorts of subjects ; and (as Socrates observed before 
 
 * Ac mea quidein si'titoutia, nemo poterit esse oinui laudc ciiniulatus ora- 
 tor, nisi erit omnium reruin mag'iiarum, atqiu- artium scientium consecntus. 
 Dt Oral. lib. 1. { 6. Oraforem plenum atque jjerfectum esse eum dicani, 
 qui de omnibus rebus possit varie copinseque dicere. Ibid, ^ 13. Vcrum enim 
 oratori quae sunt in hominum vita, quandoquidcm in ea versetur orator, atque 
 ea est ei subjecta matcnes, omnia quae&ita, audita, lecta, disputata, tractata, 
 agitata esse debcnt. Lib. iii. i 14. 
 
DIALOGUES CONCERNING ELOQUENCE. 37 
 
 him)* a man can never talk well on a point of which he is not en- 
 tirely master. But afterwards, because of the pressing necessities and 
 shortness of life, Tally msists only upon those parts of knowledge 
 that he thinks the most necessary for an orator. He would have him 
 at least well instructed in all that part of philosophy, f which relates 
 to the conduct and affairs of social life. But above all things, he would 
 have an orator| know the frame of man, both with regard to his soul, 
 and body, and the natural tendency and force of his passions ; be- 
 cause the great end of eloquence is to move the secret springs of 
 them. He reckons the knowledge^ of the laws, and constitution, to 
 be the foundation of all public discourses : but he does not think a 
 thorough insight into all the particular cases and questions in law to 
 be necessary ; because upon occasion, one may have recourse to 
 experienced lawyers, whose peculiar profession it is to understand and 
 disentangle such intricate points. He thinks, with Plato, that an 
 orator should be a master|| of reasoning ; and know how to define, and 
 argue, and unravel the most specious sophisms. He says we destroy 
 eloquence, if we should separate it from philosophy : for then, in- 
 stead of wise orators, we should have only trifling, injudicious de- 
 
 * Etcnira ex rerum co2;nitione efflorescat, et redundet oportet oratio ; quae 
 nisi subest res ab oratore percepta, et cog'nita, inanem qiiandaai habet elocu- 
 tioiiem, et pene puerilem. Dt Oral. lib. i. i 6. 
 
 + Positum sit igitur in primis — sine philosojjhia non posse effici, quern qua;- 
 rimns eloquentum — ntc v<'ro sine philosophornm disciplina, g'enus, et speciem 
 cujusque rei cernere, neque earn definiendo explicare, nee tiibuere in partes 
 possumus; nee judicare qua vera, quae falsa sint ; neque cernere consequentia, 
 repug;nantia videre, aml^ig-iia distinguere. Quid dicam de natura rerum, cujus 
 cognitio maofnatn oiatiouis suppeditat eopiam ? De vita, de officiis, de virtute, 
 de moribus? Oral. J 4. 
 
 X Omues animorum motus, quos hominum generi rerum natura tribuit, pen- 
 itus pernuscendi. — Dt Oral. lib. i. i 5. — Num adraoveri possit oratio ad sensus 
 animorum, atque motus vel inflammandos, vel etiam extinguendos (quod unum 
 in oratore dominatur,) sine diligent issima pervestigatione earum omnium ra- 
 tionum quae de naturis humani g'eneris, ac moribus, a philosophis explican- 
 tur. — De Oral. lib. i. i 14. Qiiare hie locus de vita et moribus, totus est 
 oratori perdiscendus. Ibid, i 15. 
 
 i Bibliothecas mehercule omnium philosophorum unus mihi videtur duode- 
 cim tabularum libellus, si quis legum fontes, et capita viderit, et aucloritatis 
 pondere, et utilitatis ubertate superare. Ac si nos, id quod maxime debet, nos- 
 tra patria delectat. — Cnjus primum nobis mens, mos, disciplina nota esse de- 
 bet ; vel quia est patria, parens omnium nostrum, vel quia tanta sapientia fuis- 
 se in jure constituendo putanda est, quanta fuit in his tantis operibus imperii 
 comparandis. Dt Oral. lib. i. i 44. 
 
 II Nee vero dialecticis modo sit instructus, sed habeat omnes philosophise 
 notos, et tractates locos. Nihil enim de religione, nihil de morte, nihil de 
 pietate, nihil de caritate patriae ; nihil de bonis rebus, aut malis ; nihil de 
 virtutibus, aut vitiis — nihil, inquam, sine ea scientia, quam dixi, graviter, am- 
 ple, copiose dici et cxplicari potest. Oral, i 33. 
 
38 DIALOGUES CONCERNING ELOQUENCE. 
 
 clairaers. He further requires not only an exact knowledge of all the 
 principles of ethics ; but likewise that the orator be fully acquainted 
 with antiquity.* He recommends the careful perusal of the ancient 
 Greek writers, especially the historians ; both for their style, and for 
 the historical facts they relate. He particularly enjoinst the study 
 of the poets: because of the great resemblance there is between the 
 figures of poetry, and those of eloquence. In fine, he often declares 
 that an orator ought to furnish his mind with a clear, comprehensive 
 view of things, before he attempt to speak in public. I fancy I could 
 almost repeat some of his words on this subject ; so often have I read 
 them ; and so strong an impression did they make on my thoughts. 
 You will be surprised to see how much knowledge, and how many| 
 qualites he requires. ' An orator,' says he, 'ought to have the acute- 
 ness of logicians, the knowledge of philosophers, the style almost of 
 the poets, the elocution and gesture of the finest actors.' Consider 
 now how much application is necessary to attain all this. 
 
 C. I have observed, indeed, on several occasions, that some or- 
 ators, though they have good natural parts, want a fund of solid 
 knowledge. Their heads seem unfurnished ; and one cannot but per- 
 ceive they labour hard for matter to fill up their discourses. They 
 do not seem to speak from the abundance of their hearts, as if they 
 were full of useful truths ; but they talk as if they were at a loss for 
 the very next thing they are to say. 
 
 * Cognoscat etiam rerum gestarum et memoriae veteris ordiiiem, maxime 
 scilicet nostrsE civitatis ; sed et imperiosorum populorum et regum illustrium 
 — nescire enim quid antea, quam riatus sis, acciderit, id est semper esse pue- 
 rum — commemoratio autem anliquitatis, exemplorumque prolatio summa cum 
 delectatione, et auctoritatem orationi affert, et fideai. Oral, i 34. — Apud 
 Graecos autem eloquentissimi homines remoti a causis forensibus, cum ad cae- 
 teras res illustres, turn ad scribendaiu historiam maxime se applicaverunt. 
 Namque et Herodotus — et post ilium Thucydides omnes dicendi artificio mea 
 sententia facile vicit— denique etiam a philosophia piofectus princeps Xeno- 
 phon. — De Oral. lib. ii. i 13, 14. 
 
 t Legendi etiam poelse, cognoscenda historia, omnium bonarum artium 
 scriptores. — De Oral. lib. i. i 34. Est enim finitimus oratori poeta, numeris 
 adstrictior paulo, verborum autem licentia liberior ; multis vero ornandi gen- 
 eribus socius ac pene par ; in hoc quidem certe prope idem, nullis ut termi- 
 nis circumscribat aut definiat jus suum. quo minus ei liceat eadeiu ilia facul- 
 tate, et copia vagari qua velit. — Ibid. § 16. 
 
 :j: Non quaerilur mobilitas linguae, non celeritas verborum, non denique ea 
 quae nobis non possumus fingere, tacits, vultus, sonus. In oralore autem ac- 
 umen dialecticorum, sententiae philosophorum, verba prope portarum, memoria 
 juris consultorum, vox tragcedorum, gestus pcne summorum actorum, est re- 
 quirendus. Quamobrem nihil in hominum genere rarius perlVcto oratore in- 
 veniri potest ; quae enim singulaium rerum artifices, singula si mediocriter adep- 
 ti sunt, probantur, ea nisi omnia summa sunt in oratore, probari non possunt. 
 
 Dc Oral. lib. i. } 28. 
 
DIALOGUES CONCERNING ELOQUENCE. 39 
 
 A. Cicero takes notice of this kind of people ; who live always, 
 as it were, from hand to mouth, without laying up any stock of pro- 
 vision. But the discourses of such declaimers appear always thin and 
 half-starved, whatever pains they take about them. Though these men 
 could afford three months for studying a public harangue, such 
 particular preparations, however troublesome, must needs be very 
 imperfect; and any judicious hearer will easily discern their defects. 
 They ought to have employed several years in laying up a plentiful 
 store of solid notions; and then after such a general preparation, their 
 particular discourses would cost them but little pains. Whereas, if a 
 man, without this preparatory study, lay out all his application upon 
 particular subjects, he is forced to put off his hearers with florid* 
 expressions, gaudy metaphors, and jingling antithesis. He delivers 
 nothing but indeterminate common-place notions ; and patches to- 
 gether shreds of learning and rhetoric, which any one may see 
 were not made one for another. He never goes to the bottom of 
 things, but stops in superficial remarks, and oft times in false ones. 
 He is not able to show truths in their proper light, and full extent; 
 because all general truths are necessarily connected among themselves, 
 so that one must understand almost all of them, before he can treat 
 judiciously of any one. 
 
 C However, many of our public speakers get repute by those 
 slight attainments you so much despise. 
 
 A. It is true, they are applauded by women and the undiscern- 
 ing multitude, who are easily dazzled and imposed on ; but this repute 
 is very precarious ; and could not subsist long, if it were not support- 
 ed by a cabal of acquaintance, and the zeal or humour of a party. 
 They who know the true end and rules of eloquence! cannot hear 
 such empty vain haranguers, without satiety, disgust, and contempt. 
 
 * There are two extremes to be avoided with the utmost care ; the frigid 
 style and the boyish. The former renders a discourse dry and insipid, by a languor 
 and flatness of expression ; the latter renders it ungrateful and shocking-, by a 
 swell ingloftiness, and affected amplification. Those who use the frigid style, 
 employ pompous expressions when the subject requires plain ones; and they 
 who affect the boyish style, make use of low expressions when the matter re- 
 quires the loftiest. But our language is become so modest, so reserved, and so 
 scrupulous, that the frigid style includes ail such expressions as are too 
 strong or too sparkling ; too bold and hardy metaphors, and frequt- nt turns of wit. 
 And the boyish style comprehends strokes of humour, and quaint conceits upon 
 serious subjects; too loose and heavy repetitions in those pa-ts ot a discourse 
 that ought to be close and coucise ; too violent exaggerations, and too labo- 
 rious figures. Rapin. Reflexions sur i'Elocjuence. 
 
 t Expression is the dress of thought, and still 
 Appears more decent, as more suitable ; 
 A low conceit in pompous words exprest, 
 Is like a clown in regal purple drest. 
 
./ 
 
 40 DfALOGUES CONCERNING ELOQUENCE. 
 
 C*. It seems then you would have a man wait several years before 
 he attempt to speak in public; for the flower of his age must be 
 spent in attaining that vast fund of knowledge, which you reckon 
 necessary to an orator ; and then he must be so far advanced in years, 
 that he will have but little time to exert his talents. 
 
 A. I would have him begin to exert them betimes; for I know ve- 
 ry well how great the power of action is. But under the pretence 
 of exercising his parts, I would not have him immediately engage 
 himself in any kind of employment that will take off his mind from 
 his studies. A youth may try his skill, from time to time ; but for 
 several years, a careful perusal of the best authors ought to be his 
 main business. 
 
 C. Your judicious observation puts me in mind of a preacher I 
 am acquainted with ; who lives, as you say, from hand to mouth ; 
 and never thinks of any subject till he be obliged to treat of it ; and 
 then he shuts himself up in his closet, turns over his concordance, 
 combefix, and polyanthea, his collections of sermons; and common- 
 place book of separate sentences and book quotations that he has gath- 
 ered together. 
 
 A. You cannot but perceive, Sir, that this method will never 
 make him an able, judicious preacher. In such cases, a man cannot 
 talk with strength and clearness ; he is not sure of any thing he 
 says; nor doth any thing flow easily from him. His whole discourse 
 has a borrowed air ; and looks like an awkward piece of patchwork. 
 Certainly those are much to be blamed, who are so impatietly fond of 
 showing their parts. 
 
 B. Before you leave us, Sir, pray tell us what you reckon the chief 
 effect of eloquence. 
 
 A. Plato says an oration is so far eloquent as it affects the hearer's 
 mind. By this rule you may judge certainly of any discourse you 
 hear ; if a harangue leave you cold and languid ; and only amuses 
 your mind, instead of enlightening it ; if it does not move your heart 
 and passions, however florid and pompous it may be, it is not truly 
 eloquent. Tully approves of Plato's sentiments on this point; and 
 tells us* that the whole drift and force of a discourse should tend to 
 
 For diflVrent styles with different subjects sort, 
 As several garbs with country, town, and court. 
 Some by old words to fame have made pretence ; 
 Ancients in phrase, mere moderns in tht;ir sense ! 
 Such laboured nothings, in so strange a style, 
 Amaze th' unlearned, and make the learned smile. 
 
 Pope. 
 
 * Lib. i. } 5. lib. ii. i 82. 
 
DIALOGUES CONCERNING ELOQUENCE. 41 
 
 move those secret springs of action that nature has placed in the 
 hearts of men. Would you then consult your own mind to know 
 whether those you hear be truly eloquent ? If they make a lively im- 
 pression upon you, and gain your attention and assent to what they 
 say ; if they move and animate your passions, so as to raise you above 
 yourself,* you may be assured they are true orators. But if instead 
 of affecting you thus, they only please or divert you, and make you 
 admire the brightness of their thoughts, or the beauty and propriety 
 of their language, you may freely pronounce them to be mere declaim- 
 ers. 
 
 B. Stay a little. Sir, if you please, till I ask you a few more ques- 
 tions. 
 
 A. I wish I could stay longer, gentlemen ; for your conversa- 
 tion is very engaging ; but I have an affair to despatch which will not 
 admit of delay. Tomorrow I will wait on you again : and then we 
 shall finish this subject at our leisure. 
 
 J3. Adieu, then. Sir, till tomorrow. 
 
 * iS'ee Longinus, i vii. 
 
SECOND DIALOGUE. 
 
 JB. You are extremely kind, Sir, in coming so punctually. Your 
 conversation yesterday was su agreeably instructive, that we longed 
 impatiently to hear you again upon the same subject. 
 
 C. For my part, I made what haste I could, lest I should have 
 come too late ; for I was unwilling to loose any part of your discourse. 
 
 A. Such conferences are very useful, among those who really love 
 truth, and talk with temper ; for then they exchange their best 
 thoughts, and express them as clearly as they can. As for myself, 
 gentlemen, I find an advantage in conversing with you; seeing you 
 are not displeased at the freedom I take. 
 
 B. Let us leave off compliments, Sir; I know best how to judge 
 of myself; and I perceive clearly that without your assistance 1 should 
 have continued in several errors. I entreat you, Sir, to go on, and 
 set me entirely right in my notions of eloquence. 
 
 A. Your mistakes, (if you will allow me to call them so,) prevail 
 among most people of worth and learning, who have not examined 
 this matter to the bottom. 
 
 B. Let us lose no time in preamble ; we shall have a thousand 
 things to say. Proceed, therefore, Sir, to rectify my mistakes; and 
 begin at the point where we left off yesterday. 
 
 A. Of what point were we talking, when we parted ? I have re- 
 ally forgot. 
 
 C. You were speaking of that kind of eloquence which consists 
 entirely in moving the passions. 
 
 B. Yes ; but I could not well comprehend that the whole design 
 of rhetoric is to move the passions. Is that your opinion, Sir ? 
 
 A. By no means. 
 
 C. It seems then I mistook you yesterday. 
 
 A. What would you say of a man, who should persuade without 
 any proof; and affect his hearers, without enlightening them ? You 
 could not reckon him a true orator. lie might seduce people by this 
 art of persuading them to what he would, without showing them that 
 what he recommends is right. Such a person must prove very dan- 
 gerous in the commonwealth ; as we have seen before from the rea- 
 soning of Socrates. 
 
DIALOGUES CONCERNING ELOQUENCE, 43 
 
 B. It is very true. 
 
 A. But on the other hand, what would you think of a man, who 
 in his public discourses should demonstrate tiie truth, in a plain, dry, 
 exact, methodical manner ; or make use of the geometrical way of 
 reasoning ; without adding any thing to adorn or enliven his dis- 
 course ? Would you reckon him an orator 1 
 
 jB. No ; I should think him a philosopher only. 
 
 A. To make a complete orator then, we must find a philosopher, 
 who knows both how to demonstrate any truth ; and at the same 
 time, to give his accurate reasoning all the natural beauty and vehe- 
 mence of an agreeable, moving discourse, to render it entirely elo- 
 quent. And herein lies the difference between the clear, convincing 
 method of philosophy, and the affecting, persuasive art of eloquence. 
 
 C. What do you say is the difference ? 
 
 A. I say a philosopher's aim is merely to demonstrate the truth, 
 and gain your assent ; while the orator not only convinces your judge- 
 ment, but commands your passions. 
 
 C. I do not take your meaning exactly, yet. When a hearer is 
 fully convinced, what is there more to be done ? 
 
 A. There is still wanting what an orator would do more than a 
 metaphysician, in proving the existence of God. The metaphysician 
 would give you a plain demonstration of it ; and stop at the specula- 
 tive view of that important truth. But the orator would further add 
 whatever is proper to excite the most affecting sentiments in your 
 mind ; and make you love that glorious Being whose existence he 
 had proved. And this is what we call persuasion. 
 
 C. Now I understand you perfectly well. 
 
 A. You see then what reason Cicero had to say, that we must 
 never separate philosophy from eloquence. For, the art of persuading 
 without wisdom and previous instruction, must be pernicious : and 
 wisdom alone, without the art of persuasion, can never have a suf- 
 ficient influence on the minds of men ; nor allure them to the love 
 and practice of virtue. I thought it proper to observe this by the by, 
 to show you how much those of the last age were mistaken in their 
 notions of this matter. For, on the one hand, there were some men 
 of polite learning, who valued nothing but the purity of language, 
 and books elegantly written ; but having no solid principles of knowl- 
 edge with their politeness and erudition, they were generally liber- 
 tines. On the other hand, there were a set of dry, formal scholars, 
 who delivered their instructions in such a perplexed, dogmatical, un- 
 affecting manner as disgusted every body. Excuse this digression. 
 
44 DIALOGUES CONCERNING ELOQUENCE. 
 
 I return now to the point ; and must remind you that persuasion has 
 this advantage beyond mere conviction, or demonstration ; that it not 
 only sets truth in the fullest light, but represents it as amiable ; and 
 engages men to love and pursue it.* The whole art of eloquence, 
 therefore, consists in enforcing the clearest proofs of any truth, with 
 such powerful motives as may affect the hearers, and employ their 
 passions to just and worthy ends; to raise their indignation at ingrat- 
 itude ; their horror against cruelty ; their compassion for the misera- 
 ble ; their love of virtue ; and to direct every other passion to its 
 proper objects. This is what Plato calls affecting the minds of an 
 audience, and moving their bowels. Do you understand me, Sir? 
 
 B. Very plainly ; and I see too that eloquence is not a trifling 
 invention to amuse and dazzle people with pompous language ; but 
 that it is a very serious art; and serviceable to morality. 
 
 A. It is both a serious and a difficult art. For which reason 
 TuHy said he had heard several persons declaim in an elegant, en- 
 gaging manner ; but that there were but very few complete orators, 
 who knew how to seize and captivate the heart. 
 
 C. I am not surprised at that ; for I see but very few who aim at 
 it: nay, I freely own that Cicero himself, who lays down this rule, 
 seems oftentimes to forget it. What do you think of those rhetorical 
 flowers with which he embellished his harangues 1 They might 
 amuse the fancy, but could not touch the heart. 
 
 A. We must distinguish. Sir, between Tully's orations. Those 
 he composed in his youth, (when he chiefly aimed at establishing his 
 character,) have ofttimes the gay defect you speak of. He was then 
 full of ambition ; and far more concerned for his own fame, than for 
 the justice of his cause. And this will always be the case when peo- 
 ple employ one to plead for them, who regards their business no far- 
 ther than as it gives him an opportunity of distinguishing himself, and 
 of shining in his profession. Thus we find that among the Romans, 
 their pleading at tlie bar was ofttimes nothing else but a pompous 
 declamation. After all, we must own that Tully'st youthful and most 
 
 * — Oinnes animorum motus, quos honiinum g'eneri reriim natnra tribuit, peni- 
 tns pernoscendi ; quod omnis vis ratioque dicendi in eorum qui audiunt, menti- 
 bus aut Sfdaudis, aut excilandis, expiitnrnda est. C'ic. IJc Oral. lib. i. (> 5. 
 Maximaque pars oratiouis aduioveuda est ad animorum motus nonnunquam 
 aut cohortatione. aut conimemorationc, aliqua, aut in spem, aut in uietum, aut 
 ad cupiditateni, aut ad gloriam coucitandos ; sa;pe etiam a temeritate, iracun- 
 dia, spe, injuria, credulitate revocaudos. Ibid. lib. ii. ^ 82. 
 
 t Nunc causa perorata, res ipsa et periculi mag^uitudo, C. Aquilli, coo^ere 
 ridetur, ut te, atque eos, qui tibi in consilio sunt, oljsecret, obtesteterque P. 
 Quintius per sentctutem ac solitudineni siiam, niliil aliud, nisi ut vestraj naturse, 
 bouitatique obsequumini ; ut, cum vtritas hajc faciat, plus hujus inopia possit ad 
 
DIALOGUES CONCERNING ELOQUENCE. 45 
 
 elaborate orations show a great deal of his moving and persuasive art. 
 But to form a just notion of it, we must observe the harangues he 
 made in his more advanced age, for the necessities of the republic. 
 For then, the experience he had in the weightiest affairs, the love of 
 liberty, and the fear of those calamities that hung over his head, made 
 him display the utmost efforts of his eloquence. When he endeavour- 
 ed to support and revive expiring liberty, and to animate the com- 
 monwealth against Antony, his enemy ; you do not see him use 
 points of wit and quaint antithesis : he is then truly eloquent. Every 
 thing seems artless, as it ought to be when one is vehement. With 
 a negligent air, he delivers the most natural and affecting sentiments ; 
 and says every thing that can move and animate the passions. 
 
 C. You have often spoke of witty conceits and quaint turns. Pray 
 what do you mean by these expressions ? Fur I can scarce distin- 
 guish those witty turns from the other ornaments of discourse. In 
 my opinion, all the embellishments of speech flow from wit, and a vig- 
 orous fancy. 
 
 A. But Tully thinks, there are many expressions that owe all their 
 beauty and ornament to their force and propriety ; and to the nature 
 of the subject they are applied to. 
 
 C. I do not exactly understand these terms ; be pleased to show me 
 in a familiar way, how I may readily distinguish between a flash of wit, 
 (or quaint turn,) and a solid ornament, or noble, delicate thought.* 
 
 misericordiam quaoi illius opes ad crudelitatem — si quae pudore oitiaraentH sibi 
 peperit, Naevi, ea potest contra petulantiam, te defendente, obtinere ; spes est et 
 hunc iniserum atqiie irifelicem aliquatido tandem posse consistere. Sin et pote- 
 rit Maevius id quod libet ; et ei libebit, quod non licet ; quid agendum est ? 
 Qui deus appellandus est ? Cujus hominus fides imploranda ? — Ah ipso [Nae- 
 vio] repudiatus, ab amicis ejus non sublevatus ; ab omni mag'istratu ag;itatus 
 atque perterritus, quem pntter te appellet, [C. Aqnilli] habet neminem ; tibi 
 se, tibi suas omnes opes, fortunasque commendat ; tibi coinmittit existimatio- 
 nem ac spetn reliquse vilse. Mullis vexatus contumeliis, plurimis jactatus in- 
 juriis non furpis ad te, sed miser confugit ; e fundo ornatissimo dejectus, igf- 
 nominiis omnibus appetitus — itaqne te hoc obsecrat, C. Aquilli, ut quam exis- 
 timationem, quam honestateni injudicium tuum, prope acta jam aetate decur- 
 saque attulit, earn liceat ei secum ex hoc loco efferre ; ne is, de cujus officio 
 nemo unquam dubitavit, scxagesimo denique anno, dedecore, macula, turpis- 
 simaque ignominia notetur ; ne ornamentis ejus omnibus, Sex. Naevius pro 
 spoliis abutatur ; ne per te ferat, quo minus, qua; existimatio P. Quintium us- 
 que ad senectutem peiduxit, eadem usque ad rogum prosequatur. 
 
 Cic. Orat. pro P. Quintio. 
 
 * True wit is nature to advantage dressM, 
 
 What oft was thought, but ne'er so well expressM ; 
 
 Something, whose truth convinced at sight we find, 
 
 That gives us back the image of our mind. 
 
 As shades more sweetly recommend the light ; 
 
 So modest plainness sets o{{ sprightly wit. 
 
 For works may have more wit than does them good ; 
 
 As bodies perish through excess of blood. 
 
 Pope's Essay on Criticism. 
 
46 DIALOGUES CONCERNING ELOQUENCE. 
 
 A Reading and observation will teach you best; there are a hun« 
 drcd different sorts of witty conceits. 
 
 C. Bat pray, Sir, tell me at least some general mark by which I 
 may know them ; is it affectation ? 
 
 A. Not every kind of affectation, but a fond desire to please and 
 show one's wit. 
 
 C. This gives me some little light ; but I want still some distin- 
 guishing marks to direct my judgement. 
 
 A. I will give you one then, which perhaps will satisfy you. We 
 have seen that eloquence consists not only in giving clear, convincing 
 proofs ; but likewise in the art of moving the passions. Now in order 
 to move them, we must be able to paint them well ; with their various 
 objects and effects. So that I think the whole art of oratory may be 
 reduced to proving, painting, and raising the passions. Now all those 
 pretty, sparkling, quaint thoughts that do not tend to one of these 
 ends, are only witty conceits.* 
 
 C. What do you mean by painting? 1 never heard that term ap- 
 plied to rhetoric. 
 
 A. To paint, t is not only to describe things ; but to represent 
 the circumstances of them, in such a lively, | sensible manner, that 
 the hearer shall fancy he almost sees them with his eyes. For in- 
 stance ; if a dry historian were to give an account of Dido's death, he 
 would only say, she was overwhelmed with sorrow after the departure 
 of ^Eneas ; and that she grew weary of her life, so went up to the top 
 of her palace, and, lying down on her funeral pile, she stabbed her- 
 self Now these words would inform you of the fact ; but you do not 
 see it. When you read the story in Virgil, he sets it before your eyes.§ 
 
 * I cannot forbear warning^ you, in the most earnest manner, against endeav- 
 ouring at wit in your sprmr>ns, because, by the strictest computation, it is very 
 near a million to one that you have none ; and because loo many of your call- 
 ing have consequently made themselves everlastingly ridic^ulous by attempting 
 it. I remember several young men in this town, who could never leave the 
 pulpit under half a dozen conceits ; and this faculty adhered to those gentle- 
 men a longer or a shorter time, exactly in proportion to their several (bgrees 
 of dulness; accordingly, I am told that some of them retain it to this day. I 
 heartily wish the brood were at an end. SivifPs Leller to a Young Cltrgyman. 
 t See Longinus, f xv. 
 
 1(. Plus est evidentia, vel ut alii dicunt, repraesenfatio, quam perspicuitas ; 
 ct illud quidem patet ; haec se quodammodo ostendit — magna virtus est, res 
 de quibus loquimur, clare alque ut cerni videanlur, enunciare. Non enim sa- 
 tis efficit, neque ut debet plane dominatur oratio, si usque ad aures volet, at- 
 que ea sibi judex de quibus cognoscit, narrar? credit, non ex/jrimi, et ocitUs 
 mentis o*/finrfJ—atque hujus summae, jndicio quidem meo, virtutis facillima 
 est via. Kaluram intueamur, banc sequamur. Quintil. lib. viii. c. 3. 
 
 * iEneid, lib. iv. 
 
DIALOGUES CONCERNING ELOQUENCE. 47 
 
 When he represents all the circumstances of Dido's despair; describes 
 her wild rage ; and death already staring in her aspect; when he 
 makes her speak at the sight of the picture and sword that iEneas 
 left, your imagination transports you to Carthage ; where you see the 
 Trojan fleet leaving the shore, and the queen quite inconsolable. 
 You enter into all her passions, and into the sentiments of the suppos- 
 ed spectators. It is not Virgil you then hear ; you are too attentive 
 to the last words of the unhappy Dido, to think of him. The poet 
 disappears ; and we see only what he describes ; and hear those only 
 whom he makes to speak. Such is the force of a natural imitation, 
 and of painting in language. Hence it comes that the painters and 
 the poets are so nearly related ; the one paints for the eyes; and the 
 other for the ears ; but both of them ought to convey the liveliest pic- 
 tures to people's imagination. I have taken an example from a poet, 
 to give you a livelier image of what I mean by painting in eloquence : 
 for poets paint in a stronger manner than orators. Indeed, the main 
 thing in which poetry differs from eloquence is, that the poet paints 
 with enthusiasm, and gives bolder touches than the orator. But prose 
 allows of painting in a moderate degree; for, without lively descrip- 
 tions, it is impossible to warm the hearer's fancy, or to stir his pas- 
 sions. A plain narrative does not move people ; we must not only in- 
 form them of facts ; but strike their senses * by a lively, moving rep- 
 resentation of the manner and the circumstances of the facts we re- 
 late. 
 
 C. I never reflected on this before. But seeing what you call 
 
 painting is essential to oratory ; does it not follow that there can be 
 no true eloquence, without a due mixture of poetry ? 
 
 A. You are right: only we must exclude versification; that is a 
 strict regard to the quantity of syllables, and the order of words, in 
 which the poet is obliged to express his thoughts, according to the 
 measure or verse he writes in. Versification indeed, if it be in rhyme, 
 is what injudicious people reckon to be the whole of poetry. Some 
 fancy themselves to be poets, because they have spoken or writ in 
 measured words ; but there are many who make verses without poe- 
 try ; and others are very poetical without making verses.t If there- 
 
 * Trjg St nt^TOfjiy.rjC ffaiTanias xa?.?.if^Tov act to fuiTQuxTov y.at iva7.ri9ic. KaXii- 
 rai utvyau y.oivvi: (fuvTunia,TTUv tvroijua P.oyou y eirtjri xov oiTcnovv TTixninraucvov' tntwf 
 d^ (It TOi;rtiH' y.iyjuTiixf Tovioitu, orav a ?.fy?;c »'7T0 sr&ovnianiion xui ttuSovc ^XentiV 
 Soxiig, y.ai vir^ oipiv Tix9>ic toic uxovoimir. Ti ovv », o>;Tonixii ipaiTW^ta Svvurui : noX- 
 /(/ ^itv iniic xixi u'O.ix roiq i.oyoic fvayimut xui '^tiTiu^t] noonstcKfit'itiv xaraxiqyautyii 
 HfvTot ruig TfiiuyuuTiXixig e7ii)riiQt;atatv, ov ntiSn tov axQoaTijv fiovov, aV.u xw dov- 
 kuvTai. Longinus, i xv. 
 
 + The adventures of Telemacliii3, composed by our ingenious author, are 
 entirely written in that poetic prose he here speaks of. M. Bossu, the great- 
 
48 DIALOGUES CONCERNING ELOQUENCE. 
 
 fore we set versifying aside, poetry in other respects is only a lively 
 fiction that paints nature. And if one has not this genius for painting, 
 he will never be able to imprint things on the hearer's mind : but his 
 discourse will be flat, languid, and wearisome. Ever since the fall of 
 Adam, man's thoughts have been so low and grovelling, that they are 
 inattentive to moral truths ; and can scarce conceive any thing but 
 what affects their senses. In this consists the degeneracy of human 
 nature. People grow soon weary of contemplation ; intellectual ideas 
 do not strike their imagination ; so that we must use sensible and 
 familiar images, to support their attention, and convey abstracted truths 
 to their minds.* Hence it came, that soon after the fall, the re- 
 ligion of all the ancients consisted of poetry and idolatry ; which 
 were always joined together in their various schemes of superstition. 
 But let us not wander too far — you see plainly that poetry, I mean, 
 the lively painting of things, is, as it were, the very soul of eloquence. 
 
 C. But if true orators be poets, I should think that poets are ora- 
 tors too ; for poetry is very proper to persuade. 
 
 A. Yes ; they have the very same end. All the difference be- 
 tween them consists in what I have told you. Orators are not posses- 
 sed with that enthusiasm, which fires the poet's breast, and renders 
 him more lively, more sublime, and bolder in expression. You re- 
 member the passage I quoted from Cicero. 
 
 C. Which ? is it not — 
 
 A. That an orator ought to have the style almost of a poet ; that 
 almost points out the difference between them. 
 
 C. 1 understand you. But you do not come to the point you pro- 
 posed to explain to us. 
 
 A. Which? 
 
 C. The rule for distinguishing between witty turns and solid orna- 
 ments. 
 
 A. You will soon comprehend that. For of what use in discourse 
 can any ornament be, that does not tend either to prove, to paint, or 
 to affect ? 
 
 est modern critic, does not think that work can be called a poem ; but he 
 owns the distinction that our author here takes notice of. ' There is good rea- 
 son, says he, to distinguish such artless composures (turned into verse) from 
 true poetry, by giving them the name of versification ; and to make of versifi- 
 cation and poetry, as it were, two different arts. And indeed, is there a great- 
 er difference between grammar and rhetoric, than between the art of makino- 
 verses, and that of inventing a poem ?' Traite du poemt epique^ liv, i. ch. 5. 
 * Respicere exemplar vitae morumque jubebo 
 Doctum imitatorem, et veras hinc ducere voces. 
 
 Hor. de A. P. 
 
DIAL06(7ES CONCERNING ELOQUENCE. 49 
 
 C. It may serve to please. 
 
 A. We must distinguish here between such ornaments as only 
 please ; and those that both please and persuade. That which serves 
 to please in order to persuade, is good and solid : thus we are pleas- 
 ed with strong and clear arguments. The just and natural emotions 
 of an orator have much grace and beauty in them : and his exact and 
 lively painting charms us. So that all the necessary parts of eloquence 
 are apt to please ; but yet pleasing is not their true aim. The ques- 
 tion is, whether we shall approve such thoughts and expressions as 
 may perhaps give an amusing delight; but in other respects, are alto- 
 gether useless : and these I call quaint turns, and points of wit. You 
 must remember now that I allow all those graces of style, and delicate 
 thoughts that tend to persuasion : I only reject those vain, affected or- 
 naments that the self-conceited author uses, to paint his own charac- 
 ter, and amuse others with his wit : instead of filling their minds en- 
 tirely with his subject. In fine; I think we ought to condemn not 
 only all jingle and playing with words, as a thing extremely mean and 
 boyish ; but even all witty conceits, and fanciful turns : I mean such 
 thoughts as only flash and glitter upon the fancy ; but contain nothing 
 that is solid, and conducive to persuasion. 
 
 C. I could agree to that ; but that I am afraid such severity would / 
 retrench the chief beauties of discourse. >,^ 
 
 f, A. Do not you reckon Homer and Virgil very agreeable authors ? 
 are they not the most delicate you ever read ? and yet in them you do 
 not find what we call points of wit. Their poems are lull of a noble I 
 simplicity : their art is entirely concealed :* nature itself appears ia 
 all that they say. We do not find a single word that seems purposely 
 designed to show the poet's wit. They thought it their greatest glory 
 never to appear ; but to employ our attention on the objec ts they de- 
 ^ribe ; as a painter endeavours to set before your eyes wide forests, 
 piountains, rivers, distant views, and buildings ; or the adventures, 
 actions, and different passions of men, in such a lively manner, that 
 you cannot trace the masterly strokes of his pencil : for art looks 
 mean and coarse when it is perceived. Plato, (who had examined 
 
 * When first young Maro sung of kings and wars, 
 'Ere waraing Phoebus touched his> trembling ears, 
 Perhaps he seeni'd above the critic's law, 
 And but from nature's fountains scorii'd to draw ; 
 But when t' examine every part he cane, 
 J, J^alure and Homtr -were, he found, the same. 
 
 >. Learn hence for ancient rules a just esteem ; , 
 
 To cppy natufe is to copy them. ,. 
 
 Pope . 
 
 7 
 
3^ DIALOGUES rONCERNINO ELOQUKNCB. 
 
 this matfer more thoroughly than any other orator, or critic,) assures 
 us that in 'composing, the poet should always keep out of sight, make 
 himself be quite forgot by his readers, and represent only those things 
 and persons, which he would set before their eyes. You see how 
 much the ancients excelled us in just and lofty sentiments. 
 
 B. I see the use and necessity of painting, in eloquence ; let us 
 next know the nature and use of those affecting movements you spoke 
 of. 
 
 A. They serve to raise in the hearer's mind such emotions as an- 
 swer the orator's purpose. 
 
 C. But in what do these movements of an orator consist 1 
 
 A. In his words, and in the actions of his body. 
 
 B. What movement can there be in words 1 
 
 A. A great deal. Tully tells us, that the very enemies of Grac- 
 chus could not forbear weeping when he pronounced these words* — 
 'Miserable man that I am ! Whither shall I turn myself? Where can 
 I go ? to the Capitol ? it swims with my brother's blood. Shall I go 
 to my own house ? there to see my unhappy mother dissolved in tears, 
 and oppressed with sorrow V This is moving language. But now 
 if one were to say the same things in a cold manner, they would lose 
 all their force. 
 
 B. Think you so? 
 
 A. Let us try. ' I know not where to go. nor whither I should 
 turn myself, amidst my misfortunes. The Capitol is the place where 
 my brother's blood was shed : and at home, I shall see my unhappy 
 mother, lamenting her condition, with the utmost grief.' This is the 
 same thing that was said before : but what has become of that force 
 and vivacity we then perceived ? Where is thatf vehement manner, 
 and abrupt language, which so justly describes nature in the trans- 
 ports of grief ? The manner of saying a thing shews us how it affects 
 the mind ; and that is what most effectually touches the hearer. In 
 such passages, one ought studiously to avoid all refined, uncommon 
 thoughts ; and even neglect connexion and order : otherwise the pas- 
 sion described has no appearance of truth, or nature, in it. Nothing 
 is more shocking than a passion expressed in beautiful figures, pom- 
 
 * Quid fuit in Graccho, quetn tu, Calule, melius meministi, quod me puero 
 tantopere ferretur ? quo me miser cojiftram ? quo veiiam 7 in Capitolimnne ? at 
 fratris sanguine redundat. Jin dumum J matremne ut miseram lamentantem- 
 que videai.i, et abjectam/ quae sic ab illo ac/a esse constabat oculis, voce, gestu, 
 inimtci ut lachrymas teuere iion possent. Hfec eo dico pluribus, quod genus 
 hoc totuin oiatorts, qui sunt veritatis ipsius adores^ reliqueruut ; imitatores, 
 autem veritatis histriones, occupaverunt. Cic. dt Orat. lib. iii. ) 56. 
 
 t See Longiaus, i xviii. 
 
DIALOGUES CONCERNING ELOQUENCE. 51 
 
 pous language, and well turned periods. On this head I must recom- 
 mend Longinus* to you, who quotes many sublime examples from De- 
 mosthenes and others. 
 
 C Besides the movements that attend an affecting, vehement 
 style, you mentioned others that flow from the orator's gesture and ac- 
 tion ; which I must entreat you to explain. 
 
 A. I cannot pretend to give you a complete system of rhetoric. 
 It is a task I am not fit for. However I shall give you some remarks 
 I have made on the point of gesture. We find in Tully and Q,uintil- 
 ian,t that the action of the Greeks and Romans was far more violent 
 than ours. They stamped on the ground ; and even beat their fore- 
 head. Tully mentions an orator, who in his pleading laid hold of his 
 client, and tore open his clothes to show the judges the wounds he 
 had received in the service of the republic. This was a vehement 
 kind of action indeed ; but such as is reserved for extraordinary oc- 
 casions ; and doth not fall within the common rules of gesture. I 
 think it is not natural to be always moving one's arm in talking ; that 
 motionl is proper enough when the orator is very vehement ; but he 
 ought not to move his arm in order to appear vehement. Nay, there 
 are many things that ought to be pronounced calmly, and without 
 any motion. 
 
 JB. Would you have a preacher for instance, use no gesture at all 
 on some occasions? That would look very strange indeed. 
 
 A. I know that most people lay it down for a rule, (or a custom 
 at least,) that a preacher should be always in motion, whatever the 
 subject be that he treats of But it might be easily shown that our 
 [French] preachers usually have too much gesture, and sometimes too 
 little. 
 
 B. I wish you would state this matter clearly. For I always be- 
 lieved, from the example of *** that there are not above two or three 
 motions of the hands to be used in a whole sermon. 
 
 A. Let us then lay down some principle to argue upon. Now of 
 what use is the action of the body§ in speaking ? Is it not to express 
 the sentiments and passions of the mind ? 
 
 * See Longinus, i xviii, xix, xx, xxi. 
 
 t Femur ferire, quod Athenis primus fecisse creditur Clean, et usitatum est, 
 et indignatos decet, et excitat auditoretn. [dque in Callidio Cicero desiderat. 
 Jfon frons, inquit, percussa ? nonftmur ? pedum nulla supplosio ? ^uinl, 
 
 X Brachii moderata projectio remissis humeris, atque explicantibus se in 
 proferenda manu digitis, continues et decurrentes locos maxime decet. Ibid. 
 
 i Actio inquam in dicendo una dominatur ; sine hac summus orator esse ia 
 Dumero nullo potest ; mediocris, hac instructus summos saepe superare. Huic 
 primas dedisse Demosthenes dicitur, quum rogaretur quid in dicendo esset pri- 
 mum ; huic secundas ; huic tertias. De Oral, lib, iii. i 56. Eat eniju actio 
 
r 
 
 5S DIALOGUES dONCEtlNrNe BLOQUSNCB. 
 
 B. I think so. 
 
 A. The motion of the body then should help to paint the thoughts 
 of the soul. 
 
 B. Yes. 
 
 A. And that painting ought to be exact and faithful.* Every look 
 and motion should in an easy, natural manner represent the speaker's 
 sentiments, and the nature of the things he says ; but so as to avoid 
 all mean and theatrical gestures. 
 
 B. I think 1 understand your notion exactly. Let me interrupt 
 you th6n a little ; that you may see how far I enter into the conse- 
 qu°nces that flow from the principle you laid down. Yout would 
 have an orator use such a lively, natural, becoming action, as will help 
 to point out distinctly what his words alone could express only in a 
 flat and languid manner. So that you reckon his very action a sort of 
 paintintj.^ 
 
 A. Right. But we must farther conclude, that to paint well, we 
 must imitate nature ; and observe what she does when she is left to 
 herself; and is not conbtraiued by art. 
 
 B. That is plain. 
 
 quasi sermo corporis ; quo magis menti congrua esse debet — atque in iis omni- 
 bus quae sunt actiotiis, iuest quaedam vis a natuia data ; quare etiam hac im- 
 perii i, hac vulgus, hac denique barbari maxiine commoventur — iisdem epira 
 omniuLQ anitni inotibus concitantur, et eos iisdem nolis, et iu aliis agnoscunt, 
 et iu se ipsi indicant. Ibcd. i 54. 
 
 * Omnis enim motiis auimi suum quendam a natura habet vultum, et so- 
 num, et gestum ; totumque corpus boiuinis, et ejus omnis vultus omnesque 
 voces, ut nervi in fidibus, ita sonant, ut a uiotu animi quoque siut pulsae, 
 
 Cicero. 
 
 t Gestus quantum habeat in oratore mooienti, satis vel ex eo patet quod 
 pleraque etiam citra verba significat. Quippe non manus solum, sed nutus 
 etiam declarant nostram voluntatem ; et in mutis pro sermone sunt — contra si 
 gestus ac vultus ab oratione dissentiat, tristia, dicainus hilares, affirmemus ali- 
 qua renuentes, non auctoritas modo verbis, sed etiam fides desit. 
 
 Quint, lib. xi. c. 3. 
 
 :j: Our preachers stand stock still in the pulpit, and will not so much as move 
 a finger to set off the best sermons in the world. Our words flow from us in a 
 smooth, continued stream, without those strainings of the voice, motions of the 
 body, and n;ajesty of the hand, which are so much celebrated in the orators of 
 Greece and flome. We can talk of life and death in cold blood, and keep 
 our temper, in a discourse which turns upon every thing that is dear to us. 
 Though our zeal breaks out in the finest tropes and figures, it is not able to 
 stir a limb about us. 1 have heard it observed more than once, by those who 
 have seen Italy, that an uutravelled Englishman cannot relish all the beauties 
 of Italian pictures, because the postures which are expressed in them are often 
 such as are peculiar to that country. One, who has not seen an Italian 
 in the pulpit, will not know what to make of that noble gesture in Raphael's 
 picture of St. Paul, preaching at Athens, where the apostle is represented as 
 lifting up both his arms, and pouring out the thunder of his rhetoric, amidst an 
 audience of pagan philosophers. Addison. 
 
OIALOCUES CONCGRNINO CLOOUCNCe. §9 
 
 A. Now, doth a man naturally use many gestures when he says 
 common things, without vehemence, or the least mixture of any sort 
 of passion ? 
 
 B. No. 
 
 A. On such common subjects then, we ought not to use any ac- 
 tion in public discourses ; or at least but little ; for there we ought 
 always to follow nature ;* nay, there are some occasions where an 
 orator might best express his thoughts by silence. For, if being full 
 of some great sentiment, he continued immoveable for a moment ; 
 this surprising pause would keep the minds of the audience in sus- 
 pense, and express an emotion too big for words to utter. 
 
 B. I doubt not but such unexpected pauses seasonably employed, 
 would be very significant ; and powerfully affect the hearers. But, 
 Sir, you seem to think that one, who speaks in public, ought to use 
 no other action than what is proper for ordinary conversation. 
 
 A. You mistake me, Sir; T think the sight of a great assembly, 
 and the importance of the subject an orator treats of, ought to animate 
 him far more than if he were talking familiarly with his friends. But 
 both in private and in public, he ought always to act naturally. He 
 should use some action when his words are moving : but when his 
 expressions are quite calm and simple, there is no occasion to move 
 the body ; except it be in the gentlest manner. Nothing appears 
 more shocking and absurd, than to see a man very warm and active, 
 when he is saying the driest, coldest things. Though he sweats him- 
 self, he chills the blood of his audience. Some time ago, I happened 
 to fall asleep at a sermon, as you know one is apt to do in the after- 
 noon : (and indeed in former times, they preached but once a-day 
 after the gospel in the morning service :) but I soon waked and found 
 the preacher in a very violent agitation, so that I fancied, at first, that 
 he was pressing some important point of morality — 
 
 B. What was the matter then ? 
 
 A. He was only giving notice, that on the Sunday following he 
 would preach upon repentance. I was extremely surprised to hear 
 such an indifferent thing uttered with so much vehemence ; and must 
 have laughed out, if the regard I had for the place, and some other 
 circumstances had not restrained me. The pronunciation of these 
 declaimers is exactly like their gesture : for, as their voice is a per- 
 
 * Unum jam his adjiciendum est, cum praecipue in aclioiie spectetur deco- 
 rum^ ssepe aliud alios decere. Est enim latens quaedam in hoc ratio, et ine- 
 narrabilis : et ut vere hoc dictum est caput esse artis, decere quod facias — 
 quare norit se quisque ; nee tantum ex coramunibus praeceptis, sed etiam ex 
 natura sua capiat consilium tbrmaudae actionis. Quint, lib. xi. c. 3. 
 
54 DIALOCfUES CONCERNING ElOaUBNCE. 
 
 petual monotony ; so there is an uniformity in their gesture * that is 
 no less nauseous and unnatural ; and equally contrary to the good ef- 
 fect that one might expect from decent action. 
 
 ■B. You said that sometimes ihey have not action enouorh. 
 
 A. We cannot wonder at that. For they do not discern the 
 things that require warmth and earnestness. They waste their spir- 
 its in saying the plainest things ; and so are forced to utter those 
 things faintly, which ought to be delivered with a vehement action. 
 I must own indeed that the French are not very capable of this vehe- 
 mence : for they are too airy, and do not conceive things with suffi- 
 cient strength ; and therefore they do not speak with a proper energy. 
 The Romans had a wonderful talent this way, and the Greeks a great- 
 er. The eastern nations excelled in it ; and particularly the He- 
 brews. Nothing can equal the strength and vivacity of the figures 
 they employed in their discourse ; and the very actions they used to 
 express their sentiments ; such as putting ashes on their heads, and 
 tearing their garments, and covering themselves with sackloth, under 
 any deep distress and sorrow of mind. I do not speak of what the 
 prophets did to give a more lively representation of the things they 
 foretold ; because such figurative actions were the effect of divine in- 
 spiration. But even in other cases, we find that those people under- 
 stood much better than we do, how to express their grief, and fear, 
 and other passions. And hence, no doubt, arose those surprising 
 effects of eloquence, which we never experience now. 
 
 B. You approve then of many different gestures, and various in- 
 flections of the voice If 
 
 * In the delivering of sermons, a great composure of grestiire and behaviour 
 is necessary to give them weight and authority. Extremes are bad here, as in 
 every thing else. Some affect a light and flippant behaviour ; and others think 
 that wry faces, and a tone in the voice will set off the matter. Grave and com- 
 posed looks, and a natural, but distinct pronunciation, will always have the 
 best effects. The great rule which the masters of rhetoric press much, can 
 never be enough remembered, that to make a man speak well, and pronounce 
 with a right emphasis^ he ought thoroughly to understand all that he says ; 
 be fully persuaded of it ; and bring himself to have those affections, which he 
 desires to infuse into others. He that is persuaded of the truth of what he says, 
 and has a concern about it in his mind, will pronounce with a natural vehe- 
 mence, that is far more lively than all the strains that art can lead him to. An 
 orator, (if we h^ arken to them) must be an honest man, and speak always on 
 the side of truth ; and study (o feel all that he says ; and then he will speak 
 it so as to make others feel it likewise. Discourse of the pastoral care, c. ix. 
 
 + In omni voce, est quiddam medium; sed suum cuique ; hinc gradatim 
 adscendere vocem utile, et suave est; (nam a principio clamare agreste quid- 
 dam est ;) et illud idem ad formandum est vocem salutare ; deinde est quid- 
 dam contentius extremum — est item contra quiddam in remissione gravissi- 
 mum, quoque tamquam sonorum gradibus descenditur. Haec varietas, et hie 
 per omnes sonos vocis cursus, et se tuebitur, et actioni afferet suavitatem. 
 
 Cic. de Oral, lib, iii. (61. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 65 
 
 A. It is that variety, which gives so much grace and force to the 
 action of an orator ; and made Demosthenes far excel all others. Tha 
 more easy and familiar that the voice and action appear, when the 
 speaker only narrates, explains or instructs, the more apt he will be 
 to surprise and move the audience in those parts of his discourse, 
 where he grows suddenly vehement, and enforces lofty, affecting sen- 
 timents, by a suitable energy of voice, and action. This due pronun- 
 ciation* is a kind of music ; whose beauty consists in the variety of 
 proper tones and inflections of the voice which ought to rise or fall with 
 a just and easy cadence, according to the nature of the things we ex- 
 press. It gives a light as well as a grace to language ; and is the 
 very life and spirit of discourse. 
 
 J5. According to your notions of elocution, it is an art unknown 
 to our greatest orators. The preacher that you and 1 heard, about a 
 fortnight ago, did not observe your rule : nor even seem to endeav- 
 our it. Except the first thirty words of his sermon, he spake always 
 in the same tone : and the only sign I could perceive of his being more 
 vehement in some parts of his discourse, than in others, was, that 
 when he seemed earnest, he spoke faster than at other times. 
 
 A. To me, Sir, his voice seemed to have two tones ; though they 
 were well adapted to his words. You have observed justly enough that 
 he did not follow the rules of pronunciation ; and I believe he did not 
 perceive the need of them. His voice is naturally melodious : and 
 though it be ill managed, it is however pleasing enough. But you see 
 plainly that it does not make those strong, affecting impressions on 
 the mind that it would produce, if it had such various inflections as 
 are proper to express the speaker's sentiments. Such preachers are 
 like fine clocks, that give a clear, full, soft, agreeable sound ; but after 
 all they are clocks only, of no significancy : and having no variety of 
 notes, they are incapable of harmony or eloquence. 
 
 * Ornataest pronuntiatio, cui suffragatur vox facilis, niag;na, beata, flexibi- 
 lis, firma, dulcis, durabilis, clara, pura, secans aera. auribus sedt ns. Est enim 
 qusedam ad auditum accommodata, noD maguitudine sed pioprietate, ad hoc 
 velut tractabilis ; utique habens omnes in se qui desideraatur sonos intentio- 
 nesque^ et toto ut aiunt organo instructa — illud vero maximum, quod secun- 
 dum Totiontm rtrutn de quibus dicimus, auimorumque habitus, cunformanda 
 DOT est, ne ab oratione discordet. V itemus igitur illam quae Greece uoroTonet 
 vocatur, una quaedam spiritus ac soni iuttntio ; non solum ne dicamus clamose^ 
 quod insanum est ; aut intra loquendi modum, quod motu caret ; aut summis- 
 8o murmure, quo etiam debilitatur omnis intentio ; sed ut iu lisdem partibus, 
 iisdemque affectibus, sint tamen quaedam non ita magnai vocis declinationes^ 
 prout aut verborum dignitas, aut sententiarum natura. aut de-positio, aut jncep- 
 tio, aut transitus postulabit ; ut qui singulis pinxerunt coloribus. alia tamen em- 
 inentiora, alia reductiora fecerunt ; sine quo ae membris quidem suas lineas 
 dedissent, ^utnt. lib. xi. c. 3. 
 
56 DIALOGUES CONCERNING ELOQUENCE. 
 
 B. But were there not many graces in the rapidity of his dis- 
 course ? 
 
 A. Yes ; and I grant that in some affecting, lively passages, one 
 ought to speak faster than usual. But it is a great fault to speak with 
 so much precipitation that one cannot stop himself, nor be distinctly 
 understood. The voice and action bear some resemblance to verse. 
 Sometimes we must use such a slow, and grave measure as is fit to 
 describe things of that character ; and sometimes a short, impetuous 
 one, to express what is quick and ardent. To use always the same 
 degree of action, and the same tone of voice, is like prescribing one 
 remedy for all distempers. But we ought to excuse the uniformity 
 of that preacher's voice and action. For, besides his possessing many 
 excellent qualities, the fault we complain of, is the natural effect of 
 his style. We have already agreed that the modulation of the voice 
 should be exactly suited to the words. Now his style is even, and 
 uniform, without the least variety. On the one hand, it is not famil- 
 iar, insinuating, and popular ; and on the other, it has nothing in it 
 that is lively, figurative, and sublime : but it consists of a constant 
 flow of words, that press one a^tc the other ; containing a close and 
 well-connected chain of reasoning, on clear ideas. In a word, he is 
 a man that talks good sense very correctly. Nay, we must acknowl- 
 edge that he has done great service to the pulpit : he has rescued it 
 from the servitude of vain declaimers ; and filled it himself with much 
 strength and dignity. He is very capable of convincing people : but 
 I know few preachers who persuade and move them less than he 
 doth. If you observe carefully, you will even find that his way of 
 preaching is not very instructive, for, besides his not having a famil- 
 iar, engaging, pathetic manner of talkirig (as 1 observed before,) his 
 discourse does not in the least strike the imagination,* but is addres- 
 sed to the understanding only. It is a thread of reasoning that can- 
 not be comprehended without the closest attention. And seeing there 
 
 * The senses and the imagination are fruitful and inexhaustible sources of 
 mistakes and delusion ; but the understanding or mind acting by itself, is not 
 so subject to error ; we cannot always spt ak so as to aifect the senses and 
 imagination of others ; nor ought we always to endeavour it. When a subject 
 is abstracted, we can seldom render it atnsiblt (or apt to strike the imagin- 
 ation,) without making it obscure ; it is enough if it be made intelligible. 
 Nothin"- can be more unjust than the usual complaints of those, who would 
 know every thing ; and yet will not apply themselves to any thing. They 
 take it amiss when we require their attention ; and expect that we should al- 
 ways strikt their fancy, and continually please their stnses, and their passions. 
 But it is not in our power to gratify them. The authors of romances and com- 
 edies are obliged thus to please and amuse them ; but as for us, it is enough 
 if we can instrupt thpse who are truly attentive. 
 
 F. Malbrancht's Recherche de la verite, lit, iii. c i. 
 
DIALOGUES CONCERNING ELOQUENCE. S7 
 
 are but few hearers capable of such a constant application of mind, 
 they retain little or nothing of his discourse. It is like a torrent that 
 hurries along at once, and leaves its channel dry. In order to make 
 a lasting impression on people's minds, we must support their atten- 
 tion, by moving their passions : for dry instructions can have but lit- 
 tle influence. But the thing that I reckon least natural in this preach- 
 er, is the continual motion he gives his arms ; while there ir. noth- 
 ing figurative, nor moving in his words. The action used in ordi- 
 nary conversation, would suit his style best : or his impetuous gesture 
 would require a style full of sallies and vehemence; and even then he 
 behoved to manage his warmth better, and render it less uniform. In 
 fine, I think he is a great man ; but not an orator. A country preach- v 
 er, who can alarm his hearers, and draw tears from them,"'£[Tiswers 
 the end of eloquence better than he. 
 
 B. But how shall we know the particular gestures, and the inflec- 
 tions of voice that are agreeable to nature 1 
 
 A. I told you before that the whole art of good orators consists in 
 observing what nature does when unconstrained. You ought not to 
 imitate those haranguers who choose always to declaim; but will nev- 
 er talk to their hearers. On the contrary, you should address yourself 
 to an audience in such a modest, respectful, engaging manner, that \ 
 each of them shall think you are speaking to him in particular. And 
 this is the use and advantage of natural, familiar, insinuating tones of 
 voice. They ought always to be grave and becoming : and even 
 strong and pathetic, when the subject requires it. But you must not 
 fancy, that you can express the passions by the mere strength of 
 voice ; like those noisy speakers, who by bawling and tossing them- 
 selves about, stun their hearers instead of affecting them. If we would 
 succeed in painting, and raising the passions, we must know exactly 
 what movements they inspire. For instance, observe what is the pos- 
 ture, and what the voice of one, whose heart is pierced with sorrow, 
 or surprised at the sight of an astonishing object; remark the 
 natural action of the eyes ; what the hands do ; and what the 
 whole body. On such occasions nature appears ; and you need 
 only follow it ; if you must employ art,* conceal it so well under 
 an exact imitation, that it may pass for nature itself. But to speak 
 the truth, orators in such cases are like poets, who write elegies or 
 other passionate verses ; they must feel the passion they describe.t 
 
 * Tors y«o i^ Tf /ri] riP.sioc, >,vtz' ay (pvoig eitai Sox>,' i/ S" av (fvoie sTTtTv/tjc, 
 I'lrai ?.aid UKivnu nintex't T'?!' Tej^vip. ' Longinus^ i xxii. 
 
 t Ut ridentibus airident, ita flentibus adsunt 
 Humani vultus. Si vis me flere, dolendum est 
 
 8 
 
58 DIALOGDES CONCERNING ELOQUENCE. 
 
 else they can never paint it well. The greatest art imaginable can 
 never speak like true passion,* and undisguised nature. So that you 
 will always be but an imperfiect orator, if you be not thoroughly mov- 
 ed with those sentiments that you paint, and would infuse into others. 
 Nor do I say this from a pious motive ; I speak now only as an ora- 
 tor. t 
 
 B. The case I think is abundantly plain ; but you spoke to us of 
 the eyes ; have they their rhetoric too 1 
 
 A. Yes ; if you will believe Tully4' and other ancient orators. 
 Nothing is more intelligible than the aspect ; it expresses every pas- 
 sion of the soul. And in the aspect, the eyes are most active and sig- 
 nificant. One well-timed look will pierce to the bottom of the heart.'^ 
 
 B. The preacher we were speaking of, has usually his eyes shut. 
 When we observe him near, it is very shocking.]] 
 
 Pritmim ipsi libi- 
 
 -male si maiidata loqueris, 
 
 Aut dormitabo, ant ridebo. Tristia moestum 
 V'ultum verba decent ; iratum plena minarum. 
 Format enini natura prius nos intus ad omnem 
 Foitunariim habitimi ; juvat, aut impellit ad iram, 
 Aut ad humum moerore tciavi deducit, et angit ; 
 Post effert animi motus iaterprete lingua. 
 
 Hor. de Jlr. Po. 
 
 * floioofw ycQ acpooiaaifiriv av ojc ovStv ovrmq oig to yivraiov na&oc tvS^a yQri jne- 
 yaJli/yooor, toa.TtQ Vvro uaviug ritog, y.ai nvivuurog tvdovaiaarixov txirnuv, y.ui oi- 
 ovii tfoi^atov Tov? ?.oyovc. Longinus, i viii. 
 
 t Neque fitii potest, ut doleat is qui audit, ut oderit, ut invideat, ut perti- 
 mescat aliquid, nisi omnes ii motus quos orator adhibere volet judici, in ipso 
 oratore impress!, at^ue inusti videbuntur — ut enim nulla materies tam facilis ad 
 exardescendum est, quae nisi admoto igni ignem concipere possit ; sic nulla 
 mens est tam ad comprehendendam vim oraloris paiata, quae possit incendi, ni- 
 si inflammatus ipse ad earn et ardens accesseris. Ctc. de Oral. lib. ii. i 45. 
 
 1 Sed in ore sunt omnia. In eo autem ipso dominatus est omnis oculorum— 
 animi enim est omnis actio ; et imag-o animi vultus est, indices oculi. Nam haec 
 est una pars corporis qute quot animi motus sunt, tot signiticatiorjes, et comrau- 
 tationes possit efHcere — oculi sunt quorum turn intentione, tum remissione,tuin 
 conjeclu, tum hilaritate motus animorum si»nificemus apte cum genere ipso 
 orationis ; est euim nctio quasi sermo corporis ; quo magis menti congruens es- 
 se debet. — Quare in hac nostra actions secundum vocem vultus valet ; is au- 
 tem oculis gubernatur. Cic. de Oral. lib. iii. } 59. 
 
 i PmiUs and sadness display themselves partly at the mouth ; the former 
 by raising, the latter by depressing, the corners of it ; and yet we might in ma- 
 ny cases mistake a laughing for a weeping countenance, if we did not see the 
 eye. Indeed this little organ, whether sparkling with joy, or melting in sor- 
 row ; whether gleaming with indignation, or languishing in tenderness ; wheth- 
 er glowing with the steady light of deliberate valour, or sending forth emana- 
 tions of good will and gratitude, is one of the most interesting objects in the 
 whole visible universe. There is more in it than shape, motion and colour ; 
 there is thought and passion ; there is life and soul ; there is reason and 
 speech. Bealfie. 
 
 II But the face is the epitome of the whole man, and the eyes are, as it were, 
 the epitome of the face. No part of the body, besides the face, is capable of 
 
DIALOGUES CONCERNING ELOQUENCE. 59 
 
 A. It is disagreeable because we perceive that he wants one of the 
 chief things that ought to enliven his discourse. 
 
 B. But why does he so ? 
 
 A. He makes haste to pronounce his words ; and shuts his eyes, 
 because it helps his labouring memory. 
 
 B. I observed indeed that it was very much burdened ; sometimes 
 he repeated several words to find out the thread of his discourse. 
 Such repetitions make one look like a careless school boy that has for- 
 got his lesson. They are very disagreeable; and would not be easily 
 excused in a preacher of less note. 
 
 A. It is not so much the preacher's fault as the defect of the meth- 
 od he follows after many others. So lung as men preach by heart, 
 and often, they will be apt to fall into this perplexity. 
 
 B. How do you mean ? Would you have us not preach by heart ? 
 Without doing so, one could nut make an exact, pithy discourse. 
 
 A. 1 am not against a preacher's getting some particular sermons 
 by heart. They may always have time enough to prepare themselves 
 for extraordinary occasions. And they might even acquit themselves 
 handsomely without such great preparation. 
 
 B. How? This seems incredible. 
 
 A. If I be mistaken, I shall readily own it. Let us only examine 
 the point without prepossession. What is the chief aim of an orator? 
 Is it not to persuade ? And in order to this, ought he not to affect 
 his hearers, by moving their passions ? 
 
 B. I grant it. 
 
 .^. The most lively and moving way of preaching is therefore the 
 best. 
 
 B. True ; what do you conclude from that ? 
 
 A. Which of two orators will have the most powerful and affect- 
 
 as many chang^es as there are different emotions in the mind, and of expressing 
 them all by those changes. As the countenance admits of so great variety, it 
 requires also great judgement to govern it. Not that the form of the face is to 
 be shifted on every occasion, lest it turn to farce and buffoonery ; but it is cer- 
 tain that the eyes have a wonderful power of marking the emotions of the 
 mind ; sometimes by a steadfast look, sometimes by a careless one — now by a 
 sudden regard, then by a joyful sparkling, as the sense of the word is diversifi- 
 ed ; for action is, as it were, the speech of the features and limbs, and must 
 therefore conform itself always to the sentiments of the suul. And it may be 
 observed that in all which relates to the gesture, there is a wonderful force im- 
 planted by nature ; since the vulgar, the unskilful, and even the most barba- 
 rous, are chiefly afft^cted by this. iNone are moved by the sound ot words but 
 those who understand the language ; and the sense of many things is lost up- 
 on men of a dull apprehension ; but action is a kind of universal tongue ; all 
 men are subject to the same passions, and consequently know the same marks 
 of them in others, by which they themselves express them. Sfectntor. 
 
60 DIALOGUES CONCERNING ELOQUENCE. 
 
 ing manner ; he who learns his discourse by heart ; or he who speaks 
 without reciting word for word what he had studied ? 
 B. He, I think, who has got his discourse by heart. 
 
 A. Have patience ; and let us state the question right. On the 
 one hand, I suppose a man prepares his discourse exactly, and learns 
 it by heart to the least syllable. On the other hand, I suppose anoth- 
 er person, who fills his mind with the subject he is to talk of; who 
 speaks with great ease ; (for you would not have any body* attempt 
 to speak in public, without having proper talents for it :) in short, a 
 man who has attentively considered all the principles, and parts of the 
 subject he is to handle ; and has a comprehensive view of them in all 
 their extent ; who has reduced his thoughts into a proper method ; 
 and prepared the strongest expressions to explain and enforce them 
 in a sensible manner; who ranges all his arguments, and has a suffi- 
 cient number of affecting figures ; such a man certainly knows every 
 thing that he ought to say ; and the order in which the whole should 
 be placed :t to succeed therefore in his delivery, he wants nothing but 
 those common expressions that must make the bulk of his discourse. 
 But do you believe now that such a person would have any difficulty 
 in finding easy, familiar expressions ? 
 
 B. He could not find such just and handsome ones as he might 
 have hit on, if he had sought them leisurely in his closet. 
 
 A. I own that. But according to you, he would lose only a few 
 ornaments ; and you know how to rate that loss, according to the 
 principles we laid down before. On the other side, what advantage 
 must he not have in the freedom and force of his action ; which is 
 the main thing. Supposing that he has applied himself much to com- 
 
 * Eg'o nee studium sine divite vena, 
 
 Nee rude quid prosit video ingenium Hor, de. A. P. 
 
 t He, then, that would prepare himself to be a preacher in this method, must 
 aecustoni himself to talk freely to himself, to let his thoughts flow from him ; 
 especially when he feels an ed^fe and heat upon his mind ; for then happy ex- 
 pressions will come in his mouth — he must also be writing; essays upon all sorts 
 of subjects ; for by writing he will bring himself to a correctness both in think- 
 ing and in spciaking ; and thus by a hard practice for two or three years, a man 
 may render himself such a master in this way, that he can never be surprised ; 
 nor will new thoughts ever dry up upon him. He must talk over himself the 
 whole body of divinity ; and accustom himself to explain, and prove ; to clear 
 objections ; and to apply every part of it to some practical use — and if in these 
 his meditations, happy thoughts, and noble, tender expressions, do at any time 
 offer themselves he must not lose them ; but write them down — by a very few 
 years' practice of two or three such soliloquies a day. chiefly in the morning, 
 when the head is clearest, and the spirits are liveliest, a man will contract a 
 great easiness, both in tliinking and speaking. 
 
 Bp, BurnePs disc, on the pastoral care, p. 210, 211. 
 
DIALOGUES CONCERNING ELOQUENCE, 61 
 
 posing, (as Cicero requires of an orator,*) that he has read all the 
 best models; and has a natural or acquired easiness of style and 
 speech ; that he has abundance of solid knowledge and learning ; that 
 he understands his subject perfectly well ; and has ranged all the 
 parts and proofs of it in his head : in such a case we must conclude 
 that he will speak with force, and order, and readiness. f His periods 
 perhaps will not soothe the ear so much as the others ; and for that 
 reason he must be the better orator. His transitions may not be so 
 fine ; it is no great matter ; though these he might have prepared 
 without getting them by heart ; besides, these little omissions were 
 common to the most eloquent orators among the ancients. They 
 thought such negligence was very natural ; and ought even to be im- 
 itated, to avoid the appearance of too great preparation. What then 
 could our orator want ? He might make some little repetition ; but 
 that too must have its use. Not only will the judicious hearer take 
 a pleasure in observing nature here, which leads one often to resume 
 whatever view of the subject strikes strongest upon the mind ; but 
 likewise this repetition imprints the truth more deeply ; which is the 
 best manner of instruction. At the worst, one might find in his dis- 
 course some inaccuracy of construction, some obsolete word that has 
 been censured by the academy : something that is irregular ; or, if 
 you will, some weak or misapplied expression, that he may happen to 
 drop in the warmth of action. But surely they must have narrow 
 souls, who can think such little escapes worth any one's notice. 
 There is abundance of these to be met with in the most excellent 
 originals. I The greatest orators among the ancients neglected them : 
 and if our views were as noble as theirs, we should not so much re- 
 gard those trifles, § which can amuse none but such as are not able to 
 
 * Caput autem est, quod (ut vere dicam) minime facimus, est enim mag-ni 
 laboris, quem plerique fugimus quam plurioium scribere — stilus optimus, et 
 prsestantissimus dicendi effector, ac magister ; neque injuria ; nam si subitam 
 et fortuitam orationem, commentatio, et cogitatio facile vincit ; banc ipsam 
 profecto assidua ac diligens scriptura superabit. De Orat. lib. i. i 33. 
 
 t cui lecta potenter erit res, 
 
 Nee facundia deserit hunc, nee lucidus ordo. 
 Verbaque provisam rem non invita sequentur. 
 
 Hor, de Art. Pott. 
 
 ;}: Tlafiurid't^iiyoi; S" ovx oP.iya xat avroc uitanrrj^taTa, y.at Outjoov, Xiti Tiov a}.Xiav 
 offoi ^ttyiOToi, xai i^xiOTCi Totg nraiauaaiv aot^rofitvog, ouuig St ov/ auafnt;uaTa fiu?.Xov 
 avTa fxovoia y.ixXuiv, -i; TiaQO'muara di' aiitXtiav, ny.ii nov xut wg sTv/iv vnoinyixJ.otf- 
 viag avtTttOTajmg Tiaytvijicyufia. Longinus^ i 33, 
 
 i Sunt delicta tamen, quibus ignovisse velimus ; 
 
 Nam neque chorda sonum reddit quem vult mauus et mens : 
 Poseentique gravem persaepe rcmittit acutum ; 
 Nee semper feriet quodcunque minabitur arcus. 
 Verum ubi plura nitent in carmine, noa ego paucis 
 
62 DIALOGUES CONCERNING ELOQUENCE. 
 
 discern and pursue what is truly great. Excuse my freedom, Sir ; if 
 I did not think you had a genius very different from these litiie, cav- 
 illing critics I condemn, I should speak of them with greater caution. 
 B. You may always speak your mind, Sir, without any reserve on 
 my account. Be pleased therefore to go on with your comparison. 
 
 A. Consider then, in the next place,, the advantages that a preach- 
 er must have who does not get his sermon by heart. He is entirely 
 master of himself; he speaks in an easy, unaffected way ; and not 
 like a formal declaimer. Things flow then from their proper source. 
 If he has a natural talent for eloquence, his language must be lively 
 and moving ; "feven the warmth that animates him,* must lead him to 
 such pertinent expressions and figures, as he could not have found 
 out by study. 
 
 B. Why 1 Surely a man may enliven his fancy, and compose very 
 sprightly discourses in iiis closet. 
 
 A. I own that; but a just elocution and gesture must still give 
 them a greater life and spirit. Besides, what one says in the ardour 
 of action is far more natural and affecting; it has a negligent air; 
 and discovers none of that art, which is visible in all elaborate com- 
 posures. We may add fartner, that a skilful, experienced orator, 
 adapts things to the capacity of his hearers ;t and varies his discourse, 
 according to the im[)ressiou he sees it makes upon their minds. For, 
 he easily perceives whether they understand him, or not ; and wheth- 
 er he gains their attention, and moves their hearts ; and if it be need- 
 ful, he resumes the same things in a different manner, and sets them 
 
 Offt-ndar maculis, quas aut iocuria fudit. 
 
 Aut humana paruiii cavit naiuia Hor. de Art. Poet. 
 
 * But the rule I have observed last, is the most necessary of all ; and with- 
 out it all the rest will never do the business : it is this ; that a man must have 
 in liimselt a deep sense of the truth and power of religion ; he must have a life 
 and flame in his thoughts with relation to these subjects ; he must have felt 
 himself those things which he intends to explain and recommend to others. 
 He must observe narrowly the motions of his own mind ; — that so he may have 
 a lively heat in himself when he speaks of them ; and that he may speak in so 
 sensible a manner, that it may be almost /e// that he speaks from his heart. 
 There is an authority in the simplest things that can be said, when thty car- 
 ry visible characters ol genuineness in them. Now if a man can carry on this 
 method, and by much meditation and prayer, draw down divine iuduences, 
 wiiich are always to b« expected when a man puts himself in the way of them, 
 aud prepares himself for them ; he will always feel that wki.lt he is musing, a 
 Jirt IS kindled within him ; and then he will speak with authority, aud with- 
 out constraint; his thoughts will be true, and his expressions free aud easy. 
 
 Discourse of the pastoral care, p. Ill, 112. 
 
 + Erit igitur hsec facultas in eo quem volumus esse eloquenteni, ut definire 
 rem possit ; neque id faciat tam presse et anguste, quam in illis eruditissimis 
 disputationibus fieri solit, std cum explaiiatius; turn etiam uberius, et ad 
 cominuae judicium, popularemque intelhgenliam accommodatius. CtcOrat.i 33. 
 
DIALOGUES CONCERNING ELOQUENCE. 63 
 
 in another light; he clothes them in more familiar images, and com- 
 parisons ; or he goes back to the plainest principles, from which he 
 gradually deduces the truths he would enforce ; or he endeavours to 
 cure those passions, that hinder the truth from making a due impres- 
 sion. This is the true art of instruction and persuasion ; and without 
 this address and presence of mind, we can only make roving and 
 fruitless declamations. Observe now how far the orator, who gets 
 every thing by heart, falls short of the other's success. If we sup- 
 pose then a man to preach, who depends entirely on his memory, and 
 dares not pronounce a word different from his lesson ; his style will 
 be very exact ; but, as Dionysius Halicarnassus observes of Isocra- 
 tes, his composition must please more when it is read, than when it is 
 pronounced. Besides, let him take what pains he will, the inflections 
 of his voice will be too uniform; and always a little constrained. He 
 is not like a man that speaks to an audience ; but like a rhetorician, 
 who recites or declaims. His action must be awkward and forced ; 
 by fixing his eyes too much, he shows how much his memory labours 
 in his delivery ; and he is afraid to give way to an unusual emotion, 
 lest he should lose the thread of his discourse. Now the hearer per- 
 ceiving such an undisguised art, is so far from being touched and cap- 
 tivated, as he ought to be, that he observes the speaker's artifice with 
 coldness and neglect. 
 
 B. But did not the ancient orators do what you condemn ? 
 
 A. I believe not. 
 
 B. What ! do you think that Demosthenes and Tully did not 
 learn by heart those finished orations they have left us ? 
 
 A. We know very well that they composed and wrote their ha- 
 rangues, before they spake in public ; but we have several reasons to 
 believe that they did not get them by heart, word for word. Even 
 the orations of Demosthenes, as we have them, shew rather the sub- 
 limity and vehemence of a great genius, that was accustomed to 
 speak powerfully of public affairs ; than the accuracy and politeness 
 of an author. As for Cicero, in several places of his harangues, we 
 find things spoken on sudden emergencies, that he could not possibly 
 have foreseen. And if we take his opinion of this matter ;* he thinks 
 an orator ought to have a great memory ; and he even speaks of an 
 
 * Sed verborum memoria, quae minus est nobis necessaria, majore imaginum 
 varietate disting^uitur ; multa enim sunt verba. Quae quasi articuli conntctunt 
 memftm oratonis, quae formari similitudine nulla possunt ; torum finarendcE no- 
 bis sunt Muairme*, quibus semper utamur. Rerum memoria, propria est orato- 
 ris ; earn singulis personis bene positis notare possumns, ut senttnlias imagi- 
 nibus, ordinem locis comprehendamus, Z)e Oral, lib. ii. { 88. 
 
64 DIALOGUES CONCERNING ELOQUENCE. 
 
 artificial kind of memory as an useful invention ; but all lie says on 
 this point does not imply that we ought to learn every word by heart. 
 On the contrary, he seems only to require, that we should range all 
 the parts of a discourse exactly in our memory, and prepare the fig- 
 ures and chief expressions we are to use ; so as to be ready to add, 
 off-hand, whatever may occasionally be suggested from a view of the 
 audience, or unexpected accidents. And it is for this reason, that he 
 requires so much application and presence of mind in an orator. 
 
 B. You must allow me to tell you, Sir, that all this does not con- 
 vince me ; for I cannot believe that one can speak so very well, with- 
 out having prepared and adjusted all his expressions. 
 
 C. The reason why it is so hard to persuade you in this case, is, 
 because you judge of the matter by common experience. If they, 
 who get their sermons by heart, were to preach without that prepara- 
 tion, it is likely they would succeed but very ill ; nor am I surprised 
 at it ; for they are not accustomed to follow nature : they have stud- 
 ied only to compose their sermons : and that too with affectation. 
 They have never once thought of speaking in a noble, strong and 
 natural manner.* Indeed, the greatest part of preachers have not a 
 sufficient fund of solid knowledge to depend on, and are therefore 
 afraid to trust themselves, without the usual preparation. The method 
 of getting sermons by heart, qualifies many, who have but very scanty 
 and superficial parts, to make a tolerable figure in the pulpit ; seeing 
 they need only lay together a certain number of passages and remarks : 
 and however little genius or assistance a man has, he may, with time 
 and application, be able to work up and polish his matter into some 
 form. But to preach with judgement and strength, requires an atten- 
 
 * This leads me to consider the difference that is between the reading, and 
 the speaking of sermons. Reading- is peculiar to this nation ; and is endured 
 in no other. It has indeed made our sermons more exact ; and so has produ- 
 ced to us many volumes of the best that are extant. But after all, though some 
 few read so happily, pronounce so truly, and enter so entirely into those affec- 
 tions which they recommend ; that in them, we see both the correctness of read- 
 ing, and the seriousness of speaking sermons ; yet every one is not so happy. 
 Some by hanging their head perpetually over their notes, by blundering as 
 they read ; and by a cursory running over them, do so lessen the matter of 
 their sermons, that as they are generally read with very little life or affection, 
 so they are heard with as little regard, or esteem. Those who read, ought, 
 certainly to be at a little more pains, than, for the most part, they are to read 
 true ; to prononnce with an emphasis ; to raise their head, and to direct their 
 eyes to their hearers ; and if they practised more, alone, the just way of read- 
 ing, they might deliver their sermons with much more advantage. Man is a 
 low sort of creature ; he does not, nay, the greater part, cannot consider 
 things in themselves, without those little seasonings that must recommend them 
 to their affections. — Besides, the people, who are too apt to censure the cler- 
 gy, are always carried into an obvious reflection on reading, that it is an effect 
 of laziness. Discourse of tht pastoral care, ch. ix. 
 
DIALOGUES CONCERNING ELOQUENCE. 65 
 
 live meditation upon the first principles of religion ; an exact knowl- 
 edge of morality ; an insiprht into antiquity ; strength of reasoning ; 
 and suitable action. Is not this, Sir, what you require in an orator, 
 who does not learn his discourse by heart 1* 
 
 * It may be proper to present the reader, in one view, the opinion of sever- 
 al other distin?inshed authors, on the use of written discourses in the pulpit. 
 " I know a clerjfyrnan of souii- distinction, who appear'-d to deliver his sermon 
 without looking- into his notes, which, when I complimented him upon, he as- 
 sured me he could not repeat six lines ; but his method was to write the whole 
 sermon in a larg^e, plain hand, with all the forms of margin, paragraph, marked 
 page, and the like; then on Sunday morning he took care to run it over five 
 or six times, which he could do in an hour ; and when he delivered it, by pre- 
 tending to turn his face from one side to the other, he would (in his own 
 expression) pick up the lines, and ch'at his people by making them believe he 
 had it all by heart. He farther added, that whenever he happened by neglect 
 to omit any of these circumstances, the vogue of the parish was, >• our doctor 
 gave us but an indifferent sermon to-day.' Now among us, many clergymea 
 act so directly contrary to this method, that from a habit of saving time and 
 paper, which they acquired at the university, they write in so diminutive a man- 
 ner, with such frequent blots and interlineations, that they are hardly able to 
 go on without perpetual hesitations, or extemporary expletives ; and I desire to 
 know what can be more inexcusable, than to see a flivine and a scholar at a loss 
 in reading his own compositions, which it is supposed he has been preparing with 
 much pains and thought, tor the instruction of his people? The want of a little 
 more care in this article, is the cause of much ungraceful behaviour. You will 
 observe some clergymen with their heads held down from the beginning to the 
 end, within an inch of the cushion, to read what is hardly legible ; which, be- 
 side the untoward manner, hinders them from making the best advantage of 
 their voice ; others again have a tiick of popping up and down every moment 
 from their paper to the audience, like an idle school boy on a repetition day. 
 
 Let me entreat you therefore to add one half crown a year to the article of 
 paper ; to transcribe your sermons in as large and plain a manner as you can ; 
 and either make no interlineations, or change the whole leaf ; for we, your 
 hearers, would rather you should be less correct, than perpetually stammering, 
 "which I take to be one of the worst solecisms in rhetoric. And lastly, read 
 your sermon once or twice a day for a few days before you preach it ; to which 
 you will probably answer some years hence, 'that it was but just finished when 
 the last bell rang to church ;' and 1 shall readily believe, but not jxcuse you." 
 
 SuiJVs Letter to a Young Clergyman. 
 '' 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 was long of the opinion, that the way of reading sermons should be abso- 
 lutely banished from the pulpit. But from farther experience, I am now dis- 
 posed to suspect, that this conclusion was rather hasty. As to my personal 
 experience I shall frankly tell you, what 1 know to be a 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 diflSculties to be surmounted in 
 the latter case, which have no place at all in the former. The talents in oth- 
 er respects 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 wtll read is 
 much better than one ill spoken, I should not think it prudent to establish any 
 general rule, which would probably make bad speakers of many, who might 
 otherwise have proved grood rraders. There is something in charging one's 
 memory with a long chain of words and syllables, and this is one of the diffi- 
 
 9 
 
OD DIALOGUES CONCERNING ELOaUENCB. 
 
 A. You have explained my thoughts exactly. Only it may not 
 he improper to add, that though a man should not possess all these 
 
 cullies I hinted at, and then running on, as it were, mechanically in the same 
 train, the precediii;; word as?ocialin°: and drawinj^ in the subsequent, that 
 seems by taUing^ off a man's attention from the thou?^ht to the expression, to 
 render him insusceptible of the delicate sensibility as to the thought, which is 
 the true spring of rhetorical pronunciation. That this is not invariably the ef- 
 fect of getting' by hi art, the success of sonse actors on the stage is an undeni- 
 able proof. Rut the compaiative facility, arising from the much greater brev- 
 ity of their speeches, and from the relit! and emotion that is given to the jilay- 
 er by the action of the other oialogists in the scene, makes the greatest differ- 
 ence imaginable in the two cases. A man, thrnugh habit, becomes so perfectly 
 master ot a speech of thirty or forty lines, which will not take him three min- 
 utes to repeat, that he hath no anxiety about recollecting the words ; his whole 
 attention is to the sentiment. 'I'he case must be very different, when the 
 memory is cltarged with a discourse, which will take thirty minutes to deliver. 
 
 '■'■ 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, fails into a kind of tune, wliich, without any regard to the sense 
 of what is said, returns as regularly, as if it were played on an instrument. 
 One thing further may b.- urged in favour of reading, and it is of some conse- 
 quence, that it always requires some preparation. A discourse must be writ- 
 ten before it can be read When a man who does not read, gets over, through 
 custom, all apprehension about the opinion of his hearers, or respect for their 
 judgement, there is some danger, that laziness may prompt him to speak with- 
 out any preparation, and consequently to become careless wliat he says. 
 But to return, the sum of what has been offi red, is not that reading a discourse 
 is univ( rsally preferable to repeating it. By no means. But only that if the 
 latter way admits of higher excellence, the former is more attainable and less 
 hazardous." CumpbcWs Lectures on Pulpit Eloquence. 
 
 " And here it may not. perhaps, be improper to make a few remaiks on 
 the expediency of pronouncing sermons from memory; and I make them the 
 more willingly, because what I have to say on this head, may be comfortable to 
 those young men, whose memory, like my own, inclines rather to weakness, 
 than to strength. 
 
 " First, then, it ran admit of no doubt, that every public speaker and teach- 
 er ought to be able to speak from men\ory, or even without premeditation, as 
 the circumstances may require ; and shouifl, therefore, now and then practise 
 extemporary spi aking, and study to acquire a readiness of apprehension and a 
 command of words, and take every prudent method he can think of, for im- 
 proving remembrance. 
 
 "• Secondly, They whose faculties are uncommonly susceptible ; who caa 
 retain a sermon after once or twice reading it ; or who, like the gentleman 
 abovementioned, can commit one to memory in two or three hours, niay, at all 
 times, or as often as they choose, preach without notes ; esj5ecially,if they have 
 confidence in thi ir recolhction, and can divest themselves of anxiety. But 
 many men there are, of good ):arts, who, from natuial bash fulness, or from bo- 
 dily weakness, or from havin? betn in danger of exposing themselves through a 
 sudden failure of memory, cannot depend on theii presence of mind, or quick- 
 ness of recollection, when they appear in public ; though in the ordinary affairs 
 of life, they have no reason to complain of this faculty. Such persons ought 
 not to preach without papers. If they do, it will he injurious both to them- 
 selves, and to their hearers. To themselves, by tormenting them with solici- 
 tude, to the great prejudice of th<ir health. And to their hearers, because the 
 fear of forgettin? wi'l lake off their atteidion from the manasreuient of their 
 Toice ; the consequence whereof is, that thiy will speak without that energy 
 which impresses the meaning on the audience ; and may, moreover, contract 
 
DIALOGUES CONCERNING ELOQUENCE. 67 
 
 qualities in a remarkable degree, lie may yet preach very well, if he 
 has d solid judgement, a tolerable stock of knowledge, and an easy 
 
 bar! habits of diawling-. cautiug;, hesitatin*. or quick speaking; ; which are all 
 disagreeable to rational h arers, and make every htarer iiiatteutive ; and the 
 most eloquent sermon iusipid. 
 
 " Thirdly, Those preachers who, after much practice, cannot commit a dis- 
 course to memory in less than two days, (^andthis, I believe, is a cominon case,) 
 should never in my opinion, attempt it; except, perhaps, on extraordinary oc- 
 casions, when they may be oblig;ed to speak with ease ajid elegance, atid yet 
 have no opportunity ot reading. Two days every week are almost a third part 
 of human life. And when one considers, that tiie sermons thus committed to 
 memory are forgotten as soon as delivered, which is also a common case, who 
 would not regret such a waste of time? At this rate, of thirty years employed 
 in the ministry, there are almost ten consumed — in what? in drudgery more 
 laborious, and far more unprofitable, than that of a schoolboy; in loading the 
 memory with words, which are not remembered for three days together. Would 
 not the preacher have laid out those years to better purpose, in giving correct- 
 ness to his public discourses, or in other improving studies ; or in visiting and 
 instructing the neighbours ; or in agriculture, ai:d the like liberal amusements ? 
 Besides, in these circumstances, a clergyman can never preach without long 
 preparation ; nor, it at any time his health should fail, without a degree of anx- 
 iety that may be detrimental to both his mind and his body. 
 
 " Indfcd, were sermons, that are pronounced from memory, found to have a 
 more powerlul effect upon the hfarer, than such as are read, 1 should not think 
 this time altogether lost. But, if the preacher have learned to read well, which 
 he may, and ought to do, and if he write what he has to say with that distinct- 
 ness which is here recommended, and prepare himself for the public exhibition 
 by several private rehearsals at home, I am inclined to think, tv.at he wiil pro- 
 nounce with more composure and self-command, and with an energy more be- 
 coming the pulpit, than if he were to speak from recollection. For in the one 
 case, his mind is at ease, and he has nothing to do but to pronounce ; in the 
 other, he pronounces and recollects at the same time ; and is, besides, liable 
 to mistakes and failures of memory, and, if his nerves are not uncommonly 
 strong, to occasional fits of solicitude. Why does a musician choose to play by 
 book even the music that he remembers ? It is, because by taking in, with one 
 glance of his eye, a number of contiguous notes, his mind is always disengaged, 
 and he is every where the better prepared for introducing the expressive touch- 
 es, and other necessary ornaneuts. In like manner, a good reader will, if I 
 mistake nut, read more emphatically and with greater elegance, what he sees 
 before him, and is well acquainted with, than he can pronounce what is sug- 
 gested by continual recollection ; especially, if the discourse he has to deliver 
 be of considerable length. 
 
 " As to the effect upon the hearers ; if I am to judge by my own feelings, 
 and trust to the declaration of many persons of candour and sensibility, I must 
 say, that sermons in the mouth of a good reader have a more powerful energy, 
 than those that are spoken without book. The pathos may be less vehement, 
 perhaps, but it is more solemn, and seeins better adapted to the place, and to 
 the subject. Preachers, indeed, there are, who lay claim to extraordinary gifts 
 and pretend to speak from supernatural impulse ; and there are hearers, who 
 give them cr< dit for this; and think that what is written, and read to them, has 
 too much the air of mere human doctrine. But such a conceit is of no account 
 in rational inquiry ; for it only proves, that the preacher is vain and the people 
 ignorant. 
 
 " In Italy and France, sermons are generally pronounced without notes. But 
 they are at the same time accompanied with much theatrical gesture ; and the 
 consequence is, that the people consider them rather as an amusement, than 
 as a part of the church service. In Eiigland, the established clergy do for the 
 most part read their sermons. And England has produced a greater number of 
 good preachers, than any other country in Europe." Beallie on Memory. 
 
68 DIALOGUES CONCERNING ELOQUENCE. 
 
 way of speaking. For, in this method, as in the other, there nriay be 
 different degrees of eloquence. You may further observe, that most 
 of those who preach without getting their sermons by heart, do not 
 prepare themselves enough. They ought to study their subject with 
 the closest attention ; prepare all those moving passages that should 
 affect the audience ; and give the several parts of their discourse such 
 an order as wdl best serve to set the whole in the most proper light. 
 
 B. You have oftentimes spoken of this order ; do you mean any 
 thing else by it than a division of the subject 1 Perhaps you have 
 some peculiar notion on this point too. 
 
 A. You think that you rally me ; but in good earnest, I am as 
 singular in my opinion upon this head, as on any other. 
 
 B. I easily believe you. 
 
 A. It is certainly so : and since we have fallen upon this subject, 
 I will show you how far I think the greater part of orators are defec- 
 tive in the point of order. 
 
 B. Since you are so fond of order, I hope you do not dislike di- 
 visions. 
 
 A. I am far from approving them. 
 
 B. Why 1 Do they not methodize a discourse ? 
 
 -4. For the most part, divisions give only a seeming order ; while 
 they really mangle and clog a discourse, by separating it into two 
 or three parts ; which must interrupt the orator's action, and the ef- 
 fect it ought to produce. There remains no true unity after such di- 
 visions ;* seeing they make two or three different discourses, which 
 are joined into one, only by an arbitrary connexion. For three ser- 
 mons preached at different limes, (if they be formed upon some reg- 
 ular concerted plan, as the sermons in Advent usually are,) make one 
 piece, or entire discourse, as much, as the three points of any of these 
 sermons make one whole by being joined, and delivered, together.! 
 
 * A text being opened, then the point upon which the sermon is to run is to 
 be opened ; and it will be the better heard and understood, if there be but one 
 point in a sermon ; so that one head, and only one, is well stated, and fully- 
 set out. Discourse of the pastoral care^ p. 249, 
 
 1 A question has been moved, whether this method of laying down heads, 
 as it is called, be the best method of preaching. A very able judge, the arch- 
 bishop of Cambray, in his dialogues on eloquence, declares strongly against it. 
 But notwithstanding his authority and arguments, I cannot help being of opin- 
 ion, that the present method of dividing a sermon into heads, ought not to be 
 laid aside. Established practice ha? now given it so much weight, that, were 
 there nothing more in its favour, it would be dangerous for any preacher to de- 
 viate so far from the common track. But the practice itself has also, in my 
 judo-ement, much reason on its side. If formal partitions give a sermon less of 
 the oratorical appearance, they render it, however, more clear, more easily 
 
DIALOGUES CONCERNING ELOQUENCE. 69 
 
 JB. What is it then that you mean by order 1 How confused must 
 a discourse be that is not divided ! 
 
 A. Do you think there is more confusion in the orations of De- 
 mosthenes and Tully, than in the sermons of your parish preacher? 
 
 B. I do not know. I believe not. 
 
 A. You need not be afraid of giving your judgement too freely. 
 The harangues of these great men are not divided as our sermons are. 
 Nay, Isocrates, (of whom we spake so much before,) and other an- 
 cient orators, did not follow our method of dividing. The fathers of 
 the church knew nothing of it. Even St. Bernard, the last of them, 
 only gives a hint of some divisions, and does not pursue Ihem ; nor di- 
 vide his discourses in form. And for a long time after him, sermons 
 were not divided : it is a modern invention, which we owe originally 
 to the scholastic divines. 
 
 B. I grant that the schoolmen are a very bad model for eloquence ; 
 but what form did the ancients use to give their discourses 1 
 
 A. They did not divide them ; but they pointed out carefully all 
 those things that ought to be distinguished ; to each of them they 
 assigned its proper place ;* after having attentively considered where 
 it might be introduced to the best advantage, and be fittest to make a 
 due impression. Ofttimes that, which would seem nothing to the pur- 
 
 apprehended, and of course, more instructive to the bulk of hearers, which is 
 always the main object to be kept in view. The heads of a sermon are great 
 assistances to the memory, and recollection of a hearer. Tiiey serve also to 
 fix his attention. They enable him more easily to keep pace with the pro- 
 gress of the discourse ; they give him pauses and resting places, where he can 
 reflect on what has been said, and look forward to what is to follow, 'i hey 
 are attended with this advantage too, that they give the audience the oppor- 
 tunity of knowing, beforehand, when they are to be released from the fatigue 
 of attention, and thereby make them follow the speaker more patiently.* "• The 
 conclusion of each head," says Quintilian, "• is a relief to the hearers ; just as 
 upon a journey, the mile-stones, which are set up on the road, serve to dimin- 
 ish the traveller's fatigue. For we are always pleased with seeing our labour 
 begin to lessen ; and, by calculating how much remains, are stirred up to fin- 
 nish our task more cheerfully." With regard to breaking the unity of a dis- 
 course, I cannot be of opinion that there arises, from that quarter, any argu- 
 ment against the method I am defending. If the unity be broken, it is to the 
 nature of the heads, or topics of which the speaker treats, that this is to be im- 
 puted ; not to his laying them down in form. On the contrary, if his heads 
 be well chosen, his marking them out, and distinguishing them, in place of 
 impairing the unity of the whole, renders it more conspicuous and complete ; 
 by shewing how all the parts of a discourse hang upon one another, and tend 
 to one point. Blair. 
 
 * Ordinis hsec virtus erit, et venus, aut ego fallor, 
 Ut jam nunc dicat, jam nunc debentia dici 
 
 Pleiaque differal, et praesens in ternpus omittat • 
 
 Infelix operis summa, quia ponera totum 
 
 Nesciet Hor. de A. P. 
 
76 DIALOGUES CONCERMNG ELOQUENCE. 
 
 pose, by beinw unseasonably urged, has a very great weight when it is 
 reserved for its proper place: till the audience be prepared by other 
 things to feel all its force and consequence. Nay, a single word, when 
 happily apf)lied, will set the truth in the strongest light. Cicero tells 
 us, that we ought sometimes to delay giving a full view of the truth, 
 till the very conclusion. But then throughout our discourse, there 
 ought to run such a concatenation of proofs, as that the first may make 
 way for the second ; and the next always serve to support the former. 
 We ought at first to give a general view of our subject, and endeav- 
 vour to gain the favour of the audience by a modest introduction,* a re- 
 spectful address, and the genuine marks of candour and probity. 
 Then we should establish those principles on which we design to ar- 
 gue ; and in a clear, easy, sensible manner, propose the principal facts 
 we are to build on ; insisting chiefly on those circumstances, of which 
 we intend to make use afterwards. From these principles and facts 
 we must draw just consequences ; and argue in such a clear and well 
 connected manner, that all our proofs may support each other ; and so 
 be the more remembered. Every step we advance, our discourse 
 ought to grow stronger ; so that the hearers may gradually perceive 
 the force and evidence of the truth ; and then we ought to display it in 
 such lively images and movements as are proper to excite the passions. 
 In order to this we must know their various springs, and the mutual 
 dependance they have one upon another ; which of them we can most 
 easily move, and employ to raise the rest ; and wliich of them in fine, is 
 able to produce the greatest effects; and must therefore be applied 
 to, in the conclusion of our discourse. It is ofttimes proper, at the 
 close, to make a short recapitulation, in which the orator ought to ex- 
 ert alfhis force and skill in giving the audience a full, clear, concise 
 view of the chief topics he has enlarged on. In short, one is not 
 oblio-ed always to follow this method without any variation. There 
 are exceptions and allowances to be made, for different subjects and oc- 
 casions. And even in this order I have proposed, one may find an end- 
 less variety. But now you may easily see, that this method, (which is 
 chiefly taken from Tully,) cannot be observed in a discourse that is 
 divided into three parts, nor can it be followed in each particular divi- 
 sion. We ought therefore to choose some method, Sir, but such 
 a method as is not discovered, and promised in the beginning of our 
 
 * Sed hEEC adjuvanl in oratort, lenilas vocis. vultiis, pudoris siynificatio, 
 verborum comitas ; si quid persequare acriiis, ut invitus, c-t coactus lacere vi- 
 deare. Facilitatis, liberalitatis, mausin tudiiiis, pietalis, grati auimi, non appe- 
 tentis, non avidi signa proferri peiutile est— taut u in a.iteai (fficitur sitisii quo- 
 dam ac ratione dicendi, ut quasi mores oiatoris effingat oratio. Cic. de Oral. 
 
DIALOGUES CONCERNING ELOQUENCE. %i, 
 
 discourse. Cicero tells us, that the best method is generally to con- 
 ceal the order we follow, till we lead the hearer to it without his being 
 aware of it before. I remember he says in express terms, that we 
 ought to conceal even the number of our arguments; so that one shall 
 not be able to count them, though they be very distinct in themselves; 
 and that we ought not plainly to point out the division of a discourse. 
 But such is the undistinguishing taste of these latter ages, that an au- 
 dience cannot perceive any order, unless the speaker distinctly ex- 
 plain it in the beginning; and even intimate to them his gradual ad- 
 vances from the first to the second, and following general heads or 
 subdivisions of his discourse, 
 
 C. But do not divisions help to support the attention, and ease the 
 memory of the hearers ? It is for their better instruction that the 
 speaker divides his discourse. 
 
 A. A division chiefly relieves the speaker's memory. And even 
 this effect might be much better obtained by his follow ing a natural ' 
 order, without any express division; for the true connexion of things 
 best directs the mind. Our common divisions are of use to those on- 
 ly, who have studied, and been trained up to this method in the 
 schools. And if the common people retain the division better than 
 the rest of the sermon ; it is only because they hear it often repeated : 
 but, generally speaking, they best remember practical points, and such 
 things as strike their senses and imagination. 
 
 B. The order you propose may be proper enough for some sub- 
 jects : but it cannot be fit for all ; for, we have not always facts to lay 
 down. 
 
 A. When we have none we must do without them : but there are 
 very few subjects into which they might not be aptly introduced. 
 One of Plato's chief beauties is, that in the beginning of his moral 
 pieces, he usually gives us some fragment of history, or some tradition 
 that serves as the foundation of his discourse. This method would far 
 more become those, who preach religion ; which is entirely founded 
 upon tradition, history, and the most ancient records. Indeed, most 
 preachers argue but weakly ; and do not instruct people sufficiently, 
 because they do not trace back things to these sources. 
 
 JB. We have already given you too much trouble, Sir, and I am 
 almost ashamed to detain you longer ; but I wish heartily you would 
 allow me to ask you a few more questions concerning the rules of pub- 
 lic discourse. 
 
 A. With all my heart ; I am not yet weary ; you may dispose as 
 you please, of the little time I have left. 
 
72 DIALOGUES CONCERNING ELOQUENCE. 
 
 B. Well then, you would have all false and trifling ornaments en* 
 tirely banished from discourse. Now, though you touched upon this 
 point before, pray show me by some sensible examples, how to distin- 
 guish such false beauties from those .that are solid and natural.* 
 
 A. Do you love quavering notes in musici Are you not better 
 pleased with those brisk, significant notes that describe things, and 
 express the passions ? 
 
 B. Yes, certainly ; for quavers are of no use ; they only amuse 
 the ear, and do not affect the mind. Our music was once full of 
 them, and was therefore very weak and confused : but now we begin 
 to refine our taste, and to come nearer the music of the ancients ; 
 which is a kind of passionate declamation that acts powerfully upon 
 the soul. 
 
 A. I knew that music, of which you are so good a judge, would 
 serve to make you understand what concerns eloquence. There ought 
 to be a kind of eloquence in music itself; and in both these arts, we 
 ought to reject all false and trilling beauties. Do you not perceive 
 now that by a trilling discourse I mean the humming jingle of lan- 
 guid, uniform periods; a chiming of words that returns perpetually 
 like the burden of a song? This is the false eloquence that resem- 
 bles bad music. 
 
 B. I wish. Sir, you could make it a little plainer still. 
 
 A. The reading of good and bad orators will more effectually form 
 your taste, on this point, than all the rules in the world. However, it 
 were easy to satisfy you by some pertinent examples. I will not men- 
 tion any modern ones ; though we abound in false ornaments. That, 
 I may not offend any person, let us return to Isocrates, who is the 
 standard of those nice and florid harangues that are now in vogue. 
 Did you ever read his famous panegyric on Helen 1 
 
 B. Yes ; I have read it some time ago. 
 
 A. How did you like it ? 
 
 B. Extremely well. I thought I never saw so much wit, elegance, 
 sweetness, invention, and delicacy in any composure. 1 own to you 
 
 * False eloquence, like the prismatic glass, 
 Its gandy colours spreads on every place ; 
 The face of nature we no more surrey. 
 All glares alike, without distinction gay. 
 But true expression, like the unchanging sun, 
 Clears and improves whate'er if shines upon, 
 It gilds all objects, but it alters none. 
 Expression is the dress of thought, and still 
 Appears more decent, as more suitable. 
 
 Popt's Essay on Criticism, 
 
DIALOGUES CONCERNING ELOQUENCE. 73 
 
 that Homer himself (whom I read afterwards,) did not seem to have 
 so much spirit as he. But now that you have shown me what ought 
 to be the true aim of poets and orators, I see plainly that Homer, who 
 concealed his art, vastly surpasses Isocrates, who took so much pains 
 to display his skill. But I was once charmed with that orator, and 
 
 should have been so still, if you had not undecieved me. Mr. 
 
 is the Isocrates of our days : and I percieve that by showing the de- 
 fects of that ancient orator, you condemn all those who imitate his 
 florid, effeminate rhetoric. 
 
 A. I am now speaking of Isocrates only : in the beginning of his i 
 encomium he magnifies the love that Theseus had for Helen, and fan- 
 cied that he should give a lofty idea of her, by describing the heroic 
 qualities of that great man who fell in love with her: as if Theseus 
 (whom the ancients always represent as weak and inconstant in hia 
 amours,) could not have been smitten with a woman of a moderate 
 beauty. Then he conies to the judgement that Paris formed of her. 
 He says that a dispute having arisen among the goddesses concerning 
 their beauty ; they agreed to make Paris judge of it : upon which oc- 
 casion Juno proffered him the empire of Asia : Minerva assured him 
 of constant victory in battles : and Venus tempted him with the beau- 
 tiful Helen. Now seeing Paris, when he was to determine this mat- 
 ter, could not behold the faces of those goddesses, because of their 
 dazzling splendor, he could only judge of the worth of the three 
 things that they offered ; and upon the comparison he preferred Hel- 
 en to empire, and to victory. Then the orator praises the judgement 
 of Paris, in whose determination the goddesses themselves acquiesced ; 
 and adds these remarkable words :* " I wonder that any one should 
 think Paris indiscreet in choosing to live with her, for whom many 
 demigods would have been willing to die." 
 
 C. This puts me in mind of our preachers, who are so full of an- 
 titheses and turns of wit. There are a great many such orators as 
 Isocrates. 
 
 A. He is their master ! all the rest of his panegyric is of the same 
 strain.t It is founded on the long war of Troy ; the calamities that 
 the Greeks suffered for the rape of Helen, and the praise of beauty, 
 which has so much power over men. There is nothing in the whole 
 
 * 0aviuatui d^ si rig oiiTai y.axwi; (it^ov?.eva&at Tor |itET« rauTj;? t»|r i^oiJ,tvov, f/s 
 svtxa Tio).Xoi Tujv i^iii&sMv ano^vtiaxetv td-eHrjOav. Isocr. Hel. Laud. 
 
 t His very next words are these, TZoi? S" ovx av in; avorjrog ei rag ^lag ei- 
 
 io)g ntQi xaXXovg ipiXovcixovaag, ai;To; xijt?.iovg xaTtifQovijas, xai fitj ravTtiv trofciat 
 ti«ytffT»;v (ivoci tuv dwQwv, nsQi i^g xaxsivag giaqa iiaXiara o/tovdullovaccg ; Ibid. 
 
 10 
 
74 DIALOGUES CONCERNING ELOQUENCE. 
 
 discourse solidly proved ; nor the least point of moral instruction. He 
 judges of the worth of things only according to men's extravagant 
 passions. And as his proofs are weak, so his style is flourished and 
 finical. I quoted this passage, profane as it is, because it is a very fa- 
 mous one ; and because this affected manner is very much in fashion. 
 The more grave discourses of Isocrates are composed in the same 
 spruce, effeminate way ; and are full of such false beauties as that I 
 have now mentioned. 
 
 C. I find you like none of those witty turns, which have nothing 
 in them that is either solid, natural, or afTecting : and tend neither to 
 convince, nor paint, nor persuade. The example you have brought 
 from Isocrates, though it be upon a trifling subject, is yet very perti- 
 nent ; for all such tinsel wit must appear still more ridiculous when 
 it is applied to grave and serious matters.* 
 
 A. But, Sir, as to Isocrates, do not you think I had reason to cen- 
 sure him as freely as TuUy assures us Aristotle did ? 
 
 B. What says Tully ? 
 
 A. That Aristotle,t perceiving Isocrates had perverted eloquence 
 from its proper use, to amusement and ostentation, and thereby 
 drawn to himself the most considerable disciples, applied to him a 
 verse of Philoctetes, to show how much he was ashamed of being si- 
 lent, while that vain declaimer carried all before him. But I have 
 done now ; it is time for me to be going. 
 
 B. We cannot part with you so soon, Sir ; will you then allow of 
 no antitheses ? 
 
 * A loose and indiscriminate manner of applying; the promises and threaten- 
 ing;s of the o-ospel, is ill judged and pernicious ; it is not possible to conceive a 
 more efTectual method of depriving the sword of the spirit of its edge, than 
 adopting that lax generality of representation, which leaves its hearer nothing 
 to apply, presents no incentive to self examination, and besides its utter ineffi- 
 ciency, disgusts by the ignorance of human nature, or the disregard to its best 
 interests, it infallibly betrays. Without descending to such a minute specifl- 
 cation of circumstances, as shall make our addresses personal, they ought un- 
 questionably to be characteristic, that the conscience of the audience may feel 
 the hand of the preacher searching it, and every individual know where to 
 class himself. 7'he preacher who aims at doing good, will endeavour, above 
 all things, to insulate his hearers, to place each of them apart, and render it 
 impossible for him to escape by losing himself in the crowd. At the day of 
 judgement, the attention excited by the surrounding scene, the strange aspect 
 of nature, the dissolution of the elements, and the last trump, will have no oth- 
 er effect than to cause the reflections of the sinner to return with a more over- 
 whelming tide on his own character, his sentence, his unchanging destiny ; 
 and, amid the innumerable millions who surround him, he will mourn apart. 
 It is thus the christian minister should endeavour to prepare the tribunal of 
 conscience, and turn the eyes of every one of his hearers on himself. 
 
 Hall on the discouragements and supports of the christian ministry. 
 
 t Lib. iii. i 35. 
 
DIALOGUES CONCERNING ELOQUENCE. 76 
 
 A. Yes; when the things we speak of are naturally opposite one 
 to another, it may be proper enough to show their opposition. Such 
 antitheses are just and have a solid beauty, and a right application of 
 them is often the most easy and concise manner of explaining things. 
 But it is extremely childish to use artificial turns and windings to 
 make words clash and play one against another. At first, this may 
 happen to dazzle those, who have no taste ; but they soon grow wea- 
 ry of such a silly affectation. Did you ever observe the Gothic archi- 
 tecture of our old churches? 
 
 B. Yes ; it is very common. 
 
 A. Did you take notice of the roses, holes, unconnected orna- - 
 ments, and disjointed little knacks that these Gothic buildings are full ''f 
 of 1 These odd conceits are just such beauties in architecture as forced { 
 antitheses and quibbles are in eloquence. The Grecian architecture 
 
 is far more simple, and admits of none but natural, solid, and majes- 
 tic ornaments; we see nothing in it but what is great, proportioned, 
 and well placed. But the Gothic kind was invented by the Arabi- 
 ans ; who being a people of a quick, sprightly fancy, and having no 
 rule nor culture, could scarce avoid falling into these whimsical nice- 
 ties. And this vivacity corrupted their taste in all other things. For, 
 they used sophisms in their logic ; they loved little knacks in archi- 
 tecture ; and invented witticisms in poetry and eloquence. All these 
 are of the same kind. 
 
 B. This is curious, indeed. You think then that a sermon, full 
 of forced antitheses, and such kind of ornaments, is like a church 
 built in the Gothic way. 
 
 A. Yes ; I think the comparison is just. 
 
 B. Let me ask you but one question more, and then you shall go. 
 
 A. What is it? 
 
 B. It seems very difficult to give a particular account of facts, in 
 a noble style ; and yet we ought to do so, if we talk solidly as you re- 
 quire. Pray, what is the proper style for expatiating, in such cases ? 
 
 A. We are so much afraid of a low strain, that our expressions 
 are usually dry, lifeless, and indeterminate. They who praise a saint, | 
 pitch on the most magnificent phrases. They tell us he was an ad- 
 mirable person ; that his virtues were celestial ; that he was rather an 
 angel, than a man. And thus the whole encomium is a mere decla- 
 mation, without any proof; and without drawing a just character. On 
 the contrary, the ancient Greeks made little use of these general 
 terms, which prove nothing : but they insisted much on facts, and 
 the particulars of a character. For instance, Xenophon does not 
 
76 DIALOGUES CONCERNING ELOQUENCE. 
 
 once say in all his Cyropaedia, that Cyrus was an admirable man : but 
 throughout the work he makes us really admire him. Thus is it, 
 that we ought to praise holy persons, by entering into the particular 
 detail of their sentiments and actions. But there prevails an affected 
 politeness among the pedantic and conceited part of all ranks and 
 professions, who value themselves upon their wit or learning. They 
 never venture to use any expression, but what they reckon fine and 
 uncommon. They talk always in a high strain ;* and would think 
 it beneath them to call things by their proper names. Now in true 
 eloquence almost every thing may be introduced. The perfection of 
 poetry itself, (which is the loftiest kind of composure) depends on a 
 full and lively description of things in all their circumstances. When 
 Virgil represents the Trojan fleet leaving the African shore, or arriv- 
 ing on the coast of Italy, you see every proper circumstance exactly 
 described. But we must own that the Greeks entered still further 
 into the particular detail of things ; and followed nature more closely 
 in representing the smallest circumstances. For which reason, many 
 people would be apt (if they dared) to reckon Homer too plain 
 and simple in his narrations. In this ancient, beautiful simplicity, 
 (which few are able to relish,) this poet very much resembles the 
 holy scripture : but in many places the sacred writings surpass his, 
 as much as he excels all the other ancients, in a natural and lively 
 representation of things. 
 
 B. In relating facts, then, ought we to describe every individual 
 circumstance that belongs to them ? 
 
 A. No : we should represent nothing to the hearers but what de- 
 serves their attention ; and helps to give a clear and just idea of 
 the things we describe ; so that it requires great judgement to make 
 a right choice of circumstances.f But we must not be afraid of men- 
 tioning such as can be any way serviceable ; for it is a false politeness 
 that leads us to suppress some useful things, because we do not think 
 them capable of any ornament. Besides, Homer has shown us by his 
 example that we might give a proper grace and embellishment to ev- 
 ery subject-! 
 
 * Prima est eloquentiae virtus perspicuitas ; et quo quisque ing;enio minus 
 valet, hoc se mag^is attollere et dilalare conatur ; ut statura breves indigitos 
 eriguntur ; et plura infirmi minantur. Nam tumidos, et corruptos, et tinnu- 
 los, et quocumque alio cacozeliae genere peccantes, certum babeo, non virium, 
 sed infirmitalis vitio laborare ; ut corpora dod robore, sed valetudine, inflan- 
 tur. ^uinl. lib, ii. c. 3. 
 
 t See Longinus, { x. 
 
 \ First fol ow nature, and your judg;ement frame 
 By her just standard, which is still the same ; 
 
DIALOGUES CONCERNING ELOQUENCE. 77 
 
 B. Seeing you condemn the florid, swelling style ; what kind do 
 you reckon fittest for public use ? 
 
 A. There ought to be a variety of style in every discourse. We 
 should rise in our expression when we speak of lofty subjects ; and be 
 familiar, in common ones, without being coarse, or grovelling.* In 
 most cases, an easy simplicity and exactness is sufficient ; though 
 some things require vehemence, and sublimity. If a painter should 
 -draw nothing but magnificent palaces, he could not follow truth ; but 
 must paint his own fancies ; and by that means soon cloy us. He 
 ought to copy nature in its agreeable varieties ; and after drawing a 
 stately city, it might be proper to represent a desert, and the huts of 
 shepherds. Most of those, who aim at making fine harangues, injudi- 
 ciously labour to clothe all their thoughts in a pompous, gaudy dress ;t 
 and they fancy that they have succeeded happily, when they express 
 some general remarks in a florid, lofty style. Their only care is to 
 fill their discourse with abundance of ornaments, to please the vitiated 
 taste of their audience ; like ignorant cooks, who know not how to 
 season dishes, in a proper, natural way ; but fancy they must give 
 them an exquisite relish by mixing excessive quantities of the most 
 
 Unerring' nature, still divinely brig^ht, 
 
 One clear, unchanged, and universal light; 
 
 Life, force, and beauty must to all impart, 
 
 At once the source, and end, and test of art. 
 
 Art from that fund each just supply provides, 
 
 Works without show ; and without pomp presides. 
 
 Those rules of old discover^, not devised, 
 
 Are nature still, but nature methodiz'd ; 
 
 Nature, like monarchy, Is but restraiuM 
 
 By the same laws which first herself ordained. 
 
 Papers Essay on Criticism. 
 
 * EdTiv wq' iSivmaitog tviOTt rov y.on^ov naqctnoXv cfKpaviOTixwreQov tTTiyivw- 
 axcrai yan avro&iv tx rov y.oivov (itoV to Ss Ovvij&tg tjSrj 7TiOTOTtQor——TavTa yuQ 
 tyyv? TTUQa^vci Tijr iSiviTtjV, a?.?.' ovx iSiwrtvii rmaii^iaxrixw. Longinus, k xxxi. 
 
 " Affectation of every sort is odious, and more especially an affectation that 
 betrays a minister into expressions fit only for the mouths of the illiterate. 
 Truth, indeed, needs no ornament, neither does a beautiful person ; but to 
 clothe it therefore in rags, when a decent habit is at hand, would be estec^m- 
 ed preposterous and absurd. The best proportioned figure may be made offen- 
 sive by beggary and filth ; and even truths, which came down from Heaven, 
 though they cannot forego their nature, may be disguised and disgraced by un- 
 suitable language. He that epeaks to be understood by a congregation of rus- 
 tics, and yet in terms that would not offend academic ears, has found the hap- 
 py medium. This is certainly practicable to men of taste andjudgement, and 
 the practice of a few proves it." Cowper. 
 
 + Namque illud genus ostentationi compositum, solum petit audientium vo- 
 luptatem ; ideoque omnes dicendi artes aperit, ornatumque orationis exponit 
 — mala affectatio, per omne dicendi genus peccat. Nam et tumida, et exilia, 
 ct praedulcia, et abundantia, et arcessita, et exultantia sub idem nomen cadiint. 
 Denique xaxotrikor vocatur, quicquid est ultra virtutem ; quoties ingenium ju- 
 dicio caret, et specie boni falletur ; omnium in eloquentia vitiorum pessimum, 
 nam csetera cum viteatur, hoc petitqr. Quint, lib. viii, c. 3. 
 
78 DIALOGUES CONCERNING ELOQUENCE. 
 
 seasoning things. But the style of a true orator has nothing in it that 
 is swelling or ostentatious ; he always adapts it to the subjects he treats 
 of, and the persons he instructs ; and manages it so judiciously that 
 he never aims at being sublime and lofty, but when he ought to be so.* 
 
 B. What you said concerning the language of scripture, makes 
 me wish earnestly that you would show us the beauty of it. May we 
 not see you some time to-morrow ? 
 
 A. I shall hardly have time to-morrow : but I will endeavour to 
 wait on you this evening. And since you seem so desirous of it, we 
 will talk of the word of God ; for hitherto we have only spoken of 
 the language of men. 
 
 C. Farewell, Sir, I beg of you to be punctual ; otherwise we must 
 come and find you out. 
 
 * The style most fit for the pulpit is thus defined by Dr. Fordyce. " I 
 "Would call it, in a few words, simple, yet great ; adorned, 3'et chaste ; animated 
 and strong^, at the same time easy, and somewhat diffuse ; and, in fine, numer- 
 ous and flowino;, without running into the poetical, or swelling into bombast." 
 
 Eloquenct of the pulpit. 
 
 1 have been curious enough to take a list of several hundred words in a 
 sermon of a new beginner, which not one of his hearers among a hundred could 
 possibly understand ; neither can I easily call to mind any clergyman of my 
 own acquaintance, who is wholly exempt from this error, although many of them 
 agree with me in the dislike of the thing. But 1 am apt to put myself in the 
 place of the vulgar, and think many words difficult or obscure, which the 
 preacher will not allow to be so, because those words are obvious to scholars. 
 I b-Iieve the method observed by the famous Lord Falkland, in some of his 
 writings, would not be an ill one lor young divines ; I was assured by an old 
 person of quality, who knew him well, that when he doubted whether a word 
 was perfectly intelligble or not, he used to consult one of his lady's chamber- 
 maids, (not the waiting woman, because it was possible she might be convers- 
 ant in romances.) and by her judgement was guided whether to receive or re- 
 ject it. And if that great person thought such a caution necessary in treatises 
 offered to the learned world, it will be sure at least as proper in sermons, where 
 the meanest hearer is supposed to be concerned, and where very often a lady's 
 chambermaid may be allowed to equal half the congregation, both as to quality 
 and understanding. But I know not how it comes to pass, that professors in most 
 arts and sciences are generally the worst qualified to explain their meanings 
 to those who are not of their tribe ; a common farmer shall make you under- 
 stand in three words, that his foot is out of joint, or his collar-bone broken ; 
 wherein a surgeon, after a hundred terms of art, if you are not a scholar, shall 
 leave you to seek. It is frequently the same case in law, physic, and even 
 many of the meaner arts, Swiffs Letter to a Young Clergyman. 
 
 A man of merit and breeding you may disguise, by putting him in the ap- 
 parel 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 discourse. Take 
 care at least, that in neither, there be any thing to make an unfavourable im- 
 pression, which may preclude all further inquiry and regard. It was extremely 
 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 wri- 
 ter on religion to attend to such little matters as grammatical correctness ; 
 answered, " By all means. It is much better to write so as to make a critic 
 turn Christian, than so as to make a Christian turn critic." 
 
 Campbell on Pulpit Eloquence. 
 
THIRD DIALOGUE. 
 
 C. I began to fear, Sir, that you would not come : and was very 
 near going to seek for you at Mr. . 
 
 A. I was detained by a perplexing affair I had upon my hands : 
 but I have got rid of it to my satisfaction. 
 
 B. I am very glad of it ; for we wanted you extremely to finish the 
 subject we were talking of in the morning. 
 
 C. Since I parted with you, Sir, I heard a sermon at , and I 
 
 thought of you. The preacher spoke in a very edifying manner : but 
 I question whether the common people understood him or not. 
 
 A. It happens but too often (as I heard an ingenious lady observe,) 
 that our preachers speak Latin in English. The most essential qual- 
 ity of a good preacher is to be instructive :* but he must have great 
 abilities and experience to make him so.t On the one hand he must 
 
 * As I take it, the two principal branches of preaching are, first, to tell the 
 people what is their duty, and then to convince them that it is so. The topics 
 for both these, we know, are brought from scripture and reason. Upon the 
 former, I wish it were often practised to instruct the hearers in the limits, ex- 
 tent and compass of every duty ; which requires a good deal of skill and judge- 
 ment ; the other branch is, I think, not so difficult. But what I would offer 
 upon both, is this, that it seems to be in the power of a reasonable clergyman, 
 if he will be at the pains, to make the most ignorant man comprehend what is 
 his duty, and to convince him by arguments drawn to the level of his under- 
 standing, that he ought to perform it. Swift. 
 
 + At the bar, in the senate, on the bench of justice, and in the chair of state, 
 it is admitted that a sound and cultivated understanding is necessary. Shall 
 a weak, honest man then, be deemed adequate to the discharge of duties which 
 made the chiefest of the apostles exclaim, " who is sufficient for these things?" 
 An illiterate physician injures our health; an unskilful advocate sacrifices our 
 money ; a weak general frustrates a campaign. What then ? An incompetent 
 spiritual guide endangers our souls. Talent and science are far, far less ne- 
 cessary to the emperor., than to the preacher. The former may do his business 
 by proxy ; or if not done, still only temporal interests sufi"er. But the preach- 
 er's work is to be done by himself.^ and if done unskilfully, the evil is irrepara- 
 ble and eternal. Next to piety, he needs sound, practical good sense. He needs 
 this, among a thousand reasons, to preserve him from mistaking affectation of 
 originality, for great genius ; rhapsody, for eloquence; and turgid declama- 
 tion, for powerful instruction. To secure the respect of intelligent hearers, he 
 needs a deep and steady judgement, and a thorough knowledge of men. Eras- 
 mus, who has been regarded as a sort of oracle on this subject, says ; "• It is not 
 enough to know what should be spoken, without knowing when, to whom, how, 
 with what words, in what order, with what ornament, with what action," 
 God forbid, that talent or learning should be exalted at the expense of piety. 
 " Let the collected wisdom of Greece and Rome bow before the cross. At the 
 
80 DIALOGUES CONCERNING ELOaUENCE. 
 
 be perfectly acquainted with the force of scripture expressions : oa 
 the other, he must understand the capacity of those to whom he preach- 
 es ; and adapt himself to it. Now this requires a solid knowledge, 
 and great discernment. Preachers speak every day to people of the 
 scripture, the church, the Mosaic law, the gospel ; of sacrifices ; of 
 Moses, and Aaron, and Melchisedec ; of the prophets and apostles; 
 but there is not sufficient care taken to instruct the people in the true 
 meaning of these things, and in the characters of those holy persons. 
 / One might follow some preachers twenty years, without getting suffi- 
 cient knowledge of religion. 
 
 B. Do you think that people are really ignorant of those things 
 you mentioned. 
 
 C. For my part I believe they are ; and that few or none under- 
 stand them enough to receive any benefit from sermons. 
 
 B. That may be true of the lowest rank of people. 
 
 C. Well ; ought not they to be instructed as well as others ? Do 
 not they make up the bulk of mankind ? 
 
 A. The truth is, persons of rank and fashion have but little more 
 knowledge of religion than the common people. There are always 
 
 / three fourth parts of an ordinary audience, who do not know those 
 j first principles of religion, in which the preacher supposes every one 
 V to be fully instructed. 
 
 B. Would you then have him explain the catechism in his sermons 
 to a polite congregation ? 
 
 A. I grant there is a due regard to be had to an audience ; and 
 discretion to be used in adapting a discourse to their capacity. But 
 still, without giving the least offence, a preacher might remind the most 
 discerning hearers of those passages of the sacred history, which ex- 
 plain the origin and institution of holy things. This way of having 
 recourse to the first foundations of religion, would be so far from seem- 
 ing low, that it would give most discourses that force and beauty 
 which they generally want. This is particularly true with regard to 
 the mysteries of religion ; for the hearers can never be instructed, nor 
 persuaded, if you do not trace things back to their source. For ex- 
 ample, how can you make them understand what the church says, af- 
 
 altar of God we would kindle the torch of science ; and when kindled let it be 
 quenched without scruple, if it does not, like the star of Bethlehem, conduct 
 to the Saviour." But surely, he will be most likely to be an able instrucler, 
 who is himself wise and well instructed. With a good understanding;, replen- 
 ished by extensive reading', he can make his knowledge of languages, of orien- 
 tal antiquities and usages, philosophy, logic, histoiy, criticism and eloquence, 
 all tributary to the grand purpose of explaining and enforcing the sacred truthi 
 of the bible. Editor. 
 
DIALOGUES CONCERNING ELOQUENCE. 81 
 
 ter St. Paul,* that Jesus Christ is our Passover, if you do not explain 
 to them the Jewish Passover, which was appointed to be a perpetual 
 memorial of their deliverance from Egypt, and to typify a more impor- 
 tant redemption that was reserved for the Messiah. It is for this rea- 
 son, I said that almost every thing in religion is historical. And if 
 preachers would have a full knowledge of this truth, they must be ve- 
 ry conversant in the scripture. 
 
 B. You must excuse my interrupting you on this subject : Sir, 
 you told us in the morning, that the scriptures are eloquent ; and I 
 was glad to hear you say so. Let me intreat you to show us how we 
 may discern the beauties of scripture ; and in what its eloquence con- 
 sists. The Latin Bible seems to me most vulgar and inaccurate. I 
 see no delicacy in it. What is it then that you so much admire ? 
 
 A. The Latin is only a literal version, in which, out of respect to 
 the original, there are many Greek and Hebrew phrases retained. 
 Do you despise Homer because he has been sorrily translated into 
 French ] 
 
 B. But the Greek itself (which is the original language of the New 
 Testament) appears to me very coarse and unpolite. 
 
 A. The apostles were not acquainted with the genuine Greek, but 
 used that corrupted kind which prevailed among the Hellenistical 
 Jews. For this reason St. Paul says ;t ' I am rude in speech, but not 
 in knowledge.' It is very obvious that the apostle here only meant he 
 was not a master of the Greek tongue ; though he solidly explained 
 the doctrine of the holy scripture. 
 
 C. Had not the apostles the gift of speaking unknown tongues ? 
 
 A. Undoubtedly; and they even conveyed that gift to great num- 
 bers of their illiterate converts. But as for the languages that the 
 apostles had learnt in a natural way, we have reason to believe that 
 the Spirit of God permitted them to speak as they did before. St. 
 Paul, who was a citizen of Tarsus, in Cilicia, naturally spake the cor- 
 rupted Greek used among the Jews there ; and we find that this is 
 the language he wrote in. St. Luke seems to have understood Greek 
 a little better. 
 
 C. But I always thought that in the passage you mentioned, 
 St. Paul gave up all pretences to oratory ; and regarded nothing but 
 the simplicity of the evangelical doctrnie. Nay, I have heard sev- 
 eral persons of worth and good judgement affirm, that the holy scrip- 
 ture is not eloquent. St. Jerome was punished for being disgusted 
 
 * 1 Cor. V. 7. i 2 Cor. xi. 16. 
 
 11 
 
82 DIALOGUES CONCERNING ELOQUENCE. 
 
 at the simplicity of scripture, and liking Tully better. St. Austia 
 (in his confessions) seems to have fallen into the same fault. Did 
 not God intend to try our faith by the obscurity, and even by the low- 
 ness of the scripture style, as well as by the poverty of our Redeem- 
 er ? 
 
 A. You seem, Sir, to carry this point too far. Whether do you 
 choose to believe St. Jerome, when he was punished for having follow- 
 ed his youthful studies too closely in his retreat ; or when he had 
 made the greatest progress both in sacred and profane learning ; and, 
 in an epistle to Paulinus, invited him to study the scripture ; assuring 
 him that he would find more charms in the prophets than he had dis- 
 covered in the heathen poets ? Or, was St. Austin's judgement bet- 
 ter in his youth, when the seeming meanness of the sacred style dis- 
 gusted him ; than when he composed his books of the Christian Doc- 
 trine ? There he often says, that St. Paul was powerfully persuasive ; 
 and that the torrent of his eloquence must be perceived by the most 
 unattentive reader. He adds, that in the apostle, wisdom did not 
 seek after the beauty of language ; but that the beauties of language 
 offered themselves, and attended his wisdom. He quotes many lofty 
 passages of his epistles ; wherein he shows all the art and address of 
 the heathen orators far outdone. St. Austin excepts only two things 
 in this comparison : he says, that these orators studied the ornaments 
 of eloquence ; but that the beauties of oratory naturally followed St. 
 Paul, and others of the sacred writers. And then he owns that he 
 did not sufficiently understand the delicacies of the Greek tongue, to 
 be a competent judge, whether there be the same numbers and ca- 
 dence of periods in the sacred text, that we meet with in profane au- 
 thors. I forgot to tell you that he quotes that passage of the prophet 
 Amos which begjins thus : ' Wo to them that are at ease in Zion, and 
 trust in the mountain of Samaria :'* and assures us that in this place 
 the prophet has surpassed every thing that is sublime in the heatheni 
 orators. 
 
 C But how do you understand these words of St. Paul :t " My 
 speech and my preaching was not with the enticing (persuasive) words 
 of man's wisdom ?" Does he not tell the Corinthians that he came not 
 to preach Christ to them, with the sublimity of discourse and of wis- 
 dom ; that he " knew nothing among them but Jesus, and him cruci- 
 fied :" that his preaching was founded, not upon the persuasive lan- 
 guage of human wisdom and learning, but upon the sensible effects of 
 the Spirit and the power of God ; to the end (as he adds) " that their 
 
 * Ch. vi. t 1 Cor. xi. 4. 
 
DIALOGUES CONCERNING ELOQUENCE. 83l 
 
 fiiith should not depend upon the wisdom of men, but on the power of 
 God ?" What is the meaning of these words, Sir? What stronger 
 expressions could the apostle use to condemn this art of persuasion 
 that you would establish 1 For my part, I freely own that at first I 
 was glad when you censured all those affected ornaments of discourse 
 that vain declaimers are so fond of: but the sequel of your scheme 
 does not answer the pious beginning of it. I find that you would still 
 make preaching a human art, and banish apostolical simplicity from 
 the pulpit. 
 
 A. Though you judge very unfavourably of ray esteem for elo- 
 quence, I am not dissatisfied at the zeal with which you censure it. 
 However, Sir, let us endeavour to understand one another aright. 
 There are several worthy persons who judge, with you, that eloquent 
 preaching is repugnant to the simplicity of the gospel. But when we 
 have mutually explained our sentiments, perhaps they may be found 
 to agree. What then do you mean by simplicity 1 And what do you 
 call eloquence ? 
 
 C. By simplicity, I mean a discourse without any artifice or mag- 
 nificence. By eloquence, I mean a discourse full of art and orna- 
 ments. 
 
 A. When you require an artless, simple discourse, would you 
 have it without order, and connexion ; without solid and convincing 
 proofs ; and without a proper method for instructing the ignorant ? 
 Would you have a preacher say nothing that is pathetic, and never en- 
 deavour to affect the heart ? 
 
 C. Far from it ; I would have a discourse that both instructs and 
 moves people. 
 
 A. That would make it eloquent ; for we have seen before, that 
 eloquence is the art of instructing and persuading men, by moving 
 their passions. 
 
 C. I grant that preachers ought to convince and affect their hear- 
 ers ; but I would have them to do it without art, by an apostolical 
 simplicity. 
 
 A. The more artless and natural such a convincing, persuasive 
 eloquence is, it must be the more powerful. But let us inquire wheth- 
 the art of persuasion be inconsistent with the simplicity of the gospel. 
 "What mean you by art 1 
 
 C. I mean a system of rules that men have invented, and usually 
 observe in their discourses, to make them more beautiful, elegant, and 
 pleasing. 
 
 A. If by art you only mean this invention to render a discourse 
 
84 DIALOGUES CONCERNING ELOQUENCE. 
 
 more handsome and polished in order to please people ; I will not 
 dispute with you about words ; but will readily acknowledge that this 
 art ought not to be admitted into sermons ; for, (as we agreed be- 
 fore,) this vanity is unworthy of eloquence, and far more unbecoming 
 the sacred function. This is the very point about which I reasoned 
 so much with Mr. B. But if by art and eloquence, you mean what 
 the most judicious writers among the ancients understood, we must 
 then set a just value upon eloquence. 
 
 C. What did they understand by it ? 
 
 A. According to them the art of eloquence comprehends those 
 means, that wise reflection and experience have discovered, to render 
 a discourse proper to persuade men of the truth ; and to engage them 
 to love and obey it. And this is what you think every preacher should 
 be able to do. For did you not say that you approved of order, 
 and a right manner of instruction ; solidity of reasoning, and pathetic 
 movements ; I mean such as can touch and affect people's hearts 1 
 Now this is what I call eloquence ; you may give it what name you 
 please. 
 
 C Now I comprehend your notion of eloquence ; and I cannot 
 but acknowledge that such a manly, grave, serious manner of persua- 
 sion would much become the pulpit ; and that it seems even necessa- 
 ry to instruct people with success. But how do you understand those 
 words of St. Paul that I quoted before 1 Do they not expressly con- 
 demn eloquence? 
 
 A. In order to explain the apostle's words, let me ask you a few 
 questions. 
 
 C. As many as you please. Sir. 
 
 A. Is it not true that the apostle argues with wonderful strength 
 in his epistles ? Does he not reason finely against the heathen phi- 
 losophers, and the Jews, in his epistle to the Romans ? Is there not 
 great force in what he says concerning the inability of the Mosaic law 
 to justify men ? 
 
 C. Certainly. 
 
 A. Is there not a chain of solid reasoning in his epistle to the He- 
 brews, about the insufficiency of the ancient sacrifices ; the rest that 
 David promised to the children of God, besides that which the Israel- 
 ites enjoyed in Palestine after Joshua's days; concerning the order of 
 Aaron, and that of Melchisedec ; and the spiritual and eternal cove- 
 nant that behoved to succeed the carnal and earthly one, which was 
 established by the mediation of Moses, for a time only ? Are not the 
 
DIALOGUES CONCERNING ELOQUENCE. 85 
 
 apostle's arguments on these several subjects very strong and conclu- 
 sive ?* 
 
 C. I think they are. 
 
 A. When St. Paul, therefore, disclaimed the use of " the persua- 
 sive words of man's wisdom," he did not mean to condemn true wis- 
 dom, and the force of reasoning. 
 
 C. That appears plainly from his own example. 
 
 A. Why then do you think that he meant to condemn solid elo- 
 quence, any more than true wisdom 1 
 
 C. Because he expressly rejects eloquence in that passage, which 
 I desired you to explain. 
 
 A. But doth he not likewise disclaim wisdom ? The place seems 
 to be more express against wisdom, and human reasoning, than against 
 eloquence. And yet he himself reasoned frequently ; and was very 
 eloquent. You grant that he argued well ; and St. Austin assures 
 you that the apostle was an orator. 
 
 C. You plainly point out the difficulty ; but you do not answer it. 
 Pray, show us how it is to be solved. 
 
 A. St. Paul reasoned much; he persuaded effectually: so that 
 he was really an excellent philosopher and an orator. But as he tells 
 us in the place you quoted ; his preaching was not founded on hu- 
 man reasoning, nor on the art of persuasion. It was a ministry of 
 divine institution, that owed its efficacy to God alone.t The conver- 
 
 * The eloquence of St. Paul, in most of his speeches and argumentations, 
 bears a very great resemblance to that of Demosthenes. Some important point 
 being always uppermost in his view, he often leaves his subject, and flies from 
 it with brave irregularity, and as unexpectedly again returns to his subject, 
 when one would imagine that he had entirely lost sight of it. For instance, in 
 his defence before king Agrippa, v3c/*, Chap, xxvi., when, in order to wipe oflf 
 the aspersions thrown upon him by the Jews, that ht was a turbulent and sedi- 
 tious person^ he sets out with clearing his character, proviiig the integrity of his 
 morals, and his inoffensive, unblameable behaviour, as one who hoped, by 
 those means, to attain that happiness of another life, for which the twelve tribes 
 served God continually in the temple ; on a sudden he drops the continuation of 
 his defence, and cries out, " Why should it be thought a thing incredible with 
 you, that God should raise the dead ?" It might be reasonably expected, that 
 this would be the end of his argument ; but by flying to it, in so quick and un- 
 expected a transition, he catches his audience before they are aware, and 
 strikes dumb his enemies, though they will not be convinced. And this point 
 being once carried, he comes about again as unexpectedly, by, I verily thought 
 &c., and goes on with his detence, till it brings him again to the same point, 
 of the Resurrection, in verse 23. Smith''s Longinus. 
 
 t On the one hand, it deserves attention, that the most eminent and suc- 
 cessful preachers of the gospel in different communities, a Brainerd, a Baxter, 
 and a Schwartz, have been the most conspicuous for a simple depr-ndence up- 
 on spiritual aid ; and, on the other, that no success whatever has attended the 
 ministrations of those by whom this doctrine has been either neglected or de- 
 nied. They have met with such a rebuke of their presumption, in the total 
 
S(i DIALOGUES CONCERNING ELOQUENCE. 
 
 sion of the whole world was, according to the ancient prophecies, to 
 be the great and standing miracle of the Christian religion. This 
 was the kingdom of God that came from heaven ; and was to convert 
 and reduce all the nations of the earth to the worship and service of 
 the true God. Jesus Christ crucified, by his being declared to them, 
 was to draw them all to himself, merely by the power of his cross. 
 The philosophers had reasoned and disputed, without converting ei- 
 ther themselves, or others. The Jews had been intrusted with a law 
 that showed them their miseries, but could not relieve them. All 
 mankind were convinced of the general disorder and corruption that 
 reigned among them. Jesus Christ came with his cross ; that is, he 
 came poor, humble, and suffering for us. To silence our vain, pre- 
 sumptuous reason, he did not argue like the philosophers; but he de- 
 termined with authority. By his miracles, and his grace, he showed 
 that he was above all. That he might contbund ihe false wisdom of 
 men, he sets before them the seeming folly and scandal of his cross ; 
 that is, the example of his profound humiliation. That, which man- 
 kind reckoned iully,* and at whicli they were most offended, was the 
 very thing, that should convert and lead them to God. They want- 
 ed to be cured of their pride, and their excessive love of sensible ob- 
 jects : and to affect them the more, God showed them his Son cruci- 
 fied. The apostles preached him; and walked in his steps. They 
 had not recourse to any human means, neither to philosophy, nor rhet- 
 oric, nor policy, nor wealth, nor authority. God would have the sole glo- 
 ry of his work : and the success of it, to depend entirely on himself: he 
 therefore chose what is weak ; and rejected what is strong; to dis- 
 play his power in the most sensible manner. He brought all out of 
 nothing in the conversion of the world, as well as at the creation of 
 it. That work therefore had this divine character stamped upon it, 
 that it was not founded upon any thing that the world admired, or 
 valued. It would only have weakened and frustrated the wonderful 
 power of the cross (as St. Paul says'!) to ground the preaching of the 
 
 failure of their efforts, that none will contend for the reality of divine interpo- 
 sition, as far as they are concerned ; for when has the arm of the Lord been 
 revealed to those pretended teachers of Cbristiauity, who believe there is no 
 such arm? We must Kave them to labour in a fit Id, respecting which God 
 has commanded the clouds not to rain upon it. As if conscious of this, of late 
 they have turned their efforts into a new channel, and, despairing of the con- 
 version of sinners, have confined themselves to the seduction of the faithful ; 
 in which, it must be confessed, they have acted in a manner perfectly consist- 
 ent with their principles ; the propagation of heresy requiring, at least, no di- 
 vine assistance. 
 
 Hall on the discouragements and supports of the christian ministry. 
 
 * 1 Cor. i. 23, 25. t 1 Cor. i. 17. 
 
DIALOGUES CONCERNING ELOaUENCE. 87 
 
 gospel upon natural means. It was necessary that without human 
 help, the gospel should of itself open people's hearts ; and by that pro- 
 digious efficacy show mankind that it came from God. Thus was hu- 
 man wisdom confounded, and rejected. Now, what must we con- 
 clude from hence ? This only ; that the conversion of the nations, 
 and the establishment of the Christian church, was not owing to the 
 learned reasonings, and persuasive words of man's wisdom. It does 
 not imply that there was no eloquence, nor wisdom in several of those, 
 who first preached the gospel : but only, that they did not depend on 
 this eloquent wisdom ; nor did they study it as a thing that was to 
 give an efficacy to their doctrine. It was founded (as the apostle 
 tells us*) not upon the persuasive discourses of human philosophy; 
 but solely upon the effects of the Spirit, and the power of God ; that 
 is, upon the miracles that struck the eyes and minds of men, and up- 
 on the inward operation of the divine grace. 
 
 C. According to your reasoning, then, they make void the effica- 
 cy of our Saviour's cross, who ground their preaching upon human 
 wisdom and eloquence. 
 
 A. Undoubtedly. The ministry of the word is entirely built up- 
 on faith : and the preachers of it ought to pray and purify their hearts, 
 and expect all their success from heaven. They should arm them- 
 selves with 'the sword of the Spirit, which is the word of God ;' and 
 not depend on their own abilities.! This is the necessary prepara- 
 tion for preaching the gospel. But though the inward fruit and 
 success of it must be ascribed to grace alone, and the efficacy of 
 God's word ; there are yet some things that man is to do on his part. 
 
 C. Hitherto you have talked very solidly : but 1 see plainly you 
 are now returning to your first opinion. 
 
 * Ovy. iv nti&otg ar^^wTtirr;; aotfiag Xoyoig 1 Cor. ii. 4. 
 
 + The preacher peculiarly needs assistance from heaven. He can neither 
 rely on his own talents, nor trust his own heart. He cannot rely on his fel- 
 low-men. Whither then shall he look ? Who shall make him able, or faith- 
 ful, or successful in his work ? Who shall open to him the treasures of divine 
 truth ? Who shall give him access to the hearts of his hearers, and enable 
 him to speak in demonstration of the Spirit, and with power ? Who shall soothe 
 the anxieties that agitate his bosom, cheer his trembling spirit, and guide his 
 footsteps, in seasons of despondence ? Who shall give him that knowledge of 
 his own heart, that controul of his temper and actions, that meekness, fortitude 
 and exemplary holiness, which become his sacred office ? In short, who shall 
 secure him against falling into foul immorality, or fatal apostasy from the truth ? 
 Blessed be God, that a poor worm may ask and receive help from him, in whom 
 is everlasting strength. W'eakness itself may look up with courage, to the 
 throne of grace ; and venture forward in the greatest work, relying on a Sa- 
 viour's all sufficient aid. Yes, blessed be God, that the humble minister, while 
 he feels himself to be less than nothing, may yet say without presumption ; " I 
 ean do all things, through Christ which strengtheneth me." Editor. 
 
88 DIALOGUES CONCERNING ELOQUENCE. 
 
 A. I did not change it. Do not you believe that the work of our 
 salvation depends upon God's grace 1 
 C. Yes ; it is an article of faith. 
 
 A. You own, however, that we ought to use great prudence in 
 choosing a right station and conduct in life ; and in avoiding danger- 
 ous temptations. Now, do we make void the grace of God, and its 
 efficacy, by watching, and prayer, and a prudent circumspection ? 
 Certainly not. We owe all to God ; and yet he obliges us to comply 
 with an external order of human means. The apostles did not study 
 the vain pomp, and trifling ornaments of the heathen orators. They 
 did not fall into the subtile reasonings of the philosophers, who made 
 -all to depend upon those airy speculations in which they lost them- 
 selves. The apostles only preached Jesus Christ with all the force, 
 and magnificent simplicity of the scripture language. It is true they 
 had no need of any preparation for their ministry ; because the Spir- 
 it, who descended upon them in a sensible manner, supplied them 
 with words in preaching the gospel. The difference then betwixt the 
 apostle^;, and their successors in the ministry, is, that these, not being 
 miraculously inspired like the apostles, have need to prepare them- 
 selves, and to fill their minds with the doctrine and spirit of the scrip- 
 ture, to form their discourses. But this preparation should never lead 
 them to preach in a more artless manner than the apostles. Would 
 you not be satisfied if preachers used no more ornaments in their ser- 
 mons than St. Peter, St. Paul, St. James, St. Jude, and St. John did? 
 C. I think I ought to require no more, And I must confess that 
 since (as you say) eloquence consists chiefly in the order, force, and 
 propriety of the words by which men are persuaded and moved ; it 
 does not give me so much offence as it did. I always reckoned elo- 
 quence to be an art that is inconsistent with the simplicity of the gos- 
 pel. 
 
 A. There are two sorts of people that have this notion of it ; the 
 false orators, who are widely mistaken in seeking after eloquence 
 amidst a vain pomp of words ; and some pious persons who have no 
 great depth of knowledge : but though out of humility they avoid that 
 false rhetoric, which consists in a gaudy, ostentatious style ; they yet 
 aim at true eloquence, by striving to persuade, and move their hear- 
 ers. 
 
 C. I now understand your notions exactly well : let us now return 
 to the eloquence of the scripture. 
 
 A. In order to perceive it, nothing is more useful than to have a 
 just taste of the ancient simplicity : and this may best be obtained by 
 
DIALOGUES CONCERNING ELOQUENCE. 89 
 
 reading the most ancient Greek authors.* I say the most ancient ; 
 for those Greeks whom the Romans so justly despised, and called Grse- 
 culi, were then entirely degenerate. As I told you before, you ought 
 to be perfectly acquainted with Homer, Plato, Xenophon, and the oth- 
 er earliest writers. After that, you will be no more surprised at the 
 plamness of the scripture style ; for in them you will find almost the 
 same kind of customs, the same artless narrations, the same images 
 of great things, and the same movements. The difference between -i 
 them upon comparison is much to the honour of the scripture. It sur- I 
 passes them vastly in native simplicity, liveliness, and grandeur. Ho- 
 mer himself never reached the sublimity of Moses' songs; especially 
 the last, which all the Israelitish children were to learn by heart. 
 Never did any ode, either Greek or Latin, come up to the loftiness of 
 the Psalms ; particularly that which begins thus :t " The mighty 
 God, even the Lord hath spoken,' surpasses the utmost stretch of hu- 
 man invention. Neither Homer nor any other poet ever equalled 
 Isaiahj describing the majesty of God, in whose sight the ' nations of 
 the earth are as the small dust ; yea, less than nothing and vanity ;* 
 seeing it is ' He that stretclieth out the heavens like a curtain, and 
 spreadeth them out as a tent to dwell in.' Sometimes this prophet 
 has all the sweetness of an eclogue, in the smiling images he gives us 
 of peace ; and sometimes he soars so high as to leave every thing be- 
 low him. What is there in antiquity that can be compared to the 
 Lamentations of Jeremiah, when he tenderly deplores the miseries of 
 his country? or to the prophecy of Nahum, when he foresees, in spir- 
 it, the proud Nineveh fall under the rage of an invincible army ? We 
 fancy that we see the army, and hear the noise of arms and chariots. 
 Every thing is painted in such a lively manner as strikes the imagi- 
 nation. The prophet far outdoes Homer. Read likewise Daniel de- 
 nouncing to Belshazzar the divine vengeance ready to overwhelm 
 him ; and try if you can find any thing in the most sublime originals 
 of antiquity that can be compared to those passages of sacred writ. 
 As for the rest of scripture, every^ portion of it is uniform and con- 
 sistent ; every part bears the peculiar character that becomes it ; the 
 history, the particular detail of laws, the descriptions, the vehement 
 and pathetic passages, the mysteries, and prophecies, and moral dis- 
 
 * EySny.vvrai S" ijiiv ovtoq 6 avtjQ (^IIJATiiN') ii (tovHoiiti^u ^irj xuroXtyoQeaai, 
 <o; xai akh] ng nanara ttQt^uiva oSug s.ie tu I'tptjXu Ttirit' Tlutu vi r.ixi Ti? «''T>; ; 
 ^ Twv iu/inoa9(i- ^ityaf.wv ai;yyna(iivv xui TtoitjTwv ftifitjOig xt y.ut lifXtuOi:' Kui Tuirov 
 yt, (pi?.rurs, ajiQii f^fU'jittS^u ruv axoixov. Lokgi.\cs, v xii. 
 
 t Psal. 1. 1 — 6. I Isaiah, xl. 9 — 28. See chapters xi. and xxxv. 
 
 Lam. i. 1, 2, 16, 20 ; ii. 1,8, 11, 12, 19, 20, 21 ; iii. 39. Nahum, i. 3, 5, 6 ; 
 
 ii. 1, 3, 4, 8, 9, 10 ; iii. 3, 13, 17, 18. Daniel, chap., v. 15—29. 
 
 12 
 
90 DIALOGUES CONCERNING ELOQUENCE. 
 
 courses ; in all these there appears a natural and beautiful variety.* 
 In short, there is as great a difference between the heathen poets, and 
 the prophets ; as there is between a false enthusiasm, and the true. 
 The sacred writers, being truly inspired, do in a sensible manner ex- 
 press something divine : while the others, striving to soar above them- 
 selves, always show human weakness in their loftiest flights. The 
 second book of Maccabees, the book of Wisdom, especially at the end, 
 and Ecclesiasticus in the beginning, discover the gaudy, swelling style 
 that the degenerate Greeks had spread over the east; where their 
 language was established with their dominion. But it would be in 
 vain to enlarge upon all these particulars ; it is by reading that you 
 must discover the truth of them. 
 
 JS. I long to set about it : we ought to apply ourselves to this 
 kind of study, more than we do, 
 
 C I easily conceive that the Old Testament is written with that 
 magnificence; and those lively images you speak of. But you say 
 nothing of the simplicity of Christ's words. 
 
 A. That simplicity of style is entirely according to the ancient 
 taste. It is agreeable both to Moses and the prophets, whose expres- 
 sions Christ often uses. But though his language be plain and famil- 
 iar, it is however figurative and sublime in many places. I could ea- 
 sily show by particular instances, (if we had the books here to con- 
 
 * Any reader will observe, that there is a poetical air in the predictions of 
 Balaam in the xxiii. chapter o{ JVumbers, and that there is particularly an un- 
 common grandeur in verse 19. 
 
 " God is not a man, that he should lie, neither the son of man, that he 
 should repent. Hath he said, and shall he not do it ? or, hath he spoken, and 
 shall he not make it g^ood ?" 
 
 \^\ hat is the cause of this grandeur will immediately be seen, if the sense 
 be preserved, and the words thrown out of interrogation : 
 
 "(rod is not man, that he should lie, neither the son of man, that he should 
 repent. What he hath said, he will do ; and what he has spoke, he will 
 make good." The difference is so visible, that it is needless to enlarge upon 
 it. 
 
 How artfully does St. Paul, in .^cts xxvi. transfer his discourse from Feslus 
 to Agrip-pa. In ver. 26, he speaks of him in the third person. " The King 
 (says he) knoweth of these things, before whom I also spc ak freely — ." Then 
 in the following he turns short upon him ; "King Agrippa, believest thou the 
 priiphets ?" and immediately answers his own question, " I know that thou 
 believest" The smoothest eloquence, the most insinuating complaisance, 
 could never have made such impression on Agrippa, as this unexpected and 
 pathetic address. 
 
 To these instances may be added the whole xxxviii. chapter oi Job ; where 
 We behold the Almighty Creator expostulating with his creature, in terms 
 which express at once the majesty and perf-ction of the one, the meanness 
 and frailty of the other. There we see how vastly useful the figure of inter- 
 rogation is, in giving us a lofty idea of the Deity, while every question awes us 
 luto silence, and inspires a sense of our own insutficiency. Smith''s Longiniu-, 
 
DIALOGUES CONCERNING ELOQUENCE. 9i 
 
 suit,) that we have not a preacher of this age, who is so figurative in 
 his most studied sermons, as Jesus Christ was in his must popular i 
 discourses. I do not mean those that St. John relates, where almost 
 every thing is sensibly divine : I speak of his most familiar discour- 
 ses recorded by the other evangelists. The apostles wrote in the 
 same manner ; with this difference ; that Jesus Christ being master 
 of his doctrine, delivers it calmly. He says just what he pleases ; and 
 speaks, with the utmost easiness, of the heavenly kingdom and glo- 
 ry, as of his father's house.* All those exalted things that astonish 
 us, were natural and familiar to him: he is born there; and only 
 tells us what he saw ;t as he himself declares. On the contrary, the 
 apostles| sunk under the weight of the truths that were revealed to 
 them ; they want words, and are not able to express their ideas.§ 
 Hence flow those digressions and obscure passages in St. Paul's 
 writings, and those transpositions of his thoughts, which show his 
 mind was transported with the abundance and greatness of the truths 
 that offered themselves to his attention. All this irregularity of style 
 shows that the Spirit of God forcibly guided the minds of the apos- 
 tles. But notwithstanding these little disorders of their style, every 
 thing in it is noble, lively, and moving. As for St. John's Revela- 
 tion, we find in it the same grandeur and enthusiasm that there is in 
 the prophets. The expressions are ofttimes the same ; and some- 
 times this resemblance of style gives a mutual light to them both. 
 You see therefore that the eloquence of scripture is not confined to 
 the books of the Old Testament ; but is likewise to be found in the 
 New. 
 
 C Supposing the scripture to be eloquent, what will you conclude 
 from it ? 
 
 A. That those who preach it, may, without scruple, imitate, or 
 rather borrow, its eloquence. 
 
 C. We find that preachers do choose those passages they think 
 most beautiful. 
 
 A. But it mangles the scripture thus to show it to Christians only 
 in separate passages. And however great the beauty of such passa- 
 ges may be, it can never be fully perceived, unless one knows the 
 connexion of them : for, every thing in scripture is connected; and 
 
 * John xiv. 2. t Chap. viii. 38. % 2 ^^^- x»- 2, 4, 7. 
 
 i Yet, after all, there is often found in the apostolic manner, a sublimity of 
 sentiment, a pomp of description, a clearness, strength, and brevity of precept, 
 a closeness of appeal, a force and abruptness of interrogation, a simplicity of 
 words, and pathos of address, that are admirable in themselves, and worthy 
 the imitatiou of every preacher. Furdyce^ -Art of Preaching. 
 
92 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 this coherence is the most great and wonderful thing to be seen in 
 the sacred writings. For want of a due knowledge of it, preachers 
 mistake those beautiful passages ; and put upon thorn wliat sense 
 they please. They content themselves with some ingenious inter- 
 pretations ; which, being aroitrary, have no force to persuade men, 
 and to reibrm their manners. 
 
 B. What would you have preachers to do ? Must they use only 
 the language of scripture ? 
 
 A. I would have them at least not think it enough to join togeth- 
 er a kw passages of scripture that have no real connexion. I would 
 have them explain the principles, and the series of the scripture doc- 
 trine ; and take the spirit, the style, and the figures of it, that all their 
 discourses may serve to give people a right understanding, and true 
 relish of God's word. There needs no more to make preachers elo- 
 quent ; for by doing this, they would imitate the best model of an- 
 cient eloquence. 
 
 B. But in this case we behoved (as I said before) to explain the 
 several parts of scripture as they lie. 
 
 A. I would not confine all preachers to this. One niight make 
 sermons upon the scripture without explaining the several parts of 
 it as they lie. But it must be owned that preaching would be quite 
 another thing, if, according to ancient custom, the sacred books were 
 thus explained to the people in a connected, judicious manner. Con- 
 sider what authority a man must have, who should say nothing from 
 his own invention ; but only follow and explain the thoughts and 
 words of God. Besides, he would do two things at once. By unfold- 
 ing the truths of scripture, he would explain the te.tt ; and accustom 
 the peo})le to join always the sense and the letter together. What 
 advantage must they not rea[), if they were used to nourish them- 
 selves with this spiritual bread? An audience, who had heard the 
 chief points of the Mosaic law explained, would be able to receive far 
 more benefit from an explication of the truths of the gospel, than the 
 greatest part of Christians are now. The preacher we spoke of be- 
 fore, has this failing among many great qualities, that his sermons are 
 trains of fine reasoning about religion ; but they are not religion it- 
 self. We apply ourselves too much to drawing of moral characters, 
 and inveighing against the general disorders of mankind ; and we do 
 not sufficiently explain the principles and precepts of the gospel.* 
 
 * See pa?e 74 ; the note on that page was intended to be inserted here. 
 
 If I should read to a sick pc-rsou a learned lecture on the benefit of htalth, 
 and exhort him to takt: care to recuver it, but nt^er inquire into the nature of 
 his disease ; or prescribe proper methods and medicines for the cure, he would 
 
DIALOGUES CONCERNING ELOQUENCE. 93 
 
 C. Preachers choose this way, because it is far easier to declaim 
 against the follies and disorders of mankind, than to explain the fun- 
 damental truths and duties of religion judiciously. To be able to 
 describe the corruptions of the age, they need only have some knowl- 
 edge of men and things ; and proper words to paint them. But to 
 set the great duties of the gospel in a just light, requires an attentive 
 meditation and study of the holy scriptures. There are but few I 
 preachers who have such a solid, comprehensive knowledge of relig- I 
 ion as can enable them to explain it clearly to others. Nay, there 
 are some who make pretty discourses; and yet could not catechise 
 the people, and far less make a good homily. 
 
 A. Very true ; it is here that our preachers are most defective. 
 Most of their fine sermons contain only philosophical reasonings. 
 Sometimes they preposterously quote scripture only for the sake of 
 decency or ornament ; and it is not then regarded as the word of 
 God ; but as the invention of men. 
 
 C. You will grant, I hope, that the labours of such men tend to 
 make void the cross of Christ. 
 
 A. I give them up ; and contend only for the eloquence of scripture 
 which evangelical preachers ought to imitate. So that we are agreed 
 on this point ; provided you will not excuse some zealous preachers, 
 who, under pretence of apostolical simplicity, do not effectually study 
 either the doctrine of scripture, or the powerful manner of persuasion 
 that we are taught there. They imagine that they need only bawl, 
 and speak often of hell and the devil. Now without doubt a preach- 
 er ought to affect people by strong, and sometimes even by terrible 
 images ; but it is from the scripture that he should learn to make 
 
 hardly acquiesce in me for his physician, or resign to me the care of his bodily 
 health. Nor is it a more likely way to the soul's health, to rest in mere gen- 
 eral exhortations to holiness, ■without distinctly handling the several branches 
 thereof, and the opposite sins. If a man, professing physic, should administer 
 or prescribe one constant medicine for fevers, and another for consumptions, 
 and so for other distempers, without considering the age, constitution, strength, 
 and way of living of his patient ; and not vary his method and medicines as 
 those vary, we should hardly call this the regular practice of physic. Nor 
 can I think this general and undistinguished way will be more safe, or likely 
 to answer its end, in divinity than in medicine. Jennings. 
 
 We do not warn the man whose house is on fire, by the abstract assurance 
 that " fire is dangerous ;" by introducing a third person to say, " ht is in dan- 
 ger ;" by continually adverting to those noble public institutions, the general 
 fire insurance companies. Nor must the delegated apostle of Christianity fail 
 to discriminate, to individualize, to strike home, to draw the line between the 
 form and spirit of religion ; to show that the best church cannot of itself sanc- 
 tify those who enter it; ' to speak,' as old Baxter says, 'like a dying man, 
 to dying men ;' to ' warn, rebuke, exhort,' like one who expects to meet his 
 congregation next at the bar of God. Christian Obsen:er. 
 
M DIALOGUES CONCERNING ELOQUENCE, 
 
 powerful impressions. There he may clearly discover the way to 
 make sermons plain and popular, without losing the force and dignity 
 they ought always to have. For want of this knowledge, a preacher 
 oftentimes doth but stun and frighten people ; so that they remember 
 but few clear notions ; and even the impressions of terror they receiv- 
 ed are not lasting. This mistaken simplicity that some affect, is too 
 often a cloak for ignorance ; and at best it is such an unedifying man- 
 ner of address, as cannot be acceptable either to God or men. Noth- 
 ing can excuse such homely preachers, but the sincerity of their in- 
 tentions. They ought to have studied and meditated much upon the 
 word of God, before they undertook to preach. A priest who under- 
 I stands the scripture fully, and has the gift of speaking, supported by 
 \ the autljority of his function, and of a good life, might make ex- 
 \ cellent discourses without great preparation. For one speaks easi- 
 ly of such truths as make a clear and strong impression on his mind. 
 Now above all things, such a subject as religion must furnish exalt- 
 ed thoughts ; and excite the noblest sentiments ; and this is the de- 
 sign of eloquence. But a preacher ought to speak to his audience 
 as a father would talk to his children, with an affectionate ten- 
 derness ;* and not like a declaimer, pronouncing a harangue with 
 
 * In the most awful denunciations of the divine displeasure, an air of un- 
 affected tenderness should be preserved, that while with unsparing fidelity we 
 declare the whnle counsel of God, it may appear we are actuateH by a genuine 
 spirit, of compassion. A hard and unfeeling manner of denouncing the threat- 
 eniiigs of the word of Crod, is not only barbarous and inhuman, but calculated, 
 by inspiring disgust, to rob them of all their efficacy. If the awful part of our 
 in< ^•^age, which maybe sfiled the burden of the Lord, ever fall with due 
 weight on our hearers, it will be when it is delivered with a trembling band 
 and faulterir.'g lips ; and we may then expect them to realize its solomn im- 
 port, when they perceive that we ourselves are ready to sink under it. ' Of 
 whom i have told you before, said St. Paul, and now tell you weeping, that 
 thty are enemies of the cross of Christ.' What force does that affecting dec- 
 laration derive from these tears ! An affectionate manner insinuates itself in* 
 to the heart, renders it soft and pliable, and disposes it to imbibe the sentiments 
 and follow the impulse of the speaker. Whoever has attended to the effect 
 of addresses from the pulpit, must have perceived how much of their impres- 
 sion depends upon this quality, which gives to sentiments comparatively trite, 
 a power over the mind beyond what the most striking and original concep- 
 tions possess without it. 
 
 Hall on the discnuragemenis and supports of the christian ministry. 
 
 There is another strain of preaching, which, though it wears the garb of 
 zeal, is seldom a proof of any power but the power of self; I mean angry and 
 scolding preaching. The Gospel is a benevolent scheme, and whoever speaks 
 in the power of it, will assuredly speak in love. In the most faithful rebukes 
 of sin, in the most solemn declarations of God's displeasure against it, a preach- 
 er ma)' give evidence of a disposition of good-will and compassion to sinners, 
 and assuredly will, if hp speaks under the influence of the power of truth. If 
 we can indulge invective and bitterness in the pulpit, we know not what spir- 
 it we are of; we are but gratifying our own evil tempers, under the pretence 
 of a concern for the cause of God and truth. A preacher of this character, 
 
DIALOGUES CONCERNING ELOQUENCE. 9$ 
 
 Stiffness, and an affected delicacy. It were to be wished in- 
 deed that, generally speaking, none were allowed to feed the chris- .■ 
 tian flocks but their respective shepherds, who ought best to know \ 
 their wants. In order to this, none should be chosen for pastors, 
 but such as have the gift of preaching. The neglect of this oc- 
 casions two evils ; one is, that dumb pastors, and such as speak with- 
 out abilities, are little esteemed. Another evil is, that the functioa 
 of voluntary preachers allures many vain, ambitious spirits, that en- 
 deavour to distinguish themselves this way. You know that in for- 
 mer ages the ministry of the word was reserved for the bishops ; es- 
 pecially in the western church. You must have heard of St. Austin's 
 case ; that, contrary to the established rule, he was obliged to preach 
 while he was only a presbyter ; because that Valerius, his bishop and 
 predecessor, was a stranger who could not talk easily ; this was the 
 beginning of that custom in the western parts. In the east, priests 
 sooner began to preach; as appears from St. Chrysostom's sermons, 
 which he made at Antioch, when he was only a presbyter. 
 
 C. I grant that, generally speaking, the office of preaching should 
 be reserved for the parochial clergy. This would be the way to re- 
 store to the pulpit that simplicity and dignity that ought to adorn it. 
 For if pastors joined the knowledge of the scriptures to their experi- 
 ence in the ministerial function, and the conduct of souls ; they would 
 speak in such a way as is best adapted to the wants of their flocks. 
 Whereas those preachers who give up themselves chiefly to study and 
 speculation, are less able to obviate people's prejudices and mistakes; 
 they do not suit their discourses to vulgar capacities ; and insist chief- 
 ly on such general points as do not instruct nor affect men ; to say 
 nothing of the weight and influence that the shepherd's own voice 
 must have among his flock, above a stranger's. These, methinks, 
 are convincing reasons for preferring a pastor's sermons before other 
 people's. Of what use are so many young preachers, without expe- 
 rience, without knowledge, and without piety ? It were better to 
 have fewer sermons, and more judicious ones. 
 
 B. But there are many priests who are not pastors, and who 
 preach with great success. How many persons are there of the re- 
 ligious orders, who fill the pulpit to advantage ? 
 
 instead of resemblirj' a priest bearing; in his censer halloweH fire taken from 
 God's altar, may be compared to the madman described in the Proverbs, who 
 srattereth at random fire-brands, and arrows, and death, and saith. Am not £ 
 in sport ? Such persons may applaud their own faithfulness and coura»e, and 
 think it a great attainment that they can so easily and constantly set their 
 congregation at defiance ; but they must not expect to be useful, so long as it 
 remains a truth, that the wrath of man worketh not the righteousness of Gnd. 
 
 Nbwton. 
 
9^ DIALOGUES CONCERNING ELOQUENCE. 
 
 C I own there are many ; and such men ought to be made pas- 
 tors of parishes ; and even be constrained to undertake the care of 
 , souls. Were not anchorets of old forced from their beloved solitude, 
 and raised to public stations, that the light of their piety might shine 
 in the church, and edify the faithful 1 
 
 A. But it does not belong to us to regulate the discipline of the 
 church. Every age has its proper customs, as the circumstances of 
 things require. Let us show a regard to whatever the church tol- 
 erates ; and, without indulging a censorious humour, let us finish our 
 character of a worthy preacher. 
 
 C. What you have said already gives me, I think, an exact idea 
 of it. 
 
 A. Let us hear then what you reckon necessary to make a com- 
 plete preacher. 
 
 C I think that he ought to have studied solidly, during his young- 
 > er days, whatever is most useful in the poetry and eloquence of the 
 ancients.* 
 
 A. That is not necessary. It is true, when one has finished 
 such studies successfully, they may be of use to him, even towards a 
 right understanding of the scriptures : as St. Paul has shown in a 
 treatise he composed on this very subject. But after all, this sort of 
 study is rather useful than necessary. In the first ages of the church, 
 the clergy found a want of this kind of learning. Those indeed who 
 had applied themselves to it in their youth, turned it to the service 
 of religion, when they became pastors: but such as had neglected 
 these studies before, were not permitted to follow them, when they 
 had once engaged themselves in the study of the sacred writings ; 
 which were then reckoned to be sufficient. Hence came that pas- 
 sage in the Apostolical Constitutions, t which exhorts Christians not 
 ^ to read the heathen authors. ' If you want history, (says the book,) 
 or laws, or moral precepts, or eloquence, or poetry, you will find them 
 ' all in the scriptures.' In effect, we have already seen that it is need- 
 less to seek elsewhere, for any thing that is necessary to form our 
 taste and judgement of true eloquence. St. Austin says that the 
 smaller stock we have of other learning, we ought so much the more 
 to enrich ourselves out of that sacred treasure ; and that seeing our 
 
 * The Greek and Roman authors have a spirit in them, a force, both of 
 thought and expression, thai latter a^es have not been able to imitate ; Bu- 
 chanan only excepted ; in whom, more particularity in his Psalms, there is a 
 beauty, and life, an exactness as well as a liberty, that cannot be imitated, 
 and scarce enough commended. Discourse of tht pastoral care, ch, viii. 
 
 t B. i. c. 6. 
 
DIALOGUES CONCERNING ELOQUENCE. 97 
 
 notions are too scanty to express divine things in a proper way, we 
 have need to exalt and improve our knowledge, by the authority of 
 scripture ; and our language, by the dignity of its expressions. But 
 I ask your pardon for interrupting you. Go on, Sir, if you please. 
 
 C. Well then ; let us be content with the sufficiency of scrip- 
 ture. But shall we not add the fathers 1 
 
 A. Without doubt ; they are the channels of tradition. It is by 
 their writings that we learn the manner in which the church inter- i 
 preted the scripture in all ages. 
 
 C. But are preachers obliged to explain every passage of scrip- 
 ture according to the interpretations that the fathers have given us 1 
 We find that one father gives a spiritual or mystical sense ; and 
 another gives a literal one. Now which must we choose ? for there 
 would be no end of mentioning them all. 
 
 A. When I affirm that we ought to interpret the scripture ac- 
 cording to the doctrine of the fathers ; I mean, their constant and 
 uniform doctrine. They frequently gave pious interpretations that 
 differed very much from the literal sense ; and were not founded on 
 the prophetical allusions, and the mysterious doctrines of religion. 
 Now seeing these interpretations are arbitrary, we are not obliged 
 to follow them ; ' seeing they did not follow one another.' But in 
 those places where they explain the sentiments of the church con- 
 cerning points of faith or practice ; it is not allowable to explain the 
 scripture in a sense contrary to the doctrine of the fathers. This is 
 the authority that we ought to ascribe to them. 
 
 C. This seems clear enough. I would therefore have a clergy- 
 man (before he begin to preach) be thoroughly acquainted with the 
 doctrine of the fathers, that he may follow it. I would even have 
 him study the principles they laid down for their conduct ; their 
 rules of moderation ; and their method of instruction. 
 
 A. Right ; they are our masters. They had an exalted genius : 
 they had great and pious souls, full of heroical sentiments. They 
 had a singular knowledge of the tempers and manners of men ; and 
 acquired a great repute ; and a very easy way of preaching. We 
 even find that many of them were very polite, and knew whatever is 
 decent, either in writing or speaking in public ; and what is hand- 
 some both in familiar conversation, and in discharging the common 
 duties of life. Doubtless all this must have conduced to render 
 them eloquent ; and fit to gain upon people's minds. Accordingly, 
 we find in their writings a politeness not only of language, but of 
 sentiments and manners ; which is not to be seen in the writers of 
 13 
 
i)8 DIALOGUES CONCERNING ELOQUENCE. 
 
 the following ages. This just taste and discernment, (which agrees 
 perfectly well with simplicity, and rendered their persons acceptable, 
 and their behaviour engaging) was highly serviceable to religion. 
 And in this point we can scarce imitate them enough. So that after 
 the scriptures, the knowledge of the fathers will help a preacher to 
 compose good sermons. 
 
 C. When one has laid such a solid foundation, and edified the 
 church by his exemplary virtues ; he would then be fit to explain the 
 gospel with great authority, and good effect. For by familiar instruc- 
 tions, and useful conferences, (to which we suppose him to have been 
 accustomed betimes,) he must have attained a suflicient freedom and 
 easiness of speaking. Now if such pastors applied themselves to all 
 the particular duties of their function, as administering the sacra- 
 ments ; directing pious souls ; and comforting aflSicted, or dying per- 
 sons ; it is certain they could not have much time to make elaborate 
 sermons, and learn them word for word. ' The mouth behoved to 
 speak from the abundance of the heart ;'* and communicate to the 
 people the fulness of gospel knowledge, and the affecting sentiments 
 of the preacher. As for what you said yesterday, about getting ser- 
 mons by heart, T had the curiosity to seek out a passage in St. Aus- 
 tin that 1 had read before : it is to this purpose : ' He thinks that a 
 preacher ought to speak in a more plain and sensible manner than 
 other people : for, seeing custom and decency will not permit his 
 hearers to ask him any questions; he should be afraid of not adapting 
 his discourse to their capacity. Wherefore,' says he, ' they, who get 
 their sermons by heart, word for word, and so cannot repeat and ex- 
 plain a truth till they see that their hearers understand it, must lose 
 one great end and benefit of preaching.' You see by this, Sir, that 
 St. Austin only prepared his subject, without burdening his memory 
 with all the words of his sermons. Though the precepts of true elo- 
 quence should require more; yet the rules of the gospel ministry will 
 not permit us to go farther. As for my own part, I have been long 
 of your opinion concerning this matter; because of the many pres- 
 sing necessities in the Christian church, that require a pastor's con- 
 tinual application. While a priest, who ought to be ' a man of God, t 
 thoroughly furnished unto all good works,' should be diligent in root- 
 ing out ignorance and offences from the field of the church ; I think 
 it unworthy of him to waste his time in his closet, in smoothing of 
 periods ; giving delicate touches to his descriptions ; and inventing 
 quaint divisions. When one falls into the method and employment 
 
 * Matth. xii. 34. t2Tim. iii. 17. ^ 
 
DIALOGUES CONCERNING ELOQUENCE. 99 
 
 of these pretty preachers, he can have no time to do any thing else ; 
 he applies himself to no other business, or useful kind of study : nay, 
 to refresh himself, he is oftentimes forced to preach the same sermons 
 over and over again. But what kind of eloquence can a preacher at- 
 tend to, when his hearers know beforehand all the expressions, and 
 pathetic figures he will use ? This is a likely way indeed, to surprise 
 and astonish ; to soften, and move, and persuade them. This must 
 be a strange manner of concealing one's art ; and of letting nature 
 speak. To tell you freely, Sir, this gives me great offence. What ! 
 shall a dispenser of the divine mysteries be an idle declaimer, jealous 
 of his reputation, and fond of vain pomp ?* Shall he not dare to 
 speak of God to his people, without having ranged all his words, and 
 learned his lesson by heart like a school boy ? 
 
 A. I am very much pleased with your zeal. What you say is 
 true. But we must not however inveigh against this abuse with too 
 much violence : for we ought to show a regard to persons of worth 
 and piety, who, out of deference to custom, or being prepossessed by 
 example, have, with a good design, fallen into the method that you 
 justly censure. But I am ashamed to interrupt you so often. Goon, 
 I beseech you. 
 
 C. I would have a preacher explain the whole plan of religion ; 
 and unfold every part of it, in the most intelligible manner ; by show- 
 ing the primitive institution of things ; and pointing out the sequel 
 and tradition of them ; that, by showing the origin and establishment 
 of religion, he might destroy the objections of unbelievers, without of- 
 fering to attack them openly : lest he should thereby lay a stumbling 
 block in the way of illiterate, well meaning Christians.! 
 
 * Sed his ornatus (repetam enim) virilis, fortis et sanctus sit — non debet 
 quisquam ubi maxima rerum momenia versantur, de verbis esse sollicitus — pri- 
 ma virtus est vitio carere. Igitur ante omnia, ne speremus ornatam orationeni 
 fore, quse probabilis non erit. Probabilt autem, Cicero id genus dicit, quod 
 non plus, minusve est quam decet. Non quia comi expolirique non debeat ; 
 nam et haac ornatus pars est ; sed quia ritium est, ubique quod nimium est. 
 Itaque vult esse auctoritateai et pondus in verbis: sententias vel graves, vel 
 aptas opinionibus hominum ac moribus. Q^uitit. lib. viii. c. 3. 
 
 t Particular care ought to be taken in expounding the scriptures to the peo- 
 ple, 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 interpreta- 
 tions given by different commentators, of which it is much better that the peo- 
 ple should remain iguoraut, than that they should be apprized. For this know- 
 ledge can serve no other purpose, than to distract their thoughts and perplex 
 their judgement. Before you begin to build, it is necessary to remove such im- 
 pediments, as lie directly in your way ; but you could not account him other 
 than a very foolish builder, who should first collect 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. 
 
100 DIALOGUES eONCEBNING ELOCIUBNCE. 
 
 A. That is very right. The best way of proving the truth of reli- 
 gion, is to explain it justly ; far it carries its own evidence along with 
 it, when we represent it in its native purity. All other proofs that are 
 liot drawn from the very foundation of religion itself, and the manner 
 of its propagation, are but foreign to it. Thus, for instance, the best 
 proof of the creation of the world, of the deluge, and the miracles of 
 
 absurd, and contradictory glosses of commentators deserve a better name than 
 rubbish ? No, surely. But if such absurd glosses are unknown to your congre- 
 gation, they are rubbish which lies not in your way. No interpretation, there- 
 fore, 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 inter- 
 preters, or sects of Cliristians. Where a false gloss cannot be reasonably sup- 
 posed to be either known or thought of by the audience,, it is in the preacher 
 worse than being idly ostentatious of his learning, to introduce such erroneous 
 gloss or comment. And as to an excess of criticism in this exercise, it ought 
 also doubtless carefully to be avoided. We must always remember the differ- 
 ence between a church and a college. In most Christian congregations there 
 are very lew, if any, linguists. I do not say that in our lectures we ought nev- 
 er to mention the original or recur to it. Justice to the passage we explain 
 ma)' sometimes require it. Nor is it necessary, that our translators should be 
 deemed infallible even by the multitude. It is enough, that we consider as 
 the pure dictates of the Spirit those intimations, with which the prophets and 
 apostles were inspired. But then, on the other hand, it is neither modest nor 
 prudent in the preacher, especially if a young man, to be at every turn censur- 
 ing the translators, 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 prudent, as 
 this practice never fails to produce in the minds of the people a want of confi- 
 dence 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 requires, that we should neither too often, nor too abruptly tax with 
 blundering, before such a promiscuous audience as our congregations common- 
 ly 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 Christian, will guard the judicious against both extremes, an over-« 
 weening 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 remembered, that it is not 
 enough, that such an observation is just, that such an interpretation hath actu- 
 ally been given, or that such an opinion hath been maintained ; 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, comment, or opin- 
 ion. This inquiry impartially made will prove a check against the immoder- 
 ate indulgence of what is perhaps the natural bent of his own genius, whether 
 it be to crilical or controversial disquisition, and which it is not alwayseasy 
 for youth, commonly impetuous and opinionative, duly to restrain. If on other 
 occasions, more especially on this, the apostolical admonition ought to be sa- 
 credly observed, that " nothing proceed out of the speaker''s mouth, but that 
 which is good to the use of edifying, that it may minister grace to the hearers." 
 But for our direction in this kind of discernment, no precepts, it must be ac- 
 knowledged, will suffice. A fund of good sense is absolutely necessary, en- 
 lightened by a knowledge of mankind. In this, as in every other kind of com- 
 pntition, the maxim of the poet invariably holds : 
 
 Scribendi recte sapere est principium et fons. 
 
 Cam^btU on pulpit eloquence. 
 
DIALOGUES CONCERNING ELOQDENCB. 101 
 
 Moses, may be drawn from the nature of those miracles ; and the art- 
 less, impartial manner in which the Mosaic history is written. A 
 wise, unprejudiced person needs only to read it, to be fully convinced 
 of its truth. 
 
 C I would likewise have a preacher assiduously explain to the 
 people, in a connected train, not only all the particular precepts and 
 mysteries of the gospel, but likewise the origin and institution of the 
 sacraments ; the traditions, discipline, the liturgy, and ceremonies of 
 the church. By these instructions he would guard the faithful against 
 the objections of heretics ; and enable them to give an account of 
 their faith : and even to affect such heretics as are not obstinate : he 
 would strengthen people's faith, give them an exalted notion of reli- 
 gion ; and make them receive some edification and benefit from what 
 they see in the church. Whereas, with the superficial instruction 
 that is generally given them at present, they comprehend little or 
 nothing of what they see ; and have but a very confused idea of what 
 they hear from the preacher. It is chiefly for the sake of this connec- 
 ted scheme of instruction that I would have fixed persons, such as pas- 
 tors, to preach in every parish. I have often observed that there is 
 no art, nor science, that is not taught coherently by principles and 
 method, in a connected train of instructions. Religion is the only 
 thing that is not taught thus to Christians. In their childhood they 
 have a little, dry catechism put into their hands, which they learn by 
 rote, without understanding the sense of it. And after that, they have 
 no other instruction but what they can gather from sermons upon un- 
 connected, general subjects. I would therefore, (as you said,) have 
 preachers teach people the first principles of their religion ; and, by a 
 due method, lead them on to the highest mysteries of it. 
 
 A. That was the ancient way. They began with catechising; 
 after which, pastors taught their people the several doctrines of the 
 gospel, in a connected train of homilies. This instructed Christians 
 fully in the word of God : you know St. Austin's book, of ' catechis- 
 ing the ignorant ;' and St. Clement's tract, which he composed to 
 show the heathen whom he converted what were the doctrines and 
 manners of the christian philosophy. In those days the greatest men 
 were employed in these catechetical instructions ; and accordingly, 
 they produced such wonderful effects, as seem quite incredible to us. 
 C. In fine, I would have every preacher make such sermons as 
 should not be too troublesome to him ; that so he might be able to 
 preach often. They ought therefore to be short ; that without fatigu- 
 ing himself or wearying the people, he might preach every Sunday 
 
102 DIALOGUES CONCERNING ELOQUENCE. 
 
 after the gospel. As far as we can judge, those aged bishops who 
 lived in former times, and had constant labours to employ them, did 
 not make such a stir aS our modern preachers do in talking to the 
 people in the midst of divine service; which the bishops themselves 
 read solemnly every Lord's day.* A preacher now-a-days gets little 
 credit, unless he comes out of the pulpit sweating and breathless ; 
 and unable to do any thing the rest of the day. The bishop's upper 
 vestment, (which was not then opened at the shoulders as it is now, 
 but hung equally down on all sides,) probably hindered him from mo- 
 ving his arms, as some preachers do. So that as their sermons were 
 short, so their action must have been grave and moderate. Now Sir, 
 is not all this agreeable to your principles ? is not this the idea you 
 gave us of good preaching 1 
 
 A. It is not mine: it is the current notion of all antiquity. The 
 farther I inquire into this matter, the more I am convinced that the 
 ancient form of sermons was the most perfect. The primitive pastors 
 were great men : they were not only very holy, but they had a com- 
 plete, clear knowledge of religion, and of the best way to persuade 
 men of its truth : and they took care to regulate all the circumstan- 
 ces of it. There is a great deal of wisdom, hidden under this air of sim- 
 plicity : and we ought not to believe that abetter method could have 
 been afterwards found out. You have set this whole matter in the 
 best light, and have left me nothing to add : indeed you have explain- 
 ed my thoughts better than I should have done myself. 
 
 B. You magnify the eloquence and the sermons of the fathers 
 mightily. 
 
 A. I do not think that I commend them too much. 
 
 B. I am surprised to see, that after you have been so severe 
 against those orators, who mix turns of wit with their discourses, you 
 should be so indulgent to the fathers, whose writings are full of jin- 
 gling antitheses, and quibbles, entirely contrary to all your rules. I 
 
 * A clergyman must bring his mind to an inward and feeling sense of those 
 things that are prayed for in our offices : this will make him pronounce them 
 with an equal measure of gravity and affection ; and with a due slowness and 
 emphasis. I do not love the theatrical way of the church of Rome, in which 
 it is a great study, and a long practice, to learn in every one of their offices, how 
 they ought to compose their looks, gesture and voice ; yet a light wandering 
 of the eyes, and a hasty running through the prayers, are things highly unbe- 
 coming ; they very much lessen the majesty of our worship ; and give our en- 
 emies advantage to call it dtad and formal ; when they see plainly that he 
 who officiates, is dead and formal in it. A deep sense of the things prayed for, 
 a true recollection and attention of spirit, and a holy earnestness of soul, will 
 give a composure to the look, and a weight to the pronunciation, that will be 
 tempered between affectation on the one hand, and levity on the other. 
 
 Discourse of the fastoral care^ch. viii. 
 
DIALOGUES CONCERNING ELOQUENCE. 103 
 
 wish you would be consistent with yourself. Pray, Sir, unfold all this 
 to us. Particularly, what do you think of Tertullian ? 
 
 A. There are many excellent things in him. The loftiness of his 
 sentiments is oftentimes admirable. Besides, he should be read for 
 the sake of some principles concerning tradition, some historical 
 facts, and the discipline of his time. But as for his style, I do not 
 pretend to justify it. He has many false and obscure notions, many 
 harsh and perplexed metaphors ; and the generality of readers are 
 most fond of his faults. He has spoiled many preachers.* For, the 
 desire of saying something that is singular, leads them to study his 
 works ;t and his uncommon, pompous style dazzles them. We must, 
 therefore, beware of imitating his thoughts or expressions, and only 
 pick out his noble sentiments, and the knowledge of antiquity. 
 
 B. What say you of St. Cyprian ? Is not his style too swelling ? 
 
 * One of the "greatest and most remarkable proofs of the strong influence 
 that some imaa:inations have over others, is the power that some authors have to 
 persuade, without any proof. For example, the turn of words that we find in 
 Tertullian, Seneca, Montaigne, and some other authors, has so many charms, 
 and so much lustre, that they dazzle most readers — their words, however in- 
 significant, have more force than the reason* of other people — I protest I have 
 a great value for some of TertuUian's works ; and chieliy for his Apology against 
 the Gentiles ; his book of Prescriptions against heretics ; and for some passages 
 of Seneca; though I have very little esteem for Montaigne. Tertullian was 
 indeed a man of great learning ; but he had more memory than judgement — the 
 regard he showetl to the visions of Montanu?, and his prophetesses, is an un- 
 questionable proof of his weak judgement. The disorder of his imagination 
 sensibly appears in the heat, the transports, and enthusiastic flights he falls in- 
 to, upon trifling subjects — what could he infer from his pompous descriptions 
 of the changes that happen in the world ? Or how could they justify his laying 
 aside his usual dress to wear the philosophical cloak ? The moon has different 
 phases ; the year has several seasons ; the fields change their appearance in 
 summer and winter: whole j^rovinces are drowned by inundations, or swallow- 
 ed up by earthquakes — in fine, all nature is subject to changes ; therefore, he 
 had reason to wear the cloak rather than the common robe ! — Nothing can ex- 
 cuse the silly arguments and wild fancies of this author, who, in several others 
 of his works, as well as in that de Pallio, says every thing that comes into his 
 head, if it be a far fetched conceit, or a bold expression ; by which he hoped to 
 show the vigour,(we must rather call it, the disorder) of his imagination. Male- 
 branche''s Recherche de la verite^ Lir. ii. p. 3. c, 3. 
 
 t Eccentricity is sometimes found connected with genius, but it does not co- 
 alesce with true wisdom. Hence, men of the first order of intellect, have nev- 
 er betrayed it ; and hence also, men of secondary talents drop it as they grow 
 wiser ; and are satisfied to found their consequence on real and solid excellen- 
 cy, not on peculiarity and extravagance. They are content to awaken regard, 
 and obtain applause, by the rectitude and gracefulness of their going, rather 
 than to make passengers stare and laugh by leaping over the wall or stumbling 
 along the road. True greatness is serious ; trifling is beneath its dignity. We 
 are more indebted to the regular, sober, constant course of the sun, than to the 
 glare of the comet ; the one indeed occupies our papers, but the other enriches 
 our fields and gardens ; we gaze at the atraugeuess of the one, but we live by 
 the influence of the other. Jay. 
 
104 DIALOGUES CONCERNING ELOQUENCE. 
 
 A. I think it is ; and it could scarce be otherwise in his age and 
 country. But though his language has a tang of the African rough- 
 ness, and the bombast which prevailed in his days ; yet there is great 
 force and eloquence in it. Every where we see a great soul, who ex- 
 presseth his sentiments in a very noble, moving manner. In some 
 places of his works we find affected ornaments ;* especially in his 
 epistle to Donatus ; which St. Austin quotes, however, as a letter full 
 of eloquence. He says, that God permitted those strokes of vain ora- 
 tory to fall from St. Cyprian's pen, to show posterity how much the 
 spirit of christian simplicity had, in his following works, retrenched 
 the superfluous ornaments of his style ; and reduced it within the 
 bounds of a grave and modest eloquence. This, says St. Austin, is 
 the distinguishing character of all the letters which St. Cyprian wrote 
 afterwards ; which we may safely admire and imitate, as being writ- 
 ten according to the severest rules of religion ; though we cannot 
 hope to come up to them without a great application. In fine, though 
 his letter to Donatus, even in St. Austin's opinion, be too elaborately 
 adorned ; it deserves, however, to be called eloquent. For, notwith- 
 standing its many rhetorical embellishments, we cannot but perceive, 
 that a great part of the epistle is very serious and lively ; and most 
 proper to give Donatus a noble idea of Christianity. In those passa- 
 ges where he is very earnest, he neglects all turns of wit, and falls in- 
 to a sublime and vehement strain. 
 
 B. But what do you think of St. Austin? Is he not the most jin- 
 gling quibbler that ever wrote ?t Will you defend him ? 
 
 * Locus eniin cum die convenit, et mulcendis sensibus, ac fovendis, ad lenea 
 auras blandientis autumni hortorum facies amoena consentit. Hie jucundum 
 sermonibus diem ducere, et studentibus fabulis in divina prajcepta conscientiara 
 pectoris erudire. Ac ne colloquium nostrum arbiter profanus impediat, aut 
 clamor intemperans familiar strepentis obtundat, petamus banc sedem. Dant 
 secessum vicina secreta, ubi dum erratici palmitum lapsus nexibus pendulis per 
 arundines bajulus repunt, viteam porticum frondea tecta fecerunt ; bene hie 
 studia in aures damus ; et dum in arbores, et in vites quas videmus, oblectan- 
 te prospectu, oculos amoenamus, animum simul et auditus iustruit, et pascit ob- 
 tutus. Ci/pr. AdDonat. Epist. 
 
 t Misi nuncios meos omnes et sensus interiores, ut quacrercm f e, et non inve- 
 ni, quia, male qujerebam. V^ideo enim, lux mea, Deus qui illuminastime, quia 
 te per illos quserebam quia tu es intus, et tamen ipsi ubi intraveris, nesciverunt 
 — et tamen cum Deum meum qusero, quaero nihilominus quandam lucem, quam 
 non capit oculus ; quandam vocem super omnem vocem, quam non capit auris; 
 quendam odorem super omnem odorem, quern non capit naris ; quendam dul- 
 corem superomneni dulcorem, quem non capit gestus ; quendam amplexum su- 
 per omnem amplexum, quem non capit tactus. Ista lux quidem fulget ubi lo- 
 cus non capit ; ista vox sonat, ubi spiritus non rapit ; odor iste redolet, ubi fla- 
 tus non spargit ; sapor iste sapit, ubi non est edacitas ; amplexas iste tangitur, 
 ubi non divellitur. Aug. Solil. i 31. 
 
 O dies prseclara et pulchra, nesciens vesperura, non habeas occasum — ubi 
 
DIALOGUES CONCERNING ELOQUENCE. 105 
 
 A. No ; I cannot vindicate hira in that. It was the reigning fault 
 of his time; to which his quick, lively fancy naturally inclined him. 
 This shows that he was not a perfect orator. But notwithstanding 
 this defect, he had a great talent for persuasion. He reasoned gen- 
 erally with great force ; and he is full of noble notions. He knew 
 the heart of man entirely well, and was so polite, that he carefully ob- 
 served the strictest decency in all his discourses. In short, he ex- 
 pressed himself almost always in a pathetic, gentle, insinuating man- 
 ner. Now ought not the fault we observe in so great a man, to be for- 
 given 1 
 
 C. I must own there is one thing in him that I never observed in 
 any other writer : I mean, that he has a moving way, even when he 
 quibbles. None of his works are more full of jingling turns, than his 
 confessions, and soliloquies ; and yet we must own they are tender,* 
 and apt to affect the reader. 
 
 A. It is because he checks the turns of his fancy as much as he 
 can, by the ingenuous simplicity of his pious, affecting sentiments. All 
 his works plainly show his love of God. He was not only conscious 
 of it ; but knew well how to express to others the strong sense he had 
 of it. Now this tender, affecting way is a part of eloquence. But 
 we see besides, that St. Austin knew exactly all the essential rules of 
 it. He tells ust that a persuasive discourse must be simple and 
 natural ; that art must not appear in it; and that if it be too fine and 
 elaborate, it puts the hearers upon their guard. | To this purpose he 
 applies these words, which you cannot but remember: ' qui sophistice 
 loquitur odibilis est.' He talks likewise very judiciously of the mix- 
 ing different kinds of style in a discourse ; of ranging the several 
 
 non erit hostis impiignans, neque ulla illecebra, sed suinma et certa securitas, 
 secura tranquil litas, et tranqiiilla jocundilas, jocunda felicitas, foelix seteruitas, 
 cEterna beatitudo, et beata Trinitas, et Trinitatis unitas, et unitatis Deitas, et 
 Deitatis beata visio, quae est gaudiutn Domini Dei tui. Aug. Solil, i 35. 
 
 * Quemadmodum desiderat cermis ad fontes aquarnm, ita desiderat anima 
 mea ad te, Deus. Sitivit anima rnea ad te Deum, fontem vivum ; quando ve? 
 niana et apparebo ante faciem tuam ? O fons vitae, vena aquarum viventium ; 
 quando veniam ad aquas dulcediuis tuse de terra deserta, invia et inaquosa ; ut 
 videam virtutem tuarn, et gloriam tuam, et satiem ex <iqu'\s misericordiae tuse 
 sitim meam ? sitio, Domine, fons vitae es, satia me. Sitio, Domine, sitio te De- 
 um vivum ; O quando veniam et apparebo, Domine, ante faciem tuam ? 
 
 Aug. Solil. cap. XXXV. 
 
 + De. Doct. Chr. 1, 2. 
 
 f " There is a false eloquence, in being ambitious to sny every tiling with 
 spirit, and turn all things with delicacy. -If you would attain to true eloquence, 
 you must first lay aside the passion for appearing eloquent. So long as you have 
 vain, ambitious views, you will never preach well, and you will never become 
 truly eloquent." OstervaWs Lect. iv. 
 
 14 
 
106 DIALOGUES CONCERNING ELOQUENCE. 
 
 parts of it in such a manner as to make it increase gradually in strength 
 and evidence; of the necessity of being plain and familiar, even as to 
 the tones of the voice, and our actions in particular passages ; though 
 every thing we say should still have a dignity, vphen u^e preach reli- 
 gion. In fine, he likewise shows the way to awaken and move peo- 
 ple. These are St. Austin's notions of eloquence. But if you would 
 see with how much art he actually influenced people's minds, and 
 with what address he moved their passions, according to the true de- 
 sign of eloquence, you must read the account he gives of a discourse 
 he made to the people of Csesarea, in Mauritania, in order to abolish 
 a barbarous practice. It seems there prevailed among them an an- 
 cient custom, which they had carried to a monstrous pitch of cruelty. 
 His business therefore was to draw off the people from a spectacle 
 that delighted them extremely. Judge now what a difficult enter- 
 prise this was. However, he tells us that after he had talked to them 
 for some time, they spake aloud and applauded him. 
 
 But he concluded that his discourse had not persuaded them, see- 
 ing they amused themselves in commending him. He thought he had 
 done nothing while he only raised delight and admiration in his hear- 
 ers ; nor did he begin to hope for any good effect from his discourse, 
 till he saw them weep, "In effect," says he, " the people were at 
 length prevailed on to give up this delightful spectacle ; nor has it 
 been renewed these eight years." Is not St. Austin then a true ora- 
 tor? Have we any preachers that are able to talk so powerfully now ? 
 As for St. Jerome, he has some faults in his style : but his expressions 
 are manly and great. He is not regular ; but he is far more eloquent 
 than most of those who value themselves upon their oratory. We 
 should judge like mere grammarians, if we examined only the style 
 and language of the fathers. You know there is a great difference 
 between eloquence, and what we call elegance, or purity, of style. 
 St. Ambrose likewise fell into the fashionable defects of his time ; and 
 gives his discourse such ornaments as were then in vogue. Perhaps 
 these great men, (who had higher views than the common rules of 
 rhetoric,) conformed themselves to the prevailing taste of the age they 
 lived in, that they might the better insinuate the truths of religion up- 
 on people's minds, by engaging them to hear the word of God with 
 pleasure. But notwithstanding the puns and quibbles that St. Ambrose 
 sometimes uses, we see that he wrote to Theodosius with an inimita- 
 ble force and persuasion. How much tenderness does he express, 
 when he speaks of the death of his brother Satyrus ? In the Roman 
 breviary we have a discourse of his, concerning John the Baptist's 
 
DIALOGUES CONCERNING ELOQUENCE. 107 
 
 head, which, he says, Herod respected and dreaded, even after his 
 death. If you observe that discourse, you will find the end of it very sub- 
 lime. St.Leo's style is swelling, but truly noble. Pope Gregory lived still 
 in a worse age ; and yet he wrote several things with much strength 
 and dignity. We ought to distinguish those failings into which the 
 degeneracy of arts and learning led these great men, in common with 
 other writers of their several ages ; and at the same time observe what 
 their genius and sentiments furnished them with, to persuade their 
 hearers. 
 
 C. But do you think then that the taste of eloquence was quite 
 lost in those ages that were so happy for religion ? 
 
 A. Yes: within a little time after the reign of Augustus, elo- 
 quence and the Latin tongue began to decline apace. The fathers 
 did not live till after this corruption ; so that we must not look on 
 them as complete models. We must even acknowledge that most of 
 the sermons they have left us, are composed with less skill and force, 
 than their other works. When I showed you from the testimony of 
 the fathers that the scripture is eloquent ; (which you seemed to be- 
 lieve upon their credit ;) I knew very well that the oratory of these 
 witnesses, is much inferior to that of the sacred writings themselvt , . 
 But there are some persons of such a depraved taste, that they cannot 
 relish the beauties of Isaiah ; and yet they will admire Chrysologus, 
 in whom, (notwithstanding his fine name,) there is little to be found 
 besides abundance of evangelical piety, couched under numberless 
 quibbles and low witticisms. In the east, the just way of speaking 
 and writing was better preserved ; and the Greek tongue continued 
 for some time, almost in its ancient purity. St. Chrysostom spake it 
 very well. His style, you know, is copious ; but he did not study 
 false ornaments. All his discourse tends to persuasion ; he placed 
 every thing with judgement ; and was well acquainted with the holy 
 scripture, and the manners of men. He entered into their hearts ; 
 and rendered things familiarly sensible to them. He had sublime 
 and solid notions; and is sometimes very affecting. Upon the whole, 
 we must own he is a great orator.* St. Gregory Nazianzen is more 
 
 * What are you doings, wicked wretch ? You require an oath on the holy- 
 table ; and you sacrifice cruelly your brother on the same altar where Jesus 
 Christ, who sacrificed himself for you, lies? Thieves assassinate, but then they 
 do it in secret ; but you, in presence of the church, our common parent, mur- 
 der one of her children, in which you are more wicked than Cain ; for he con- 
 cealed his guilt in the desert, and only deprived his brother of a transitory life; 
 but you plunge your neighbour into everlasting- death, and that in the midst of 
 the temple, and before the face of the Creator ! Was then the Lord's house 
 built forswearing, aud not for prayer? Is the sacred altar to occasion the com- 
 
108 DlALO(JUES CONCERNINO ELOQUENCE. 
 
 concise, and more poetical ; but not quite so persuasive. And yet he 
 has several moving passages ; particularly in his funeral oration upon 
 his brother St. Basil ; and in his last discourse at taking leave of Con- 
 stantinople. St. Basil is grave, sententious, and rigid even in his 
 style. He had meditated profoundly on all the truths of the gospel ; 
 he knew exactly all the disorders and weaknesses of human nature ; 
 and he had a great sagacity in the conduct of souls. There is noth- 
 ing more eloquent than his epistle to a virgin that had fallen ; in my 
 opinion it is a masterpiece. But now if a preacher should not have 
 formed his taste in these matters before he studies the fathers, he will 
 be in danger of copying the most inaccurate parts of their works, 
 and may perhaps imitate their chief defects in the sermons he compo- 
 ses. 
 
 C But how long continued this false eloquence which succeeded 
 the true kind ? 
 
 A. Till now. 
 
 C. What do you mean 1 Till now ? 
 
 A. Yes, till now : for we have not yet corrected our taste of elo- 
 q\ience, so much as we imagine. You will soon perceive the reason of it. 
 Vsie barbarous nations that overran the Roman empire, did spread 
 ignorance and a bad taste every where. Now, we descended from 
 them. And though learning began to revive in the fifteenth centu- 
 ry ; it recovered then but slowly. It was with great difficulty that 
 we were brought by degrees to have any relish of a right manner: and 
 even now, how many are there who have no notion of it. However, 
 we ought to show a due respect not only to the fathers, but to other 
 pious authors, who wrote during this long interval of ignorance. From 
 
 mitting of crimes, in«^tead of expiating Ihem ? But if every other religious senti- 
 ment is extinguished in you, revere, at least, the holy book with which you 
 present your brother to swear upon. Open the holy gospel, on which you are 
 going to make him swear, and upon hearing what Christ Jesus says of swearing, 
 t^remble and withdraw. And what does Christ say there ? " It has been said 
 by theai of old time, thou shalt not forswear thyself. , . . But 1 say unto you, 
 swear not at all." How ! you make people swear on that very book which 
 forbids the taking of oaths ! Impious procedure ! Horrid sacrilege ! This is mak- 
 ing the legislator, who condemns murder, an accomplice in the guilt of it. 
 
 I ahed fewer, tears when I hear that a person has been murdered on the 
 highway, tlian when I see a man go up (o the altar, lay his hand on the holy 
 book of the gospels, and take his oath aloud. On this occasion, it is impossi- 
 ble for me to keep from changing colour, from trembling and shivering, both 
 for him who administers, and for him who takes the oath. Miserable wretch I 
 to secure to thyself a doubtful sum of money, thou losest thy soul? Can the 
 benefit thou reapest, be put in competition with thine and thy brother's loss ? 
 If thou knowest, that he from whom thou exactest an oath is a good man, why 
 then art thou not contented with his word ? But if he is not, why dost thou 
 force him to forswear himself i" Chrysoslom against oaths. Homil. xv. ad Pop. 
 t^ntioch. 
 
DIALOGUES CONCEUNING ELOaUENCK. 109 
 
 them we learn the traditions of their time, and several other useful 
 instructions. I am quite ashamed of giving my judgement so freely 
 on this point : but, gentlemen, ye desired me. And I shall be very 
 ready to own my mistakes, if any one will undeceive me. But it is 
 time to put an end to this conversation. 
 
 C. We cannot part with you till you give us your opinion about 
 the manner of choosing a text. 
 
 A. You know very well that the use of texts arose from the an- 
 cient custom that preachers observed, in not delivering their own re- 
 flections to the people ; but only explaining the words of the sacred 
 text. However, by degrees they came to leave off this way of ex- 
 pounding the whole words of the gospel that was appointed for the 
 day ; and discoursed only upon one part of it, which they called the 
 toxt of the sermon. Now if a preacher does not make an exact ex- 
 plication of the whole gospel, or epistle, he ought at least to choose 
 those words that are most important ; and best suited to the wants and 
 capacities of the people. He ought to explain them well ; and to 
 give a right notion of what is meant by a single word, it is ofttimes 
 necessary to expound many others in the context. But there should 
 be nothing refined or far-fetched in such instructions. It must look 
 very strange and awkward in a preacher to set up for wit and delica- 
 cy of invention, when he ought to speak with the utmost seriousness 
 and gravity ; out of regard to the authority of the Holy Spirit, whose 
 words he borrows. 
 
 C I must confess I always disliked a forced text. Have you not 
 observed that a preacher draws from a text, whatever sermon he pleas- 
 es ? He insensibly warps and bends his subject to make the text fit 
 the sermon that he has occasion to preach. This is frequently done 
 in the time of Lent. I cannot approve of it. 
 
 B. Before we conclude, I must beg of you to satisfy me as to 
 one point that still puzzles me, and after that we will let you go. 
 
 A. Come, then; let us hear what it is. I have a great mind to 
 satisfy you if 1 can. For I heartily wish you would employ your 
 parts in making plain and persuasive sermons. 
 
 a. You would have a preacher explain the holy scriptures with 
 / connexion, according to the obvious sense of them. 
 
 A. Yes ; that would be an excellent method. 
 
 J5. Whence then did it proceed that the fathers interpreted the 
 scripture quite otherwise ? They usually give a spiritual, and alle- 
 gorical meaning to the sacred text. Read St. Austin, St. Ambrose, 
 
110 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 St. Jerome, Origen, and others of the fathers : they find mysteries 
 every where, and seldom regard the letter of the scripture.* 
 
 A. The Jews that lived in our Saviour's days abounded in these 
 mysterious, allegorical interpretations. It seems that the Therapeutse, 
 who lived chiefly at Alexandria, (and whom Philo reckoned to be 
 philosophical Jews, though Eusebius supposes they were primitive 
 Christians,) were extremely addicted to these mystical interpreta- 
 tions. And indeed it was in the city of Alexandria that allegories be- 
 gan to appear with credit among Christians. Origen was the first of 
 the fathers who forsook the literal sease of scripture. You know 
 what disturbance he occasioned in the church. Piety itself seemed 
 to recommend these allegorical interpretations. And besides, there 
 is something in them very agreeable, ingenious, and edifying. Most 
 of the fathers, to gratify the humour of the people (and probably their 
 own too) made great use of them. But they kept faithfully to the lit- 
 eral, and the prophetical sense (which in its kind is literal too) in all 
 points where they had occasion to show the foundations of the chris- 
 tian doctrine. When the people were fully instructed in every thing 
 they could learn from the letter of scripture ; the fathers gave them 
 those mystical interpretations, to edify and comfort them. These ex- 
 plications were exactly adapted to the relish of the eastern people, 
 among whom they first arose : for they are naturally fond of myste- 
 rious and allegorical language. They were the more delighted with 
 this varieiy of interpretations, because of the frequent preaching, and 
 almost constant reading of scripture, which was used in the church. 
 But among us the people are far less instructed ; we must do what is 
 most necessary ; and begin with the literal sense ; without despising the 
 pious explications that the fathers gave. We must take care of pro- 
 viding our daily bread, before we seek after delicacies. In interpret- 
 ing scripture, we cannot do better, than to imitate the solidity of St. 
 Chrysostom. Most of our modern preachers do not study allegorical 
 meanings, because they have sufficiently explained the literal sense ; 
 but they forsake it, because they do not perceive its grandeur ; and 
 reckon it dry and barren in comparison of their way of preaching. 
 But we have all the truths and duties of religion in the letter of the 
 scripture, delivered not only with authority, and a singular beauty, 
 but with an inexhaustible variety ; so that, without having recourse 
 to mystical interpretations, a preacher may always have a great num- 
 ber of new and noble things to say. It is a deplorable thing to see 
 
 * See note A. at the end of the extract from Fenelon's Letter to the French 
 Academy. 
 
DIALOGUES CONCERNING ELOaUENCE. Ill 
 
 how much this sacred treasure is neglected, even by those who have 
 it always in their hands. If the clergy applied themselves to the an- 
 cient way of making homilies, we should then have two different sorts 
 of preachers. They who have no vivacity, or a poetical genius, would 
 explain the scriptures clearly, without imitating its lively, noble man- 
 ner ; and if they expounded the word God judiciously, and supported 
 their doctrine by an exemplary life, they would be very good preach- 
 ers. They would have what St. Ambrose requires, a chaste, simple, 
 clear style, full of weight and gravity ; without affecting elegance, 
 or despising the smoothness and graces of language. The other sort, 
 having a poetical turn of mind, would explain the scripture in its own 
 style and figures ; and by that means become accomplished preach- 
 ers. One sort would instruct people with clearness, force, and digni- 
 ty ; and the other would add to this powerful instruction, the sublim- 
 ity, the enthusiasm,* and vehemence of scripture ; so that it would 
 (if I may so say) be entire, and living in them, as much as it can be 
 in men who are not miraculously inspired from above. 
 
 B. Oh, Sir ; I had almost forgot an important article. Have a 
 moment's patience, I beseech you ; a few words will satisfy me. 
 
 A. What now ? Have you any body else to censure ? 
 
 B. Yes ; the panegyrists. Do you think that when they praise 
 a saint, they ought so to give his character, as to reduce all his ac- 
 tions and all his virtues to one point ? 
 
 A. That shows the orator's invention and fefined sense. 
 
 B. I understand you. It seems you do not like that method. 
 
 * Inspiration may be justly called divine enlhusiasm — for inspiration is a 
 real feeling of the divine presence ; and enthusiasm a false one. Characteris- 
 l ics^ Vol. i. p. 53. 
 
 This is what our author advances, when in behalf of enthusiasm he quotes 
 its formal enemies, and shows that they are as capable of it as its greatest con- 
 fessors and martyrs. So far is he from degrading' enthusiasm., or disclaiming it 
 in himself, that he looks upon this passion, simply considered, as the most nat- 
 ural ; and its object, the justest in the world. Even virtue itself he takes to 
 be no other than a noble enthusiasm, justly directed and regulated by that 
 high standard which he supposes in the nature of things — nor is thorough hon- 
 esty., in his hypothesis, any other than this zeal, or passion, moving strongly upon 
 the species, or view of the decorum and sublime of actions. Others may pursue 
 different forms, and fix their eye on different species, (as all men do on one or 
 other ;■) the real honest m,an., however plain or simple he appears, has that high- 
 est species [the honestum pulchrwrn., to y.ai.ov Tr^fjrov] honesty itself in view ; 
 and, instead of outward forms or symmetries, is struck with that of inward 
 character, the harmony, and numbers of the heart, and beauty of the affec- 
 tions, which form the manners, and conduct of a truly social life — upon the 
 whole therefore, according to our author, enthusiasm is in itself a very nat- 
 ural, honest passion, and has properly nothing for its object but what is good 
 a.nd honest. Char. Vol. iii. Miscel. 2. ch. 1, 
 
IVi DIALOGUES CONCERNING ELOQUENCE. 
 
 A. I think it wrong in most cases. He must put a force upon 
 things, who reduces them all to a single point. There are many ac- 
 tions of one's life that flow from divers principles, and plainly show that 
 he possessed very different qualities. The way of referring all the steps 
 of a man's conduct to one cause, is but a scholastic subtilty, which 
 shows that the orator is far from knowing human nature. The true 
 way to draw a just character, is to paint the whole man, and to set 
 him before the hearer's eyes, speaking and acting. In describing the 
 course of his life, the preacher should chiefly point out those passa- 
 ges wherein either his natural temper, or his piety best appeared. But 
 there should always be something left to the hearer's own observation. 
 The best way of praising holy persons is to recount their laudable 
 actions. This gives a body and force to a panegyric : this is what 
 instructs people ; and makes an impression upon their minds. But 
 it frequently happens that they return home without knowing any 
 thing of a person's life, about whom they have heard an hour's dis- 
 course : or at least, they have heard many remarks upon a few sep- 
 
 tarate facts, related without any connexion. On the contrary, a preach- 
 er ought to paint a person to the life ; and show what he was in ev- 
 ery period, in every condition, and in the most remarkable junctures 
 of his life. This could not hinder one from forming a character of 
 him : nay, it might be better collected from his actions, and his 
 words, than from general thoughts, and imaginary designs. 
 
 B. You would choose then to give the history of a holy person's 
 life, and not make a panegyric. 
 
 A. No ; you mistake me. I would not make a simple narration. 
 I should think it enough to give a coherent view of the chief facts in 
 a concise, lively, close, pathetic manner. Every thing should help to 
 give a just idea of the holy person I praised ; and at the same time 
 to give proper instruction to the hearers. To this I would add such 
 moral reflections, as I should think most suitable. Now do not you 
 think that such a discourse as this would have a noble and amiable 
 simplicity ? Do not you believe that the lives of holy people would 
 be better understood this way, and an audience be more edified than 
 they generally are? Do you not think that according to the rules of 
 eloquence we laid down, such a discourse would even be more elo- 
 quent than those overstrained panegyrics that are commonly made ? 
 
 B. I am of opinion that such sermons as you speak of would be 
 as instructive, as affecting, and as agreeable as any other. I am 
 now satisfied, Sir ; it is time to release you. I hope the pains you 
 have taken with me will not be lost; for I have resolved to part with 
 
DIALOGUES CONCERNING ELOQUENCE. 113 
 
 all my modern collections, and Italian wits ; and in a serious manner 
 to study the whole connexion and principles of religion ; by tracino- 
 them back to their source. 
 
 C. Farewell, Sir; the best acknowledgement I can make, is 
 to assure you that I will have a great regard to what you have said. 
 
 A. Gentlemen, good night. I will leave you with these words of 
 St. Jerome to Nepotian : ' When you teach in the church, do not en- • 
 deavour to draw applause, but rather sighs and groans from the peo- 
 ple ; let their tears praise you.* The discourses of a clergyman 
 should be full of the holy scripture. Be not a declaimer, but a true 
 teacher of the mysteries of God.' 
 
 * " When you observe a hearer in silence, not uttering' a word, but sor- 
 rowful, dejected, thoughtful, and in this condition returning^ straight home, 
 and by his conduct, displaying the fruits of preaching ; you ought to make 
 more account of such a one, than of him vi^ho crowns the preacher with 
 praise and applause." OslerraWs Lrct. \i. 
 
EXTRACT 
 
 FROM 
 
 THE LETTER OF M. FENELON 
 
 TO THE FRENCH ACADEMY. 
 
 Rhetoric has no such influence among us, as it had among the 
 ancients. Public assemblies meet only for shows and ceremonies. 
 We have scarce any remains of a powerful eloquence, either of our 
 old parliaments, or our general states, or our assemblies of chief per- 
 sons. Every thing is determined secretly in cabinet-councils, or in 
 some particular negotiation ; so that our people have no encourage- 
 ment to use such application as the Greeks did, to raise themselves 
 by the art of persuasion. The public use of eloquence is now almost 
 confined to the pulpit and the bar. 
 
 The warmth of our lawyers to gain a cause relating to the estate 
 of a private person, cannot equal the ambition which the Greek ora- 
 tors had to possess themselves of the supreme authority in a common- 
 wealth. A lawyer loses nothing ; nay, he gets his fee, though he 
 lose the cause he undertook. Is he young ? he applies himself 
 to plead elegantly, that he may acquire some reputation, without 
 having ever studied either the grounds of the law, or the great 
 models of antiquity. Has he established his character ? he leaves off 
 pleading, and enriches himself by chamber-practice. The most val- 
 uable lawyers are those who set facts in a clear light ; who recur to 
 some fixed principle of law ; and answer all objections according to 
 it. But where are those who have the art of forcing the assent, and 
 moving the hearts of a whole people ? 
 
 Shall I presume to speak with the same freedom concerning 
 preachers ? God knows how much I reverence the ministers of his 
 word. But I cannot offend any particular person among them, by 
 observing in general, that they are not all equally humble and disin- 
 terested. Young men, who have little reputation, are too forward in 
 preaching. People fancy they see that those seek their own glo- 
 ry more than God's ; and that they are more earnest about making 
 their fortune, than for the salvation of souls. 
 
LETTER TO THE FRENCH ACADEMY. 115 
 
 They talk like sparkling orators, rather than like ministers of 
 Christ, and stewards of his mysteries. It was not with this vain pomp 
 of words that St. Peter preached the cruciiied Jesus, in those sermons 
 which converted so many thousand people. 
 
 Would we learn the rules of a serious, effectual eloquence from 
 St. Austin ? He follows Cicero in distinguishing three different kinds 
 of speaking. He says we must speak submissively, in a humble, fa- 
 miliar way ; mildly, m an engaging, soft, insinuating manner, to make 
 people love the truth ; and, nobly, that is, in a lofty, vehement strain, 
 when we would captivate men, and rescue them from the dominion 
 of their passions. He adds, that the only reason for using such ex- 
 pressions as may please people, is because there are few men reason- 
 able enough to relish such truths in a discourse, as are quite dry and 
 naked. As for the sublime and vehement kind, he would not have 
 it florid ; " nor embellished with the ornaments of speech ; but rath- 
 er full of the most pathetic emotions.* For the speaker, following the 
 impulse of his thoughts, does not industriously study the beauties of 
 elocution ; but naturally uses such as rise from the subject itself." 
 The same father observes, that a man who fights resolutely with a 
 sword, enriched with gold and jewels, uses these arms, (without re- 
 garding the value of them,) because they are fit for fighting. He 
 adds, that God had permitted St. Cyprian to use some affected orna- 
 ments in his letter to Donatus, that posterity might see how much the 
 purity of the Christian doctrine had corrected this superfluous vanity, 
 and brought him to a more grave and modest eloquence. 
 
 But nothing can be more affecting than the two stories that St. 
 Austin relates, to show us the true way of preaching with success. 
 In the first instance, he was as yet but a priest. The holy bishop 
 Valerius appointed him to preach to the people of Hippo, in order to 
 reclaim them from riotous feasting on solemn days.t He opened the 
 scriptures, and read to them the most vehement and threatening re- 
 proaches. He earnestly besought his hearers, ' by the ignominies 
 and the sorrows, by the cross, by the blood of Christ, not to destroy 
 themselves ; to pity him who spake to them with so much affection : 
 and to show some regard to their venerable old bishop, who, out of 
 tenderness to them, had commanded him to instruct them in the truth. 
 ^I did not make them weep, (says he,) by first weeping over them : 
 
 * Non tam vcrboruai ornatibus Cdnituin est, quam riolentum animi aifec- 
 tibus — fertur quippe impetu suo, et elocutiouis pulchritudinem, si occur- 
 rerit, \i rerum rapit, non cura decoris assumit, — Aug. de Doct. Chr. L. iv. 
 
 + Episl. x's.ix.ad Alyp. 
 
116 LETTER TO THE FRENCH ACADEMY. 
 
 but while I preached, their tears prevented mine. I own that then 
 I could not restrain myself. After we had wept toorether, I began to 
 entertain great hope of their amendment.' On this occasion he quite 
 varied from the discourse he had prepared ; because he did not now 
 think it suitable to their penitent disposition. In fine, he had the 
 satisfaction of seeing this people tractable and reformed, from that 
 very day. 
 
 The other occasion, wherein he powerfully swayed the minds of 
 his audience, is thus related by himself: ' We must not imagine that 
 a man has spoken in a lofty, sublime manner, when he receives many 
 acclamations, and great applause. These are sometimes given to the 
 lowest turns of wit, and the ornaments of the moderate sort of elo- 
 quence. But the sublime strain ofttimes overwhelms people's minds 
 with its vehemence : it renders them speechless : it melts them into 
 tears. When I endeavoured to persuade the people of Cssarea in 
 Mauritania, to abolish a combat among the citizens, in which rela- 
 tions, brothers, fathers, and sons, being divided into two parties, 
 fought publicly for several days, at a certain time of the year ; and 
 every man endeavoured to kill the person he attacked : according to 
 the utmost of my ability, I used the most pathetic expressions to ex- 
 tirpate such a cruel, inveterate custom from the minds and manners 
 of this people. However, I thought I had done nothing, while I on- 
 ly heard their acclamations. But their tears gave me some hope : 
 their applauses showed that I had instructed them ; and that they 
 were pleased with my discourse : but their tears declared that their 
 minds were changed. When I saw them weep, I believed that this 
 horrible custom they had received from their ancestors, and been so 
 long enslaved to, would be abolished — it is now eight years ago, and 
 upwards, and by the grace of God they have been restrained from at- 
 tempting any such practice.' If St. Austin had weakened his dis- 
 course by the affected ornaments of the florid kind of rhetoric, he 
 would never have been able to reform the people of Hippo and Cae- 
 sarea. 
 
 Demosthenes likewise followed this rule of true eloquence. ' O 
 Athenians ! (said he) do not fancy that Philip is like a deity, assur- 
 ed of success in all his attempts. Among those Avho seem devoted 
 to his interest, there are some that hate, and dread, and envy him — 
 but your negligence and sloth puts all things to a stand. — Consider, 
 O Athenians, to what condition ye are reduced. This wicked man 
 is gone so far as to leave you no choice between vigilance and inac- 
 tivity. They say he threatens you ; and talks arrogantly. He is 
 
LETTER TO THE FRENCH ACADEMY. 117 
 
 not content now with what he has already conquered : he forms new 
 projects every day ; and lays snares for you on all sides, while you 
 continue still backward and slothful. When then, O Athenians ! 
 when is it that ye will do what ye ought to do ? when will ye attempt 
 something 1 when will necessity determine you to act ? what must 
 we think of what is now a-doing 1 In my opinion, no necessity can 
 be more urgent upon a free people than what arises from the shame 
 of their past ill conduct. Will ye still wander about in public places 
 inquiring after news ? what stranger news can there be, than that a 
 man of Macedon subdues the Athenians, and governs all Greece ? is 
 Philip dead ? says one : no, says another, he is only sick : what avails 
 it, which he is ? for if he were dead, you would soon raise up anoth- 
 er Philip.' Here good sense speaks without any other ornament than 
 its native force. The orator makes the truth plain to all the people : 
 he awakens them : he spurs them on to action : he shows them their 
 impending ruin. Every thing is spoken for the common good ; not a 
 word to show his own wit : there is no glittering thought : all tends 
 to instruct and move the people. 
 
 Indeed the Romans began very late to follow the example of the 
 Greeks, in improving polite learning. 
 
 Graiis ingenium, Graiis dedit ore rotuodo 
 Musa loqui, praeter laudem nuUius avaris. 
 Romani pueri longis rationibus assem 
 Discunt in partes centum deducere- 
 
 Hor. de Ar. Poet. v. 323. 
 
 The Romans were employed about their laws and rights ; about 
 war, and husbandry, and commerce : which gave Virgil occasion to 
 say: 
 
 Excudent alii spirantia mollius aera ; 
 
 Credo equidem ; vivos ducent de marmore vultus. 
 
 Orabunt causas melius ; — 
 
 Tu regere imperio populos, Romane, memento ; 
 Hae tibi erunt artes ; — 
 
 Aen. vi. v. 848. 
 
 Sallust finely describes the manners of ancient Rome ; even while 
 he owns that she neglected literature. ' The most prudent (says he) 
 were always the busiest. No one exercised his wit more than his 
 body. The worthiest persons chose rather to act wisely, than to de- 
 claim : and to have their brave deeds applauded by others ; rather 
 than to bury themselves in recording their neighbour's good ac- 
 tions.' 
 
 We must acknowledge, however, according to Livy's testimony. 
 
118 LETTER TO THE FRENCH ACADEMY. 
 
 that a strong and popular eloquence was well cultivated at Rome in 
 the days of Manlius. This man, who had saved the capitol trom the 
 Gauls, tried to stir up the people to sedition. " How long," said he, 
 " will ye be ignorant of your strength ; which nature discovers to the 
 very beasts? Count at least how many ye are — I should think ye 
 would fight more resolutely for liberty, than those men for domin- 
 ion. How long will ye look upon me 1 Ye may all of you depend 
 on me to the utmost," &c. This powerful orator persuaded all the 
 people to pardon him, stretching out his hands towards the capitol, 
 which he had formerly saved. Nor could his death be obtained of 
 the multitude, till he was carried into a sacred wood : whence he 
 could no longer show them the capitol. " The Tribunes found," 
 says Livy, "that seeing the people's minds were so strongly prepos- 
 sessed with the merit of Manlius, it would be impossible to persuade 
 them he was really guilty, unless they could carry them out of the 
 sight of the capitol, which reminded them of his glorious service. 
 Then his crime appeared." 
 
 Every one knows what troubles eloquence occasioned among 
 the Greeks. At Rome, Cataline's oratory brought the republic to 
 the brink of ruin. But that eloquence tended only to persuade peo- 
 ple, and to move their passions. Wit was never employed in it. A flor- 
 id declaimer could have had no influence in public affairs. 
 
 Nothing can be more artless than Brutus, when he writes to Cic- 
 ero with such an air of superiority, as to reprove and silence him. 
 " You beg our life and safety of Octavius," says he ; " what death 
 could be so bad ? By this request you show that tyranny is not de- 
 stroyed ; and that we have only changed our tyrant. Consider your 
 own words ; and deny if you can, that such a petition is fit to be of- 
 fered to none but a king ; and from a slave too. You say, that you 
 ask and expect only one favour of him ; that he would save the lives 
 of those citizens who are esteemed by persons of worth, and by all 
 the Roman people. What, then ; unless he should graciously please, 
 we must not live ! But it is better to die than to owe our lives to him. 
 No : I cannot think the gods are such declared enemies to the safe- 
 ty of Rome, as to be willing that the life of any citizen should be 
 begged of Octavius ; and far less the lives of those who are the deliv- 
 erers of the universe. O Cicero ! can you confess that he has such 
 power ! and still be one of his friends ? Or if you love me, can you 
 desire to see me at Rome, when I cannot come thither without ob- 
 taining that boy's permission ? For what do you thank him, if you 
 think that our life must still be begged of him as a favour ? Must we 
 
LETTER TO THE FRENCH ACADEMY. 119 
 
 reckon it a happiness (hat he chooses to have such favours asked rath- 
 er of him, than of Antony ? — This weakness and despair, which oth- 
 ers are guilty of as well as you, first emboldened Caesar to make him- 
 self king. — But if we remembered that we are Romans, the ambition 
 of these base men to usurp the government, would not have been 
 greater than our courage in defending it. I am afraid that you, who 
 have been consul, and avenged the public of so many crimes, have 
 thereby only delayed our ruin for a short while. How can you be- 
 hold what you have done ?" How weak, indecent, and mean, must 
 this discourse have appeared, if it had been filled with witticisms and 
 quaint conceits ! 
 
 But now, shall those, who (Jught to speak like apostles, gather up, 
 with industrious affectation, those flowers of rhetoric which Demosthe- 
 nes, Manlius, and Brutus, trampled on ? Shall we imagine that the 
 ministers of the gospel have less concern for the eternal salvation of 
 souls, than Demosthenes for the liberty of his country ; less zeal to 
 do good, than Manlius had ambition to seduce the multitude ; or less 
 resolution than Brutus, who chose death rather than to owe his life to 
 a tyrant ? 
 
 I own, that the florid kind of eloquence has its beauties : but they 
 are quite misapplied in those discourses that ought to be animated 
 with the noblest passions ; and wherein there is no room for delicate 
 turns of wit. The florid sort of rhetoric can never come up to the 
 true sublime. What would the ancients have said of a tragedy, 
 wherein Hecuba laments her misfortunes with points of wit 1 True 
 grief does not talk thus. Or what could we think of a preacher who 
 should, in the most affected jingle of words, show sinners the divine 
 judgement hanging over their heads, and hell open under their feet? 
 There is a decency to be observed in our language, as in our clothes.* 
 A disconsolate widow does not mourn in fringes, ribbons, and em- 
 broidery. And an apostolical minister ought not to preach the word 
 of God in a pompous style, full of affected ornaments. The Pagans 
 would not have endured to see even a comedy so ill acted. 
 
 Ut ridentibus arrident, ita flentibus adflent 
 
 Humani vultus. Si vis me flere, doiendum est 
 
 Primum ipsi tibi ; tunc tua me infortunia laedent, 
 
 Telephe, vel Feleu ; male si mandata loqueris, 
 
 Aut dormitabo, ant ridebo ; tristia moestiim' 
 
 Vultum verba decent Hor. de Ar. Poet. v. lOl. 
 
 * Nunc quid aptum sit, hoc est, quid maxime deceat in oratione, videamus ; 
 quamquam id quidem perspicuum est, nou omni causae, nee auditori, neque 
 personae, neque tempori congruere oratiouis unum genus — omnique in re posse 
 quod deceat facere, artis et naturae est ; scire, quid, quandoque deceat, pru- 
 dentiae. Cicero de Oral. lib. iii. } 53. 
 
120 LETTER TO THE FRENCH ACADEMY. 
 
 We must not judge so unfavourably of eloquence as to reckon it 
 only a frivolous art, that a declaimer uses to impose upon the weak 
 imagination of the multitude, and to serve his own ends. It is a very 
 serious art ; designed to instruct people ; suppress their passions ; 
 and reform their manners ; to support the laws ; direct public coun- 
 cils ; and to make men good and happy. The more pains a haran- 
 guer takes to dazzle me, by the artifices of his discourse, the more 
 I should despise his vanity. His eagerness to display his wit would 
 in my judgement render him unworthy of the least admiration. I 
 love a serious preacher, who speaks for my sake, and not for his own ; 
 who seeks my salvation, and not his own vain-glory. He best de- 
 serves to be heard, who uses speech only to clothe his thoughts ; and 
 his thoughts only to promote truth and virtue. Nothing is more des- 
 picable than a professed declaimer, who retails his discourses as a 
 quack does his medicines. 
 
 T am willing this point should be determined by the very heathens. 
 Plato wouW not permit in his republic such effeminate notes of music 
 as the Lydians used. The Lacedemonians excluded from theirs all 
 instruments that were too compounded ; lest they should soften the 
 people's temper. Such harmony as serves merely to please the ear, 
 is an amusement fit only for soft and idle persons ; and is unworthy of a 
 well ordered commonwealth. It is no farther valuable than the souiids 
 agree to the sense of the words ; and the words inspire virtuous sen- 
 timents. Painting, sculpture, and other elegant arts, ought to have 
 the same end. This ought undoubtedly to be the design of eloquence 
 too. Pleasure ought to be mixed with it only to serve as a counter- 
 poise to men's vicious passions ; and to render virtue amiable. 
 
 I would have an orator prepare himself a long time by general 
 study, to acquire a large stock of knowledge ; and to qualify himself 
 for composing well ; that so he might need the less preparation for 
 each particular discourse. I would have him naturally a man of good 
 sense ; and to reduce all he says to good sense,* as the standard of 
 his discourse. His studies should be solid ; he should apply himself 
 to reason justly ; and industriously avoid all subtile and over-refined 
 notions. He should distrust his imagination ; and not let it influence 
 his judgement. He should ground every discourse upon some ev- 
 ident principle ; and from that draw the most obvious and natural 
 consequences. 
 
 * Caeterarum artium studia fere reconditis, alque abditis e fontibus hauri- 
 untur ; dicendi autem omnis ratio in medio posita, communi quodam in usU, 
 atque in hotninum more et sermone versatur ; ut in caeteris id maxirae excel- 
 lat, quod longissime sit ab imperitorum intelli§:entia sensuque disjunctum ; ia 
 dicendo autem vitium vel maximum est, a vulg-ari genere orationis, atque a 
 consuetudine communis sensus abhorrere. Ciuro de Oral. lib. i. i 3. 
 
LETTER TO THE FRENCH ACADEMY. 121 
 
 Scribendi recte sapere est et principium etfons ; 
 Rem tibi Socraticae poterunt ostendere chartae ; 
 Verbaque provisani rem non invita sequentiir. 
 Qui didicit patriae, quid debeat, et quid amicis, 
 Quo sit amore parens, quo frater amandus et hospes ; 
 
 ' ille profecto 
 
 Reddere personae scit convenieutia cuique. 
 
 Hor. de c4r. Poet. v. 309. 
 
 Generally speaking, a florid declaimer knows neither the princi- 
 ples of sound philosophy, nor those of the christian doctrine, for per- 
 fecting the manners of men. He minds nothing but bright ex- 
 pressions, and ingenious turns. What he chiefly wants is solid 
 knowledge. He can talk handsomely, without knowing what he 
 ought to say. He weakens the most important truths by his vain and 
 elaborate turns of fancy, or expression. 
 
 On the contrary, the true orator adorns his discourse only with bright 
 truths,* noble sentiments, and such strong expressions as are adapted 
 to his subject, and to the passions he would excite. He thinks ; he 
 feels ; and his words naturally flow from him. ' He does not depend 
 on words, (says St. Austin,) but they on him.' A man that has a 
 great and active soul, with a natural easiness of speech, improved by 
 practice, needs never fear the want of expressions. His most ordina- 
 ry discourses will have exquisite strokes of oratory that the florid ha- 
 ranguers can never imitate. He is not a slave to words, f but closely 
 pursues the truth. He knows that vehemence is as it were the soul 
 of eloquence. He first lays down the principle which must serve to 
 clear the subject he treats of. He sets this principle in the fullest 
 light. He turns it every way to give his slowest hearers a clear view 
 of it. He draws the remotest consequences from it by a concise 
 and obvious train of reasoning. Every truth is set in its proper place 
 with regard to the whole ; it prepares, leads on, and supports, anoth- 
 er truth that needed its assistance. This just order prevents the 
 trouble of needless repetitions ; but it retrenches none of those useful 
 ones, that serve to direct the hearer's attention frequently to that 
 chief point on which the whole depends. The orator must often show 
 him the conclusion that is contained in the principle, and from this 
 principle, as from the centre, he must spread a due light over all the 
 parts of the discourse ; as a skilful painter places the light so in his 
 
 * Sed ornatus (repetam enim) virilis, fortis et sanctus sit ; nee effoemina- 
 tam laevitatem, nee fueo eminentem colorem amet ; sanguine et viribus nite- 
 at. Quint, lib. viii. c. 3. 
 
 t Propterea non debet quisquam ubi maxima rerum momenta versantur, 
 de verbis esse solicitus. Quint, lib. viii. c. 3. 
 
 16 
 
122 LETTER TO THE FRENCH ACADEMY. 
 
 picture, as from one single point to distribute a due proportion of it to 
 
 every figure. The whole discourse is one ; and may be reduced to 
 
 one single proposition, set in the strongest light, by various views and 
 
 explications of it. This unity of design shows the whole performance 
 
 at one view ; as in the public places of a city, one may see all the 
 
 streets and gates of it, when the streets are straight, equal, and duly 
 
 proportioned. The discourse is the proposition unfolded ; and the 
 
 proposition is an abstract of the discourse. 
 
 Denique sit quodvis simplex duntaxat et unum. 
 
 Hor. de JLr. Poet, v. 23. 
 
 He who perceives not the beauty and force of this unity and order, 
 has never seen any thing in its full light. He has only seen shadows 
 in Plato's cavern. What should we say of an architect, who could see 
 no difference between a stately palace, whose apartments are adjusted 
 with the exactest proportion, so as to make one uniform structure ; 
 and a confused heap of little buildings, which do not compose one re- 
 gular plan, though they be all placed together ? What comparison is 
 there between the Colisaeum, and a confused multitude of irregular 
 houses in a city ? There can be no true unity in any composure, unless 
 there can be nothing taken from it without spoiling it. It never has 
 a right order, but when we cannot displace any part without weaken- 
 ing, obscuring, and disordering the whole. This is what Horace 
 explains perfectly well. 
 
 — Cui lecta potenter erit res 
 
 Nee facundia deseret huiic, nee lucidus ordo. 
 
 Ordinis haec virtus erit, et Venus, aut eg^o fallor 
 
 Ut jam nunc dicat, jam nunc debentia dici, 
 
 Pleraque differat, et praesens in tempus omittat. 
 
 De Ar. Poet. 
 
 An author who does not thus methodize his discourse, is not fully 
 master of his subject: he has but an imperfect taste, and a low geni- 
 us. Order indeed is an excellence we seldom meet with in the pro- 
 ductions of the mind. A discourse is perfect when it has at once 
 method, propriety, strength, and vehemence. But in order to this, the 
 orator must have viewed, examined, and comprehended every point, 
 that he may range each word in its proper place.* This is what an 
 
 * It is an infallible proof of the want of just integrity in every writing, from 
 the epopeia, or heroic poem, down to the familiar epistle, or slightest essay ei- 
 ther in Terse or prose, if every several part or portion fits not its proper place so 
 exactly that the least transposition would be impracticable. — If there be any 
 passage in the middle, or end, which might have stood in the beginning ; or any 
 in the beginning, which might have stood as well in the middle, or end ; there 
 is properly in such a piece, neither beginning, middle nor end ; it is a mere 
 rhapsody, not a work. And the more it assumes the air or appearance of a re- 
 al work, the more ridiculous it becomes. Characteristics ^ vol. iii, p. 259, 260. 
 
LETTER TO THE FRENCH ACADEMY. 123 
 
 ignorant declaimer, who is guided by his imagination, can never dis- 
 cern. 
 
 Isocrates is smooth, insinuating, and elegant ; but can we com- 
 pare him to Homer? I will go farther; and am not afraid to say, 
 that T think Demosthenes a greater orator than Cicero.* I protest 
 there is no man admires Cicero more than I do. He embellishes ev- 
 ery thing he handles. He is an honour to speech : and makes that 
 happy use of words that no one else could. He has a vast vari- 
 ety of wit. He is even concise and vehement when he designs 
 to be so against Cataline, Verres, Antony ; but we may perceive 
 some finery in his discourses. His art is wonderful, but still 
 we discern it. While he is concerned for the safety of the repub- 
 lic, he does not forget that he is an orator ; nor does he let others 
 forget it. Demosthenes seems transported, and to have nothing in 
 view but his country. He does not study what is beautiful, but natu- 
 rally falls into it, without reflecting. He is above admiration. He 
 uses speech, as a modest man does his clothes, only to cover himself 
 He thunders, he lightens ; he is like a torrent that hurries every 
 thing along with it. We cannot criticise him ; for he is master of our 
 passions. We consider the things he says, and not his words. We 
 lose sight of him : we think of Philip only, who usurps every thing. 
 I am charmed with these two orators ; but I confess that Tully's pro- 
 digious art and magnificent eloquence affect me less than the vehe- 
 ment simplicity of Demosthenes.t 
 
 Art| lessens and exposes itself, when it is too open. Thus Longi- 
 nus says, that " Isocrates blundered like a school boy, when he began 
 one of his panegyrics in this manner :" — ' Seeing such is the nature 
 of eloquence, that it can make great things appear little, and small 
 things to seem great ; that it can represent the oldest things as new, 
 
 * Quorum ego virtutes plerasque arbitror similes, consilium, ordinem divi- 
 dendi, praeparandi, probandi rationem ; omnia denique, quae sunt inventionis. 
 In eloquendo est aliqua diversitas ; densior ille, (Demosthenes ;) hie (Cicero) 
 copiosior ; ille concludit adstrictius ; hie latius pugnat ; ille acumine semper; 
 hie frequenter et pondere : illi nihil detrahi potest; huic nihil adjici ; curae 
 plus in hoc ; iu illo naturae. — Cedendum vero in hoc quidem, quod ille et prior 
 fuit, et ex magna parte Ciceronem, quantus est, fecit. Nam mihi videtur M. 
 Tullius, cum se totum ad imitationem Graecorum contulisset, efRnxisse vim 
 Demoslhenis, copiam Platonis, jucunditatem Isocratis. — Quint, lib. x. cap. 1. 
 
 t For a comparison between Cicero and Demosthenes, the reader may con- 
 sult Rolmn's Belles Letters., vol. ii. eh. 3, sect. 3. — Dr. Bi.air's Led. vol. 
 i. Mr. Hume's Essays,^ vol. i. Essay l2. — Knox's Essat/s, vol. i. No. 44. 
 
 ■^ Sed hoc pati non possumus, et perire artem putamus, nisi appareat ; cum 
 desinat ars esse, si apparet. Quint, lib. iv. cap. 2. 
 
124 LETTER TO THE FRENCH ACADEMY. 
 
 and the newest as old. — " Is it thus, O Isocrates ? one might say, 
 " that you are going to change all things with regard to the Lace- 
 demonians and the Athenians ? By this manner of praising elo- 
 quence, he makes a preamble, to caution his hearers against believing 
 any thing he should say." In effect, it was to declare to the world, 
 that orators are only sophists, such as Plato's Gorgias was, and the 
 other declaimers of Greece ; who perverted rhetoric to impose on the 
 people. 
 
 Since eloquence requires that an orator should be a man of probi- 
 ty, and be esteemed such, if he would expect success in the most 
 common affairs of life; how much greater reason have we to believe 
 this saying of St. Austin, concerning those who ought to speak like 
 apostles ? ' He preaches sublimely, whose life is irreproachable.'* 
 What good can we expect from the discourses of a young man with- 
 out solid knowledge, without experience, without an established char- 
 acter ; who makes a diversion of oratory ; and, perhaps, endeavours 
 to raise his fortune by that ministry, which obliges us to be poor with 
 Jesus Christ ; to bear our cross with him, by self denial ; and to com- 
 mand men's passions in order to convert them ? 
 
 * " With respect to preaching, the whole of it depends on piety. It is that 
 •which makes you seek out edifying subjects, and confine yourselves to such as 
 are useful and necessary. That gives force and unction to your discourse, and 
 rnakes you say affecting things, A pious man understands the human heart ; 
 piety is the source of true eloquence, which is natural, simple, and sublime." 
 
 Ostervalcfs Led. i. 
 
NOTE A, 
 
 REFERRED TO ON PAGE 110. 
 
 The quaint and whimsical exposition of the scriptures, often introduc- 
 ed into sermons, especially when a metaphor belongs to the subject 
 of discourse, is so inconsistent with the proper ends of preaching ; 
 that it seems desirable to place this fault in a distinct light, for the 
 admonition of those, who are entering tipon the duties of the sacred 
 office. 
 
 The following pages are extracted from the Christian Observer, as 
 containing a detailed specimen of this defect, which, in greater or 
 smaller degrees of excess, is common in the pulpit. 
 
 A FEW days ago I heard a sermon preached at S church, by the 
 
 Rev. Mr. B , from Mark i. J7; "And Jesus said unto them, 
 
 Come ye after me, and I will make you to become fishers of men." 
 
 Mr. B observed that Jesus Christ used to teach the people 
 
 spiritual things, by means of sensible and familiar objects. In the 
 present case he spoke to fishermen, who understood well what fishing 
 was : he therefore represented to them the nature of the Gospel min- 
 istry by means of this their trade. " In prosecution of this idea, I 
 propose," said the preacher, " to show you three things : First, As 
 the fish caught by these fishermen were taken out of the sea, so I 
 shall show you what is that sea, out of which those spiritual fish spok- 
 en of by Christ are taken ; secondly, 1 shall show the manner of tak- 
 ing them ; and thirdly, the effects of their being so taken. For 
 as Christ made use of this metaphor, we may be sure that the met- 
 aphor is perfect, and that it must be a suitable one in all its parts. 
 
 " First, then, what is that sea out of which the spiritual fish are 
 taken ? — The sea is unquestionably the world ; that world, I mean, 
 which ' lieth in wickedness.' To prove this, let us mark some other 
 passages of scripture. 
 
 "I. Does not the scripture say, ' That the wicked are like a 
 troubled sea ;' yea, that they are like a sea ' which casteth up 
 mire and dirt V Again, does not Job speak of the sea as containinor 
 things innumerable, both small and great ? — and there is that great 
 Leviathan, which hath its pastime therein. So the world contains 
 people both small and great, high and low ; people various and innu- 
 merable. In another striking particular does the wicked world re- 
 semble the sea. In the sea, the fishes, of which some are great and 
 some are small, devour one another. They live by this means ; for 
 God has appointed it. And in this wicked world what a confusion is 
 there ! Confusion in families, confusion in cities, confusion in king- 
 doms ! Turn your face now to France, turn it to Italy — what horrid 
 wickedness and confusion is every where seen — how does one man 
 
126 
 
 or one party devour another ! At one tinne the king of France is put 
 to death by the people ; then the people are overwhelmed by one fac- 
 tion, and then by another, and so it is ; confusion upon confusion, 
 factions and individuals all destroying one another. 
 
 " Again, the wicked world is like the sea, inasmuch as the fishes 
 in the sea, like the wicked men in the world, are all following their 
 own natural propensities, and have no taste for any thing else. How 
 do the youth run to the ball, and the play, and the card table, and 
 place all their delight therein ! They have no taste for spiritual pleas- 
 ures — no more than a fish has for any pleasures or employments out 
 of the water. 
 
 " And this brings me to the second thing, which is to shew you 
 what is the manner in which these spiritual fish are caught. But here, 
 first, I would observe, that there is such a thing as unlawful nets ; and 
 so in the Gospel there is an unlawful net which some fishermen 
 throw; I mean the net of mere morality. Morality never did, nor 
 never can convert one poor sinner to God. From the creation of the 
 world to the present hour, it never converted one ; and why ? Because 
 it is not the Gospel. When men speak of the stupendous love of 
 Christ, of his mercy and grace to sinners, of the guilt and wretched- 
 ness of man, and of a free salvation, then they throw the Gospel-net, 
 and God will then bless his word, for he has promised that such fisher- 
 men as these shall never labour in vain. They may be disappointed tor a 
 time. We may throw our net on one Sunday and catch no fish, and 
 then throw it again on another Sunday; but on one day, if not on 
 another, some poor soul shall be converted to God by it. It is true 
 that angling is another way of catching fish ; on which I must say, 
 that they who preach mere morality, are like fishermen who throw 
 the bait into the water — a pleasing bait, which the fish are very eager 
 after, but there is no hook to it. The spiritual fish are never caught 
 in this way. 
 
 " W'lat then is the way in which these spiritual fish are caught? 
 — And first, 1 would say, that they are taken out of the water, and no 
 more return to it. And so is the matter represented in Scripture, 
 where it is said, that God hath translated us into the kingdom of his 
 dear Son. He that is caught in the Gospel-net never returns to the 
 world. He experiences a total change in conversion — as great a 
 change as it would be for a fish to be taken out of the sea, and to 
 have the nature of one of those animals given him, which live on dry 
 land ; for this would be a miracle, undoubtedly ; and so conversions 
 are miracles. Each individual conversion is as much a miracle as 
 that would be, for it is wrought by the omnipotent power of God. 
 And in this I apprehend consists the chief beauty of the present 
 metaphor. It is that which seems to have been particularly intended 
 by it. 
 
 " Again, when fish are caught, you know they always strive to 
 get back again, though they cannot. So the sinner, when caught in 
 the Gospel-net, struggles hard to get back into the sea ; that is, into 
 the world ; but the omnipotent power of God keeps him out. Say, 
 
127 
 
 BOW, you that have been drawn out of the world by the grace of God, 
 did you not struggle a while to return thither again I 
 
 " Again, there are nets of various sorts and sizes used in fishing ; 
 and so the Gospel-minister has various subjects by which he endeav- 
 ours to draw his hearers — ' We do not use the same net for sprats 
 that we do for salmon.' Some ministers alarm the conscience by the 
 terrors of the Lord, some melt and draw the sinner by the sweet mer- 
 cies of the Gospel, &lc. &lc. I have often admired those passages in 
 St. Paul, by which he endeavoured to win the hearts of his several 
 hearers. And so we also have our different nets. We take one text 
 on one day, and endeavour to catch you by it. and we take another 
 text another day ; and we handle the Gospel sometimes in one man- 
 ner, and sometimes in a new and different manner ; and thus it is, 
 that different souls are caught. 
 
 " And now, thirdly, what is the effector consequence of catching 
 these spiritual fish ? The first and chief consequence I would name 
 is, that as a fish dies when taken out of the water, so are they dead 
 to the things in which they once lived. Mark now that passage of the 
 Apostle, " For ye are dead, and your life is hid with Christ in God." 
 They come into a new element ; they have no taste for the pleasures 
 of that element in which alone they could once live. What is the 
 world's element? It is pleasure, riches, and so forth. But the con- 
 verted person is dead to these. — And here let me call your attention 
 to that particular passage of Scripture, in which Peter is employed in 
 catching a fish, in whose mouth a piece of money was found. On 
 this there is, I believe, a remark made by an old expositor, which will 
 be of use to us in the present case. Peter threw in his hook at the 
 command of Christ, and drew up the fish; and behold in its mouth 
 was a piece of money ! Now this money in the fish's mouth may 
 show how much money and wealth are apt to be in the mouth, and 
 also in the heart, of the unconverted man, till the fisherman catches 
 him and draws him out. But when the fish is drawn out of the water, 
 then he drops the money out of his mouth ; and what does he do with 
 it ? " He gives it to Peter," — that is to say, he commits it to Peter, 
 or some minister or steward of God, to be employed by him in deeds 
 of mercy and loving-kindness to his brethren. 
 
 " Again, when the spiritual fish are caught, we may observe, that 
 their next business is to catch others ; ' when thou art converted, 
 strengthen thy brethren.' One becomes a bait for another, &c. 
 
 "And now, my brethren," the preacher observed in conclusion, 
 " may God grant that some of you may be converted to God this 
 night ; or if not this night, may you at least be caught in the Gospel- 
 net before the awful hour of death shall come. Think of that hour ; 
 how dreadful to the sinner ! how happy to the saint ! We set before 
 you the Gospel-promises. If it were not for these, we should have no 
 hope of gaining your soul. But it is because your bodies must die 
 and moulder in the grave : it is because your souls must live forever : 
 it is because heaven is so glorious, and hell so dreadful, that we so ear- 
 nestly address you. These are the baits by which we would allure 
 you. But ye must be born again : ye cannot go to heaven without 
 
128 
 
 it. An unconverted man, if he was in heaven, would be more misera- 
 ble than if he was in the lowest hell ; for what pleasure would there 
 be in heaven to him who has no heart to pray, to attend the preach- 
 ing of the Gospel, and to hear the precious name of Christ sounded 
 forth in his ears ?" — He ended with praying that what had now 
 been said might be the means of awakening and converting some 
 present, and that Jesus Christ would send down his Spirit, that his 
 name might be glorified, and their souls everlastingly saved. 
 
 \n justification of the above sermon, it will probably be said by 
 the favourers of this mode of preaching, and it may in part, perhaps, 
 be said with truth — 
 
 1. That though faulty in some particulars, it contains much " Gos- 
 pel-truth ;" that the fundamental points of Christianity, viz. the fall 
 and total corruption of man, the necessity of regeneration, salvation 
 by free grace, and faith in Christ are either strongly asserted or clear- 
 ly implied ; and that to these, whenever clearly preached, though 
 with much imperfection, God may be expected to give his blessing. 
 
 2. That this manner of preaching is also popular, being likely both 
 to draw a congregation to church, and also to fix their attention when 
 there, which is a great point ; most ministers finding it very difficult 
 to gain hearers, while this preacher's church is always remarkably 
 full. 
 
 3. It will also perhaps be urged, that this gentleman's preaching 
 has been found useful ; many having been awakened and converted 
 by it, and that the test of good and bad preaching is, generally speak- 
 ing, the effect. 
 
 In palliation of the faults of it, it will probably be said — 
 
 1. That the preacher is a man of a lively, and perhaps too fanci- 
 ful turn of mind; that all men have their particularities ; and that too 
 strict criticism must not be applied to the sermons of every lively 
 preacher ; for whose sermons will bear this? 
 
 2. That although some texts of Scripture were strained by the 
 preacher, and many inferences from the text pushed beyond our Sa- 
 viour's intention, yet that every material thing stated in the course of 
 the sermon was true, and proveable from other texts of Scripture, if 
 not from his own text. 
 
 3. That many other good men besides Mr. B , fall into the 
 
 same way of too much spiritualizing a plain text,- that, in particular, 
 many a good old Puritan used to do so ; and that the part of his ser- 
 mon most liable to the objection of a critic seems to have been bor- 
 rowed from some old Puritan, or commentator of Scripture, who par- 
 took largely of this fault. 
 
 Having thus stated what may be said in favour of this mode of 
 preaching, it will now be well to consider what are the objections to 
 it. 
 
 1. And, first, the use made of the words of the text (which were 
 words spoken by our Saviour himself) is clearly not the use tchich our 
 Saviour intended that we should make of them. The truth of this ob- 
 jection it seems hardly necessary to prove ; for who can believe that 
 
129 
 
 our Saviour, in merely saying to these fishermen, " Come after me, 
 and I will make you fishers of men," meant also to teach us that the 
 world was like the sea, and also that it was like the sea because both 
 fishes and men are in the habit of devouring one another, &c. &.c. &,c. 
 The manner, indeed, in which Mr. B attempts to establish the re- 
 semblance, is a clear proof how ridiculous is the attempt. He quotes 
 the following text : " The wicked are like the troubled sea, the waves 
 whereof cast up mire and dirt :" that is to say, wicked men are like 
 the troubled sea ; but what he had asserted was, that the world or place 
 in which wicked men live was like the sea, not that wicked men them- 
 selves were. The wicked men themselves he had compared to fishes. 
 Thus the introduction of the text from Isaiah only increases the con- 
 fusion, not to mention how ridiculous it would be to suppose a con- 
 nexion between this passage of Isaiah and our Saviour's words in the 
 text, even if they accorded. He next says : 'The sea is like the world, 
 because, as there are fishes of many sizes in the sea, so there are men 
 of many degrees in the world.' Equally, therefore, might it be said that 
 the world is like the air because there are in it birds of many sizes ; 
 or like, in short, almost every thing in nature which consists of many 
 parts ; for what is there of vfhich the many parts are not of many sizes ? 
 
 The error as to the present point seems to be this : Mr. B 
 
 says, that " the words of Christ in the text are a metaphor," and that 
 " we may be sure that every metaphor used by Christ must be perfect 
 and complete in all its parts." To which it is answered, that every 
 metaphor is perfect and complete, if it perfectly and completely an- 
 swers the purpose of giving the one simple impression intended by 
 it. 
 
 " Alexander was a lion," is a metaphor which has been often 
 used ; and this is the common instance of a metaphor which is given 
 in the most simple books on that subject. Does it then follow that 
 they who have used that metaphor, have intended to say that Alexan- 
 der was like a lion in any thing else than in his fierceness and his 
 courage 1 Is the metaphor imperfect unless Alexander can be also 
 shown, in some ingenious way or other, to have four legs like a lion, 
 and a long and flowing mane 1 So likewise it is not to be supposed, 
 that because our Saviour by a metaphor called ministers fishers of 
 men, he intended therefore that we should find out a resemblance be- 
 tween the world and the sea, between the act of drawing a fish out of 
 the sea and the act of converting a sinner, and between the effects 
 which follow after catching a fish, and the effects which follow after 
 converting a man. To attempt such a resemblance is not ingenious ; 
 it is ridiculous ; and it tends, therefore, to render the gospel ridicu- 
 lous. 
 
 Our Saviour was sober and serious, and not playful, when he used 
 the expression in the text : he meant to speak seriously, and only gen- 
 erally and briefly, of the future occupation of the fishermen whom he 
 was then calling to the ministry, and he did not advert at all to the 
 multitude of little circumstances which belong to fishing or belong tPj 
 
 the Gospel ministry ; but Mr. B has run a long parallel betweeui 
 
 fishing and preaching, &:-c. &.C., and he has therefore done that which 
 
 17 
 
130 
 
 was never intended by Christ. And thus, while he has amused his 
 hearers, he has sacrificed their edification ; for perhaps hardly any 
 thing is more hostile to edification than the little wit and humour and 
 petty conceit of the pulpit. 
 
 He that negotiates between God and man, 
 
 As God's ambassador, the grand concerns 
 
 Of judgement and of mercy, should beware 
 
 Of lightness in his speech. 'Tis pitiful 
 
 To court a grin when you should woo a soul ; 
 
 To break ajest. when pity would inspire 
 
 Pathetic exhortation ; and t' address 
 
 The skittish fancy with facetious tales. 
 
 When sent with God's commission to the heart ! 
 
 2. Let us consider, a little more closely, some of the serious 
 mischiefs ivhich result from this as well as from every other false and 
 corrupt morle of treating Scripture. — For the preacher to give to the 
 people, in any respect, a false idea of the things intended by God to 
 be taught by a text, is certainly a serious evil. The Scriptures are 
 Scriptures of truth : they should be reverenced as conveying truth. 
 A truly serious mind is athirst to search out those truths they contain, 
 and is anxious to have no human alterations or additions made to 
 them. Such a one wishes to have a text of Scripture explained, ap- 
 plied to his conscience, and accommodated to present circumstances 
 and present times, by fair and simple inference ; but he wishes not to 
 have any new, conceited, entertaining, or surprising meaning given to 
 it : he desires only to have the pure word of God. 
 
 This anxiety to know the truth, which must be the characteristic 
 of every serious mind, will be accompanied with much jealousy on the 
 subject. Such a person will be afraid of being seduced out of the 
 plain path of Scripture, in order to gather flowers: he will keep close 
 to Scripture in every respect. He will not be satisfied, therefore, 
 with that apology for misinterpreting a text which is so common ; 
 namely, that though the text is misinterpreted, yet there might be 
 found other texts which would prove the point that is assumed. He 
 reflects that this is an unsafe way of proceeding for one whose eternal 
 interests are at stake ; that a false interpreter of one text is but too 
 likely to be a false interpreter of another ; that interpretations must be 
 watched in each case ; and that one false interpretation is apt, in many 
 instances, almost necessarily to beget another. Moreover, he considers 
 that there are some false interpretations which indicate a false system 
 of interpretation ; such for instance, as the present ; for the same person 
 who thinks he must, by his ingenuity, discover certain coincidences 
 in treatino- the present metaphor, which coincidences our Saviour 
 never intended, will be likely to exercise a like sort of mischievous in- 
 frenuity in explaining every other metaphor and parable, and possibly, 
 almost every other passage in Scripture which he may chance to han- 
 dle. Nay, there is great danger lest he should choose those texts to 
 preach upon, the false and conceited interpretations of which he may 
 fltid it most easy to deal in, without being detected by his hearers. 
 
131 
 
 When this is the case, it will be the dark, the doubtful, and difficult 
 texts, that will be chiefly presented to a congregation ; and the plain- 
 est, which are the most important, will be neglected, as not affording 
 scope for the ingenuity of the orator. How awful a case is this ! How 
 awful for the hearers on the one hand ! How awful also for the preach- 
 er ! The guilt of such a conduct in one, who is a steward of the 
 mysteries of God, and who is required to be found faithful, and espe- 
 cially in one who professes to preach not himself but Christ Jesus the 
 Lord, is what I will not attempt to estimate. It can only be estimat- 
 ed on the great judgement day. Every indulgence of a conceited 
 taste, leads, hoicever, this loay ; and this taste is one of the great cor- 
 rupters of the oracles of God. Again — when this habit of false in- 
 terpretation takes place, who shall say that the orthodoxy of the preach- 
 er is a sufficient security to his hearers ; for does not orthodoxy, in 
 in its enlarged and most proper sense, consist in thinking rightly as 
 to all the several parts of Scripture, as to practice as well as faith ; 
 and even if the faith in a few great doctrines continues right, yet does 
 not the liberty which men take with texts, give great opportunity of 
 destroying the due proportion and the just symmetry of Scripture ? 
 May not a favourite tenet be magnified beyond all bounds ? May not 
 apostles and prophets be represented, by means of this ingenuity, as 
 ever dwelling on the same point as the preacher 1 May not one class 
 of texts be multiplied, and another class of texts diminished, just as 
 much as if erasures and interpolations of Scripture were to take place ? 
 And is not a wo pronounced on the man who shall either add to, or 
 take away from, the words of that book ? 
 
 Again; if one man may interpret falsely for one purpose, why 
 may not another man claim the same right for another ? How is 
 Scripture thus rendered a book of a thousand different and contrary 
 meanings ; and how may every point of orthodoxy be thus successful- 
 ly attacked or undermined, by those who use only the same false sys- 
 tem of interpretation in attacking it, which others use in defending 
 it 1 How may error be thus promoted on every side ! How may al 
 so differences of opinion be multiplied, and christian charity and unity 
 destroyed ! How may the several and contradictory whims of men 
 become all sanctioned by its being pretended of them all, that they 
 make a part of the word of God ! All this, I say, may be done, by 
 that free and general use of misapplied ingenuity and conceit, of 
 which this sermon, throughout the chief parts of it, affords a license 
 and an example. 
 
 There is, perhaps, no point in what is commonly called orthodoxy, 
 which it is more necessary to guard, than our general system and hab- 
 it of interpreting scripture. A preacher, whose general rules and 
 habits of interpreting Scripture are false and incorrect, insensibly, but 
 most effectually communicates to his hearers the same habits which 
 he has unhappily adopted. The hearer learns to misinterpret his own 
 bible at home, to make it bend to his own prejudices, extravagances, 
 and errors, and perhaps learns to look into it for little else than rid- 
 dles and conceits, and not for plain and sober directions how he may 
 walk so as to please God. 
 
132 
 
 3. Another evil arising from a preacher's using this false ingenu- 
 ity in treating texts of Scripture is, the disadvunfage under which it 
 places those more upright and more faithful ministers, tohose conscien- 
 ces will not allow them to resort to the same art of pleasing a congre- 
 gation. — The true minister of the Gospel is undervalued ; his expla- 
 nations of Scripture seem flat and insipid ; his spiritual knowledge 
 and penetration into Scripture are thought inferior ; his character is 
 discredited ; perhaps it is doubted whether he is a true minister of 
 the Gospel ; his church is thinned; in the mean time, the man of 
 mere conceit is followed and is extolled for his spiritual light. 
 
 4. But the great evil of all is, the mischief done to the souls of the 
 persons who crowd to hear those entertaining harangues, which consist 
 of sparkling conceits and misinterpretations of Scripture. — There can 
 be no doubt that the hearers mistake the pleasure they feel in partak- 
 ing of the entertainment, for the pleasure of hearing the Gospel. Man 
 is a being extremely liable to be deceived by false associations of 
 things. Is there a sermon preached which is half fanciful and ludi- 
 crous, and half evangelical and just ? Hearers will flock to it for 
 the sake of the fanciful part; will confound the whole together in 
 their minds : and though in truth, they are only or chiefly entertain- 
 ed by the many fanciful passages, they will confidently think that it is 
 the evangelical part of the sermon which pleases them. It is thus 
 that multitudes deceive their own souls; " for the heart of man is de- 
 ceitful above all things, as well as desperately wicked." It seems to 
 have been for this reason that Paul abstained from all meretricious 
 ornaments, when he preached the Gospel of Christ. He was afraid 
 lest his hearers, if he mixed his own fancifulness, or his own studied 
 and affected oratory, with the pure word which he delivered, should 
 follow him for the sake of this, and not for the sake of the Gospel. 
 " I determined," therefore, said he, " not to know any thing among 
 you, save Jesus Christ, and him crucified, and my speech and my 
 preaching were not with enticing words of man's wisdom ;" " for do 
 I now please man, or God ?" 
 
 It is material to apply this observation still more particularly to 
 the present sermon. There is in it, undoubtedly, an occasional men- 
 tion (and in a plain manner) of some leading truths of the Gospel : 
 and yet, if the manner of mentioning these is well considered; if the 
 probable character of the audience is taken into contemplation ; and 
 if, likewise, the general drift of the sermon is weighed, it may then 
 possibly be found that even those Gospel truths, stated as they were, 
 and under all the circumstances of the case, were likely not only to 
 be inefficient, but perhaps even worse than inefficient, in respect to 
 no small part of the congregation. 
 
 The Gospel truths chiefly asserted were the total corruption of 
 man, the necessity of conversion, of faith, and of the love of Christ, 
 as well as the inefllcacy of preaching morality ; — all points of infinite 
 importance, but which need to be taught, not by being briefly named 
 only, or violently asserted, but by being fully and clearly explained, 
 botli as to their nature and eff'ects. 
 
 Now it may be observed, that the common people, (of whom a 
 
133 
 
 large part of this congregation consisted,) generally like strong 
 doctrine, and seldom take offence at its strength. We mean, that 
 even they whose lives evince that they are not the better for it, 
 seldom quarrel with the doctrine, if they are people of the lower 
 class. The reasons of this are several : — One is, that the lower 
 people are credulous, and apt to take upon trust any doctrine that 
 is vehemently preached. Another is, that the common people re- 
 flect and reason little, and do not therefore easily perceive the ho- 
 liness of life and practice to which the doctrine hinds them, nor even 
 the manner in which a doctrine condemns themselves. A further 
 reason of their loving strong doctrine is, that they love to be some- 
 what roughly dealt with, and to be, even in any way, strongly and ve- 
 hemently impressed. The brief mention of two or three strong doc- 
 trines to an unlettered audience, is therefore both a means of being 
 popular among them, and, if this brief and strong mention of it be all, 
 is a means of doing but little good. In the present case, there is rea- 
 son to fear, that the good and sound doctrine, for such there certain- 
 ly is in it, may have been given only in such manner and quantity, 
 as even to promote in many persons the self-delusion so much to be 
 dreaded ; for, in order successfully to introduce into any mixed con- 
 gregation delusion and error, there must always be some mixture of 
 
 truths. Had Mr. B 's sermon consisted of nothing else than an 
 
 uninterrupted succession of mere conceits, Cew, or none, probably 
 would have been misled by it ; but the good Gospel sayings in it 
 would make it pass. 
 
 It will, however, probably be replied to all that has been said, that 
 
 such preaching as that of Mr. B has, in point of fact^ been found 
 
 very useful, very many persons having been converted by it. To this 
 1 answer, that it would not be enough to say that many had been con- 
 verted by him ; for the very point, which I have been labouring to 
 prove, is, that the word Cunversion, unless the clear nature of the 
 thing be fully and at large explained, is a word extremely vague 
 and delusive. Before we can admit the force of the observation, it 
 must be therefore shown in deiaW from what and to what, he has con- 
 verted so many people. The fair presumption certainly is, that he 
 has converted them to just his own way of interpreting Scripture, and 
 to all his own tenets as far as they appear in his sermons. The mere 
 circumstance of an effect being produced, is not to be allowed to be 
 in itself material. The Pharisees of old produced an effect by their 
 preaching ; for it is observed in Scripture, that they made proselytes; 
 but then the misfortune was, that their proselytes were ten times more 
 tlie children of hell than before. The Socinians of this day make 
 converts; but unhappily it is converts to Socinianism. Mr. Hunting- 
 ton has made many converts, but they are many of them converts to 
 every tittle of his own extravagant and antinomian opinions. It is of 
 the nature of every seed to produce after its own kind. To assume 
 that because a man's preaching makes converts to his own oj)inions, it 
 is a conclusive proof of the goodness of the preacher, is therefore to 
 beg the whole question. The probability in this ca.se is, that since 
 the hearers of Mr. B occasionally hear other preachers, the effect 
 
134 
 
 produced is the joint effect of the whole of the preaching which they 
 
 hear. What may be defective in Mr. B 's preaching, may partly 
 
 be supplied by others, and the full evil of his system may for that rea- 
 son not appear. 
 
 I might also have dwelt on the subject of the false taste and con- 
 ceit of certain parts of this sermon, and particularly of one part of it, 
 which seems to have been a quotation. Such ludicrous expositions 
 of Scripture are well known to have marked the character of those 
 persons who, in the time of Cromwell, most shamefully disgraced the 
 profession of religion : and are not unlikely to be considered by re- 
 flecting men as symptoms of a similar tendency among the zealous re- 
 ligionists of the present day. We have chosen, however, to attack this 
 sermon chiefly in what appeared to be most fundamental, namely, on 
 account of the ineffectual way in which Gospel doctrine is taught in it ; 
 on account of the room for self-flattery, which it affords to the bulk of 
 hearers; and also on account of the unfair and unwarrantable mode in 
 which the preacher attempts to catch attention, by a false system of in- 
 terpreting Scripture. To borrow his own phrase, may it not be even 
 questioned whether he himself, in this instance, may not be one of 
 those persons, who have been fishing with an unlawful net, and cast- 
 ing among his hearers an agreeable bait, which, however, may have 
 had no hook attached to it ? 
 
CLAUDE'S ESSAY 
 
 COMPOSITION or A SERMON. 
 
ESSAY, &c. 
 CHAP. I. 
 
 ON THE CHOICE OF TEXTS. 
 
 T^ERE are in general five parts of a sermon, the exordium, the 
 connexion, the division, the discussion, and the application : but, as 
 connexion and division are parts which ought to be extremely short, 
 we can properly reckon only three parts ; exordium, discussion, and 
 application. However, we will just take notice of connexion and di- 
 vision, after we have spoken a little on the choice of texts, and on a 
 few general rules of discussing them.* 
 
 1. Never choose such texts as have not a complete sense; for only 
 impertinent and foolish people will attempt to preach from one or two 
 words, which signify nothing. 
 
 2. Not only words, which have a complete sense of themselves, 
 must be taken, but they must also include the complete sense of the 
 writer, whose words they are ; for it is his language, and they are his 
 sentiments, which you explain. For example, should you take these 
 words of 2 Cor. i. 3. Blessed be God, the Father of our Lord Jesus 
 Christ, the Father of mercies and the God of all comfort, and stop 
 here, you would conclude a complete sense ; but it would not be the 
 apostle's sense. Should you go farther, and add, tcho comforteth us 
 
 * Bishop Wilkin says, " Preaching should have its rules and canons, where- 
 by men may be directed to the easiest and readiest way for the practice of it. 
 Besides all academical studies of languages, sciences, divinity, &c., besides all 
 these, there is a particular art of preaching. Two abilities are requisite in 
 every one ; a right understanding of sound doctrine, and an ability to pro- 
 pound, confirm, and apply it to others. The first may be without the other ; 
 and as a man may be a good lawyer ., and yet not a good pleader ; so he may be a 
 good divine.^ and yet not a good preacher. One reason why men of eminent parts 
 are so slow and unskilful herein, is, that they have not been versed in this 
 stud}', and are therefore unacquainted with those proper rules and directions 
 by which they should be guided in the attaining and exercise of this gift. It 
 hath been the usual course at the university, to venture upon this calling ia 
 an abrupt, overhasty manner. When scholars have passed over their philo- 
 sophical studies, and made some little entrance on divinity, they presently 
 think themselves fit for the pulpit, without any farther inquiry, as if the gift of 
 preaching, and sacred oratory, was not a distinct art of itself. This would be 
 counted very preposterofis in other matters, if a man should presume on being 
 an orator because he was a logician, or to practise physic because he had 
 learned philosophy," &c. Wilkin''s Ecclesiantes, 
 
 18 
 
138 AN ESSAY ON THE 
 
 in all our tribulation, it would not then be the complete sense of St. 
 Paul, nor would his meaning be wholly taken in, unless you went on 
 to the end of the fourth verse. When the complete sense of the sa- 
 cred writer is taken, you may stop ; for there are few texts in scrip- 
 ture, which do not afford matter sufficient for a sermon ; and it is 
 equally inconvenient to take too much text, or too little ; both ex- 
 tremes must be avoided. 
 
 When too little text is taken, you must digress from the subject 
 to find something to say; flourishes of wit and imagination must be 
 displayed, which are not of the genius of the pulpit ; and, in one 
 word, it will make the hearers think, that self is more preached than 
 Jesus Christ ; and that the preacher aims rather at appearing a wit, 
 than at instructing and edifying his people. 
 
 When too much text is taken, either many important considera- 
 tions, which belong to the passage, must be left out, or a tedious pro- 
 lixity must follow. A proper measure, therefore, must be chosen, and 
 neitlier too little, nor too much matter taken. Some say, preaching 
 is designed only to make scripture understood, and therefore they 
 take a great deal of text, and are content with giving the sense, and 
 with making some principal reflections : but this is a mistake ; for 
 preaching is not only intended to give the sense of scripture, but also 
 of theology in general; and, in short, to explain the whole of religion, 
 which cannot be done, if too much matter be taken ; so that, I think, 
 the manner commonly used in our churches is the most reasonable, 
 and the most conformable to the end of preaching. Every body can 
 read scripture with notes and comments to obtain simply the sense; 
 but we cannot instruct, solve difficulties, unfold mysteries, penetrate 
 into the ways of divine wisdom, establish truth, refute error, comfort, 
 correct, and censure, fill the hearers with an admiration of the won- 
 derful works and ways of God, inflame their souls with zeal, power- 
 fully incline them to piety and holiness, which are the ends of preach- 
 ing, unless we go farther than barely enabling them to understand 
 scripture. 
 
 3. To be more particular ; regard must be paid to circumstances, 
 times, places and persons, and texts must be chosen relative to them. 
 Times are ordinary or cociraordinary. Ordinary times are Lord's 
 supper days, new year's day, &c. On these days particular texts 
 should be chosen, which suit the service of the day ; for it would dis- 
 cover great negligence to take texts on such days, which have no re- 
 lation to them. It is not to be questioned but on these days peculiar 
 efforts ought to be made, because then the hearers come with raised 
 
COMPOSITION OP A SERMON. 139 
 
 expectations, which, if not satisfied, turn into contempt, and a kind of 
 indignation against the preacher. 
 
 Particular days not fixed, but occasional, are fast days, ordination 
 days, days on which the flock must be extraordinarily comforted, ei- 
 ther on account of the falling out of some great scandal, the exercise 
 of some great affliction, or the inflicting of some great censure. On 
 fast days, it is plain, particular texts must be expressly chosen, for the 
 purpose ; but on other occasions it must rest on the preacher's judge- 
 ment ; for most texts may be used extraordinarily, to comfort, exhort, 
 or censure ; and, except the subject in hand be extremely important, 
 the safest way is not to change the usual text. For ordination days 
 extraordinary texts and agreeable to the subject in hand must be tak- 
 en, whether it regards the ordainer, or the ordained ; for very often 
 he, who is ordained in the morning, preaches in the afternoon. 
 
 I add one word touching sermons in strange churches. 1. Do 
 not choose a text lohich appears odd, or the choice of which vanity 
 may be supposed to dictate. 2. Do not choose a text of censure ; for 
 a stranger has no business to censure a congregation, which he does 
 not inspect; unless he have a particular call to it, being either sent 
 by a synod, or intreated by the church itself. In such a case the cen- 
 sure must be conducted with wisdom, and tempered with sweetness. 
 Nor 3. Choose a text leading to curious, knotty questions ; then it 
 would be said, the man meant to preach himself. But 4. Choose a 
 text of ordinary doctrine, in discussing which, doctrine and morality 
 may be mixed, and rather let moral things be said by way of exhor- 
 tation and consolation than by way of censure ; not that the vicious 
 should not be censured ; for reproof is essential to preaching ; but it 
 must be given soberly, and in general terms, when we are not with 
 our own flocks. 
 
 CHAP. II. 
 
 GENERAL RULES OF SERMONS. 
 
 Although the following general rules are well known, yet they 
 »re too little practised : they ought, however, to be constantly regard- 
 ed. 
 
 1. A sermon should clearly and purely explain a text, mdke \he 
 sense easy to be comprehended, and place things before the people's 
 
140 
 
 AN ESSAY ON THE 
 
 eyes, so that they may be understood without difficulty. This rule 
 condemns embarrassment and obscurity, the most disagreeable thing 
 in the world in a gospel pulpit. It ought to be remembered, that the 
 greatest part of the hearers are simple people, whose profit, however, 
 must be aimed at in preaching : but it is impossible to edify them, un- 
 less you be very clear. As to learned hearers, it is certain, they will 
 always prefer a clear before an obscure sermon ; for, first, they will 
 consider the simple, nor will their benevolence be content if the illit- 
 erate be not edified ; and next, they will be loth to be driven to the 
 necessity of giving too great an attention, which they cannot avoid, if 
 the preacher be obscure. The minds of men, whether learned or ig- 
 norant, generally avoid pain ; and the learned have fatigue enough in 
 the study, without increasing it at church. 
 
 2. A sermon must give the entire sense of the whole text, in order 
 to which it must be considered in every view. This rule condemns 
 dry and barren explications, wherein the preacher discovers neither 
 study nor invention, and leaves unsaid a great number of beautiful 
 things, with which his text would have furnished him. Preachments 
 of this kind are extremely disgustful ; the mind is neither elevated, 
 nor informed, nor is the heart at all moved. In matters of religion 
 and piety, not to edify much, is to destroy much; and a sermon cold 
 and poor will do more mischief in an hour, than a hundred rich ser- 
 mons can do good. I do not mean, that a preacher should always 
 use his utmost efforts, nor that he should always preach alike well ; 
 for that neither can nor ought to be.. There are extraordinary occa- 
 sions, for which all his vigour must be reserved. But I mean, that, 
 in ordinary and usual sermons, a kind of plenitude should satisfy and 
 content the hearers. The preacher must not always labour to carry 
 the peo[)le beyond themselves, nor to ravish them into ecstasies : but 
 he must always satisfy them, and maintain in them an esteem and an 
 eagerness for practical piety. 
 
 3. The preacher must be wise, sober, chaste. I say tvise, in op- 
 position to those impertinent people, who utter jests, comical compar- 
 isons, quirks and extravagancies; and such are a great part of the 
 preachers of the church of Rome. I say sober, in opposition to those 
 rash spirits, who would penetrate all, and curiously dive into myste- 
 ries beyond the bounds of modesty. Such are those, who make no 
 difficulty of delivering in the pulpit all the speculations of the schools, 
 on the mystery of the trinity, the incarnation, the eternal reprobation 
 of mankind ; such as treat of questions beyond our knowledge ; viz. 
 What would have been if Adam had abode in innocence ; what the 
 
COMPOSITION OF A SERMON. 141 
 
 State of our souls after death ; or what the resurrection ; and our 
 state of eternal glory in paradise. Such are they, who fill their ser- 
 mons with the different interpretations of a term, or the different opin- 
 ions of interpreters on any passage of scripture ; who load their hear- 
 ers with tedious recitals of ancient history ; or an account of the di- 
 vers heresies which have troubled the church upon any matter ; all 
 these are contrary to the sobriety of which we speak, and which is 
 one of the most excellent pulpit virtues. I say farther, chaste, in op- 
 position to those bold and impudent geniuses who are not ashamed 
 of saying many things, which produce unclean ideas in the mind. 
 Chastity should weigh the expressions, and make a judicious choice, 
 in order to keep the hearers' minds at the greatest distance from all 
 sorts of carnal and terrestrial ideas. The likeliest way of succeedino" 
 in these cases is, to beware of pressing metaphorical terms too far ; to 
 adhere to general considerations, and if possible to explain the met- 
 aphorical terms in few words, and afterwards to cleave entirely to the 
 thing itself. 
 
 4. A preacher must be simple and grave. Simple, speaking things 
 full of good natural sense without metaphysical speculations ; for 
 none are more impertinent than they, who deliver in the pulpit ab- 
 stract speculations, definitions in form, and scholastic questions, which 
 they pretend to derive from their texts ; — as, on the manner of the 
 existence of angels ; the means whereby they communicate their ideas 
 to each other ; the manner in which ideas eternally subsist in the di- 
 vine understanding; with many more of the same class, all certainly 
 opposite to simplicity. To simple I add grave, because all sorts of 
 mean thoughts and expressions, all sorts of vulgar and proverbial say- 
 ings, ought to be avoided. The pulpit is the seat of good natural 
 sense ; and the good sense of good men. On the one hand then, you 
 are not to philosophize too much, and refine your subject out of 
 sight ; nor, on the other, to abase yourself to the language and 
 thoughts of the dregs of the people. 
 
 5. The understanding must be informed, but in a manner, how- 
 ever, which affects the heart ; either to comfort the hearers, or to ex- 
 cite them to acts of piety, repentance, or holiness. There are two 
 ways of doing this, one formal, in turning the subject to moral uses, 
 and so applying it to the hearers ; the other in the simple choice of 
 the things spoken ; for if they be good, solid, evangelic, and edifying 
 of themselves, should no application be formally made, the auditors 
 would make it themselves ; because subjects of this kind are of such 
 a nature, that they cannot enter the understanding without penetrat- 
 
142 AN ESSAY ON THE 
 
 ing the heart. I do not blame the method of some preachers^ who, 
 when they have opened some point of doctrine, or made some impor- 
 tant observation, immediately turn it into a brief moral application to 
 the hearers ; this Mr. Daille frequently did : yet 1 think it should not 
 be made a constant practice, because, 1st, what the hearer is used to, 
 he will be prepared for, and so it will lose its effect ; and '2dly, be- 
 cause you would thereby interrupt your explication, and consequently 
 also the attention of the hearer, which is a great inconvenience. 
 Nevertheless, when it is done but seldom, and seasonably, great ad- 
 vantage may be reaped. 
 
 6. One of the most important precepts for the discussion of a text, 
 and the composition of a sermon, is, above all things, to avoid excess : 
 Ne quid nimis. 
 
 1. There must not be too much genius ; I mean, not too many 
 brilliant, sparkling, and striking things ; for they would produce very 
 bad effects. The auditor will never fail to say : The man preaches 
 himself, aims to display his genius, and is not animated by the spirit 
 of God, but by that of the world. Besides, the hearer would be over- 
 charged ; the mind of man has its bounds and measures, and as the 
 eye is dazzled with too strong a light, so is the mind offended with the 
 glare of too great an assemblage of beauties. Farther, it would des- 
 troy the principal end of preaching, which is to sanctify the con- 
 science ; for when the mind is overloaded with too many agreeable 
 ideas, it has not leisure to reflect on the objects; and, without reflec- 
 tion, the heart is unaffected. 
 
 2. A sermon must not be overcharged with doctrine, because the 
 hearers' memories cannot retain it all, and by aiming to keep all, 
 they will lose all ; and because you will be obliged either to be exces- 
 sively tedious, or to propose the doctrine in a dry, barren, scholastic 
 manner, which will deprive it of all its beauty and efficacy. A ser- 
 mon should instruct, please, and affect ; that is, it should always do 
 these as much as possible. As the doctrinal part, which is instruc- 
 tive, should always be proposed in an agreeable and affecting man- 
 ner; so the agreeable parts should be proposed in an instructive man- 
 
 ijp.er ; and even in the conclusion, which is designed wholly to affect, 
 ragreeableness must not be neglected, nor altogether instruction. 
 Take care, then, not to charge your sermon with too much mat- 
 ter. 
 
 3. Care must also be taken never to strain any particular part, 
 either in attempting to exhaust it, or to penetrate too far into it. If 
 you aim at exhausting a subject, you will be obliged to heap up a 
 
COMPOSITION OF A SERMON. 148 
 
 number of common things without choice or discernment; if atpen> 
 etrating, you cannot avoid falling into many curious questions, and 
 unedifying subtilties ; and frequently in attempting it you will distil 
 the subject till it evaporates. 
 
 .1. Figures must not be uverstrained. This is done by stretching 
 metaphor into allegory, or by carrying a parallel too far. A meter 
 phor is changed into an allegory, when a number of things are heap- 
 ed up, which agree to the subject, in keeping close to the metaphor. 
 As in explaining this text, God is a stm and a shield; it would be 
 stretching the metaphor into an allegory to make a great collection 
 of what God is in himself; what to us ; what he does in the under- 
 standing and conscience of the believer ; what he operates on the 
 wicked ; what his absence causeth ; and all these under terms, which 
 have a perpetual relation to the sun. Allegories may be sometimes 
 used very agreeably ; but they must not be strained, that is, all, that 
 can be said on them, must not be said. A parallel is run too far, 
 when a great number of conformities between the figure, and the 
 thing represented by the figure, are heaped together. This is almost 
 the perpetual vice of mean and low preachers; for when they catch a 
 figurative word, or a metaphor, as when God's word is called ^fire, or 
 a sword; or the church a house, or a dove ; or Jesus Christ a light, a 
 sun, a vine, or a door ; they never fail making a long detail of conform- 
 ities between the figures and the subjects themselves; and frequently 
 say ridiculous things. This vice must be avoided, and you must be 
 content to explain the metaphor in a few words, and to mark the prin- 
 cipal agreements, in order afterward to cleave to the thing itself 
 
 5. Reasoning must not he carried too far. This may be done 
 many ways ; either by long trains of reasons, composed of a quantity 
 of propositions chained together, or principles and consequences ; 
 which way of reasoning is embarrassing and painful to the auditor; 
 or by making many branches of reasons, and establishing them one 
 after another ; which is tiresome and fatiguing to the mind. The 
 mind of man loves to be conducted in a more smooth and easy way ; 
 all must not be proved at once ; but, supposing principles, which are 
 true and plain, and which you, when it is necessary, are capable of 
 proving and supporting, you must be content with using them to prove 
 what you have in hand. Yet I do not mean, that in reasoning, argu- 
 ments should be so short and dry, and proposed in so brief a manner 
 as to divest the truth of half its force, as many authors leave them. 
 I only mean, that a due medium should be preserved ; that is, that 
 without fatiguing the mind and attention of the hearer, reasons should 
 
144 AN ESSAY ON THE 
 
 be placed in just as much force and clearness, as are necessary to 
 produce the effect. 
 
 Reasoning also may be overstrained by heaping great numbers of 
 proofs on the same subject. Numerous proofs are intolerable, except 
 in a principal matter, which is like to be much questioned or contro- 
 verted by the hearers. In such a case you would be obliged to treat 
 the subject fully and ex professo ; otherwise the hearers would con- 
 sider your attempt to prove the matter as an useless digression. But 
 when you are obliged to treat a subject fully, when that subject is 
 very important, when it is doubted and controverted, then a great 
 number of proofs are proper. In such a case, you must propose to 
 convince and bear down the opponent's judgement, by making truth 
 triumph in many different manners. In such a case, many proofs 
 associated together to produce one effect, are like many rays of light, 
 which naturally strengthen each other, and which all together form a 
 body of brightness, which is irresistible. 
 
 6. You must as much as possible abstain from all sorts of obser- 
 vations foreign from theology. In this class I place, 1. Grammat- 
 ical observations o^ Gwexy V\x\A, w\\\c\\ noi being within the people's 
 knowledge, can only weary and disgust them. They may neverthe- 
 less be used when they furnish an agreeable sense of the word, or 
 open some important observation on the subject itself, provided it 
 be done very seldom and very pertinently. 
 
 2. Critical observations about different readings, different punc- 
 tuations, &c. must be avoided. Make all the use you can of critical 
 knowledge yourself; but spare the people the account, for it must 
 needs be very disagreeable to them. 
 
 I add, 3dly. Avoid philosophical and historical observations, and 
 all such as belong to Rhetoric ; or, if you do use them, do not insist 
 on them, and choose only those, which give either some light to the 
 text, or heighten its pathos and beauty ; all others must be rejected. 
 
 Lastly. I say the same of passages from Profane Authors, or Rob- 
 bies, or Fathers, with which many think they enrich their sermons. 
 This farrago is only a vain ostentation of learning, and, very often, 
 . they who fill iheir sermons with such quotations, know them only by 
 ' relation of others. However, I would not blame a man who should 
 use them discreetly. A quotation not common, and properly made, 
 has a very good effect. 
 
COMPOSITION OF A SERMON. 145 
 
 CHAP. III. 
 
 OF CONNEXION. 
 
 The eonne.\ion is the relation of your text to the foregoing or fol- 
 lowing verses. To find this, consider the scope of the discourse, and 
 consult commentators ; particularly exercise your own good sense j 
 for commentators frequently trifle, and give forced and far-fetched 
 connexions, all which ought to be avoided, for they are not natural ; 
 and sometimes good sense will discover the scope and design of a 
 writer far better than this kind of writers. 
 
 There are texts, the connexions of which (I own) it will be some- 
 times difficult to perceive. In such a case endeavour to discover 
 them by frequent and intense meditation, or take that which com- 
 mentators furnish ; and among many which they give, choose that 
 which appears most natural ; and if you can find none likely, the 
 best way will be to let the passage alone. The connexion is a part, 
 which must be very little insisted on, because the hearers almost al- 
 ways pass it over, and receive but little instruction from it. 
 
 When the coherence will furnish any agreeable considerations 
 for the illustration of the text, they must be put in the discussion; 
 and this will very often happen. Sometimes also you may draw 
 thence an exordium : in such a case the exordium and connexion will 
 be confounded tosether. 
 
 CHAP. IV. 
 
 OF DIVISION. 
 
 Division, in general, ought to be restrained to a small number of 
 parts : They should never exceed four or five at the most ; the most 
 admired sermons have only two or three parts.* 
 — ■ ^jj^j — 
 
 * A proper method of division may be seeu in the following specimen 
 from Cicero. 
 
 Cau?a quffi sit videtis ; nunc quid ao^endum sit considerate. Primum mihi 
 videtur de genere belli ; deinde de magniludine ; turn de imperatore d^-ligendo 
 esse dicendum. Primum belluin Asiaticum °;enere suo grave et aecessariii.ii 
 esse. 1. Quia agitur gioria pop. Ro.n. "2. Quia agitur sa'.us sociorum 3. Quia 
 aguhtur vectigalia maxima. 4. Quia aguntur tortuiia multorum civium. . . . 
 2'erliurn Pompeius est bonus imperator, quia in eo sunt qualuor virtutes, quae 
 bonum impeiut^rem commendant. 1. Sjcientia rei miiitaris. "2. Virtus. 3. Auc- 
 toritas. 4. Felicitas. Pro lege Manilia. 
 
 19 
 
146 AN ESSAV ON THE 
 
 There are two sorts of divisions, which we may very properly 
 make ; the first, which is the most common, is the division of the text 
 into its parts : the other is of the discourse, or sermon itself, which is 
 made on the text.* 
 
 I. The division of a discourse is proper, when, to give light to a 
 text, it is necessary to mention many things, which the text supposes 
 but does not formally express; and which must be collected elsewhere, 
 in order to enable you to give in the end a just explication of the text. 
 In such a case you may divide your discourse into two parts, the first 
 containing some general considerations necessary for understanding 
 the text ; and the second the particular explication of the text itself. 
 
 1. This method is proper when d^ prophecy of the Old Testament 
 is handled ; for generally, the understanding of these prophecies de- 
 pends on many general considerations, which, by exposing and re- 
 futing false senses, open a way to the true explication ; as appears 
 by what has been said on Gen. iii. 15 ; "I will put enmity between 
 thee, and the woman ; and between thy seed, and her seed ; it shall 
 bruise thy head, and thou shalt bruise his heel j" and on the cov- 
 enant made with Abraham, &c.t 
 
 2. This method is also proper on a text taken from a dispute, the 
 understanding of which must depend on the state of the question, the 
 hypotheses of adversaries, and the principles of the inspired writers. 
 All these lights are previously necessary, and they can only be given 
 by general considerations : For example, Rom. iii. 28. • " We con- 
 clude that a man is justified by faith without the deeds of the law." 
 Some general considerations must precede, which clear up the state 
 of the question between St. Paul and the Jews, touching justifica- 
 tion : which mark the hypothesis of the Jews upon that subject, and 
 which discover the true principle, which St. Paul would establish; so 
 that in the end the text may be clearly understood. 
 
 3. This method also is proper in a conclusion drawn from a long 
 preceding discourse; as for example, Rom. v. i. "Therefore being 
 justified by faith we have peace with God, through our Lord Jesus 
 Christ." Some think that, to manage this text well, we ought not to 
 speak oi justification by faith ; but only of that peace, which we have 
 with God, through our Lord Jesus Christ. I grant, we ought not to 
 make justification the chief part of the sermon ; but the text is a con- * 
 elusion drawn by the apostle from the preceding discourse ; and we 
 
 * These may be called textual and topical. 
 
 + These general considerations appear better still in an exordium. 
 
COMPOSITION OF A SERMON. 147 
 
 shall deceive ourselves, if we imagine this dispute betu^een St. Paul 
 and the Jews so well known to the people, that it is needless to speak 
 of it ; they are not, in general, so well acquainted with scripture. 
 The discourse then must be divided into two parts, the first consisting 
 of some general considerations on the doctrine of justification, which 
 St. Paul establishes in the preceding chapters ; and the second, of 
 his conclitsio7i, That, being thus justified, tve have peace with God, 
 
 The same may be said of the first verse of the viii. of Romans, 
 " There is therefore now no condemnation to them, that are in Christ 
 Jesus, who walk not after the flesh, but after the Spirit ;" for it is a 
 consequence drawn from what he had been establishing before. 
 
 4. The same method is proper for texts, which are quoted in the 
 New Testament fi-om the Old. You must prove by general consid- 
 erations, that the text is properly produced, and then you may come 
 clearly to its explication. Of this kind are Heb. i. 5, 6. " I will be 
 to him a father and he shall be to me a son :" ii. 6. •' One in a cer- 
 tain place testified, saying, What is man that thou art mindful of 
 him ?" iii. 7. " Wherefore, as the Holy Ghost saith, To-day if ye will 
 hear his voice, harden not your hearts." There are many passages of 
 this kind in the New Testament. 
 
 5. In this class must be placed divisions into different respects, or 
 different vietcs. These, to speak properly, are not divisions of a text 
 into its parts, but rather different applications, which are made of the 
 same text to divers subjects. Typical texts should be divided thus ; 
 and a great number of passages in the Psalms, which relate not onlj^ 
 to David, but also to Jesus Christ ; such should be considered, first, 
 literally, as they relate to David ; and then, in their mystical sense, 
 as they refer to the Lord Jesus. 
 
 There are also typical passages, which, beside their literal senses, 
 have also figurative meanings, relating not only to Jesus Christ, but 
 also to the church in general, and to every believer in particular ; or 
 which have different degrees of their mystical accomplishment.* 
 
 For example, Dan. ix. 7. " O Lord, righteousness belongeth unto 
 
 thee, but unto us confusion of face as at this day :" (which is a very 
 
 proper text for a fast day,) must not be divided into parts; but con- 
 
 H sidered in different y/ei^^s, L In regard to «//?«ew in general. 2. In 
 
 : regard to the Jewish church in Daniel's time. And, 3. In regard to 
 
 I ourselves at this present day. 
 
 * Ti/pe* should be handled cautiously and soberly, and always under the 
 immediate direction of the New Testament writers. A man is always safe when 
 he follows these jruides. 
 
]48 ANT ESSAY ON THE 
 
 II. As to the division of the text itself, sometimes the order of the 
 words is so clear and natural, that no division is necessary ; you need 
 only follow simply the order of the words. As for example, Eph. i. 3. 
 " Blessed be the God and Father of our Lord Jesus Christ, who 
 hath blessed us with all spiritual blessings in heavenly places in 
 Christ." It is not necessary to divide this text, because the words 
 divide themselves ; and to explain them we need only follow them. 
 Here is a grateful acknowledgement, blessed be God. The title, un- 
 der which the apostle blesses God, i/ie Fatlier of our Lord Jesus 
 Christ. The reason, for which he blesses him, because he hath bles- 
 sed us. The plenitude of this blessing, with all blessings. The na- 
 ture or kind, signified by the term, spiritual. The place, where he 
 hath blessed us, in heavenly places. In whom he hath blessed us, in 
 Christ. 
 
 Most texts, however, ought to be formally divided ; for which pur- 
 pose you must principally have regard to the order of nature, and put 
 that division, which naturally precedes, in the first place ; and the 
 rest must follow, each in its proper order. This may easily be done 
 by reducing the text to a categorical proposition, beginning with the 
 subject, passing to the attribute, and then to the other terms ; your 
 judgement will direct you how to place them.* 
 
 * Oratio cujus summa virtus est perspicuitas, quam sit vitiosa si eg-eatinter- 
 prete ! Quint. Inst. lib. i. c 4. 
 
 Allowinsf that texts are to be divided after reduciiig' tiiera to categorical, 
 i. e. to single propositions, either simple, the subjects and predicates of which 
 consist of single terms; or complex, the subjects and predicates of ■which are 
 
 «ade up of complex terms ; allowing that the subject is to be considered first, 
 en the attributes., which in logic are the same with prt dicates, or what may he 
 affirmed or denied of any snhjoct ; allowing all this, yet it must not be forgot- 
 ten that this operation, and these terms belong to fht- laboratory, and should 
 never appear in prescriptions to the people; especially as Mr. Claude^s pro- 
 posed end may be better answered without them. He aims to make divisions 
 natural ; here is an example. 
 
 Archbishop f'lechier, on Saul's conversion, considers, first, uhat Jesus 
 
 \ Christ did for St. Paul. 2. What St. Pav.l did for Jesus Christ. In the first 
 
 \part he opens divine compassion, as a spring whence flowed Paul's creation, 
 
 '.preservation, conversion, gifts, graces, usefulness, &c. The second part relates 
 
 the use that St. Paul made of all these out of gratitude, and to God's glory. 
 
 Fleck. Ser, Tom. i. 
 The Archbishop of Cambray, Fendon., preaching to a religious order, some 
 of whom had been employed in missions to the last, from Isa. Ix. 1. Jlrise^ 
 shine., for thy light 7s come. Sec. mtroduces his di\h\nn thus: "But I feel my 
 heart moved within me ; it is divided between joy and grief; the ministry of 
 these apostolic men, and the call of these Eastern people, are the triumphs of 
 religion ; but perhaps they may also be the effects of a secret reprobation, 
 ■which hangs over us. Perhaps these people may rise upon our ruins, as the 
 Gentiies rose upon the ruins of the Jews. Let us then rejoice in the Lord; 
 but let us rejoice with trembling. These two exhortations divide my discourse." 
 
 Fenel. Oeuir. Tom. ii. 
 
COMPOSITION OF A SERMON. 149 
 
 It remains to be observed, that there are two natural orders, one 
 natural in regard to subjects themselves, the other natural in regard 
 to us. The first considers every thing in its natural situation, as 
 things are in themselves, without any regard to our knowledge of 
 them ; the other, which I call natural in regard to us, observes the 
 situation, which things have as they appear in our minds, or enter in- 
 to our thoughts. 
 
 When in any text the natural order of things differs from that, 
 which regards our knowledge of them, we may take that way, which 
 we like best ; however, I believe, it would be best to follow that of 
 our knowledge, because it is easiest, and clearest for the common 
 people. 
 
 There are texts, which contain the end and the means ; the cause 
 and the effect ; the principle and the consequence deduced from the 
 principle ; the action and the principle of the action ; the occasion 
 and the motive of the occasion : in these cases it is arbitrary either to 
 begin with the means, and afterwards treat of the end; with the ef- 
 fect, and proceed to the cause, and so on ; or to follow the contrary 
 order. For instance, 2 Tim. ii. 10. " Therefore I endure all things 
 for the elect's sake, that they may also obtain the salvation which is 
 in Christ with eternal glory." It is plain, that the text has three 
 parts ; the sufferings of the apostle ; the end he proposes ; and the 
 principle, from which he proposes this end. The order is then arbi- 
 trary ; you may either speak, first, of St. Paul's love to the elect ; sec- 
 ondly, of the safoafeon^ which he desired they might obtain in Jesus 
 Christ ; and thirdly, of the sufferings, which he endured in order to 
 their obtaining it ; or, first of his sufferings ; secondly of the eim, 
 which he proposed in them, the salvation of the elect with eternal 
 glory ; and thirdly^ of his love for the elect, which is the principle. 
 
 Bishop Massillon, preachinop to his clergy, on Luke ii. 34, " This child is 
 set i'or the fall and rising again of many in Israt^l," after an agreeable exordi- 
 um, says, ' Let us pass all other reasons of this mystery, and confine ourselves 
 to one single truth, which regards ourselves.' He then accommodates the 
 words to every minister entering on his holy office, adding, "■ for on this sol- 
 emn occasion it may be said of him, Behold this man is set for the fail, or ris- 
 ing again of many in Israel ; he comes to be the instrument of the perdition, 
 or the salvation of many. On this terrible alternative runs the destiny of a 
 minister, and it is literally true of every one of you, that you already are, or are 
 about to be established to build up, or to pull down ; to rid the church of 
 scandals, or to cause new ones ; to save or to destroy ; in one word, to be a 
 savour of life unto life, or of death unto death among the people ; these are the 
 two parts &;c." 
 
 1 will not say that these gentlemen did not reduce their texts to categorical 
 propositions in private, in the study; but I may venture to say, if they did. 
 they brought them to a right issue in the pulpit. And this I think is Mr. C/atn/eV 
 meaning-. Robinson. 
 
15d AN ESSAY ON THE 
 
 But though, in general, you may follow which of the two orders 
 you please, yet there are some texts, that determine the division ; as 
 Phil. ii. 13. " It is God who worketh effectually in you, both to will, 
 and to do, of his own good pleasure." There are, it is plain, three 
 things to be discussed ; the action of God's grace upon men, God 
 worketh effectually in you ; the effect of this grace, to will and to do ; 
 and the spring or source of the action, according to Ms good pleasure. 
 I think the division would not be proper if we were to treat, 1. Of 
 God's good pleasure. 2. Of his grace. And 3. Of the will and works 
 of men. I should rather begin with volition and action, which are 
 the effects of grace ; then I should speak of the grace itself, which 
 produces willing and doing in us effectually ; and lastly, of the 
 source of this grace, which is the good pleasure of God. In short, it 
 is always necessary to consult good sense, and never to be so con- 
 ducted by general rules as not to attend to particular circumstances. 
 
 Above all things, in divisions, take care of putting any thing in 
 the first part, which supposes the understanding of the second, or 
 which obliges you to treat of the second to make the first understood ; 
 for by these means you will throw yourself into a great confusion, and 
 be obliged to many tedious repetitions. You must endeavour to dis- 
 engage the one from the other as well as you can ; and when your 
 parts are too closely connected with each other, place the most de- 
 tached first, and endeavour to make that serve for a foundation to the 
 explication of the second, and the second to the third ; so that at the 
 end of your explication the hearer may with a glance perceive, as it 
 were, a perfect body, or a finished building ; for one of the greatest 
 excellencies of a sermon is, the harmony of its component parts, that 
 the first leads to the second, the second serves to introduce the third ; 
 that they which go before, excite a desire for those which are to fol- 
 low ; and, in a word, that the last has a special relation to all the oth- 
 ers, in order to form in the hearer's mind a complete idea of the 
 whole. 
 
 This cannot be done with all sorts of texts, but with those only, 
 which are proper to form such a design upon. Remember, too, it 
 is not enough to form such a plan ; it must also be happily execut- 
 ed. 
 
 You will often find it necessary in texts, which you reduce to 
 categorical propositions, to treat of the subject, as well as of the attri- 
 bute ; then you must make of the subject one part. This will always 
 happen, when the subject of the proposition is expressed in terms, 
 that want explaining, or which furnish many considerations. For ex- 
 
COMPOSITION OF A SERMON. 151 
 
 ample ; " He that abideth in me, and I in him, the same bringeth 
 forth much fruit." This is a categorical proposition, and you must 
 needs treat of the subject, he who abides in Jesus Christ, and in whom 
 Jesus Christ abides. So again, " He that believeth in me, hath ev- 
 erlasting life." " He that eateth my flesh, and drinketh my blood, 
 abideth in me, and I in him." " There is therefore now no condem- 
 nation to them, that are in Christ Jesus, who walketh not after the 
 flesh, but after the Spirit." " U any man be in Christ, he is a new 
 creature." The two last ought to be reduced to categorical proposi- 
 tions, the subjects of which are, thei/ who are in Christ. In these, 
 and in all others of the same kind, the subject must make one part, 
 and must also be considered first ; for it is more natural, as well as 
 most agreeable to the rules of logic, to begin with the subject of a 
 proposition. Sometimes it is necessary not only to make one part of 
 the subject, and another of the attribute ; but also to make a third of 
 the connexion of the subject with the attribute. In this case, you 
 may say, after you have observed in the first place the subject, and in 
 the second the attribute, that you will consider in the third the entire 
 sense of the loliole proposition ; this must be done in these texts ; 
 " If any man be in Christ, he is a new creature." " He that believ- 
 eth in me, hath eternal life," &c. 
 
 Sometimes there are, in texts reduced to categorical propositions, 
 terms, which in the schools are called syncategorematica, and they re- 
 late sometimes to the subject and sometimes to the attribute.* 
 
 When in a text there are several terms, which need a particular 
 explanation, and which cannot be explained without confusion, or 
 without dividing the text into too many parts, then I would not divide 
 the text at all : but I would divide the discourse into two or three 
 parts ; and I would propose, first to explain the terms, and then the 
 subject itself. This would be necessary on Acts ii. 27 ; " Thou wilt 
 not leave my soul in the grave, neither wilt thou suffer thy Holy One ] 
 to see corruption." To discuss this text properly, I think the discourse i 
 should be divided into three parts, the first consisting of some general 
 considerations, to prove that the text relates to Jesus Christ, and that Pe- 
 ter alleged it properly : The second of some particular considerations 
 on the terms, sow/, which signifies /z/e ; grave, which also signifies A^?/; / 
 on which the church of Rome grounds her opinion of Christ's descent { 
 into, what her divines call limbus patrum ; holy, which in this place 
 
 * Syncategorematica, Of this kind are those words, which of themselves 
 signify nothing, but in coDjunction with others in a proposition are very signi- 
 ficant. 
 
152 AN ESSAY ON THE 
 
 signifies immortal, unalterable, indestructible ; corruption, which 
 means not the moral corruption of sin, but the natural corruption of 
 the body. Finally, we must examine the subject itself, the resurrec- 
 tion of Jesus Christ. 
 
 In texts of reasoning, the propositions which compose the syllogism 
 must be examined one after another, and each apart. 
 
 Sometimes it will be even necessary to consider the force of the 
 reasoning, and to make one part of that also. 
 
 There are texts of reasoning, which are composed of an objection 
 and the answer, and the division of such is plain ; for they naturally 
 divide into the objection and the solution. As Rom. vi. 1,2. " What 
 shall we say then, shall we continue in sin, that grace may abound 1 
 God forbid ; how shall we, that are dead to sin, live any longer there- 
 in ?" Divide this into two parts, the objection, and the answer. The 
 objection is, first, proposed in general terms, what shall we soy then 1 
 2. In more particular terms, shall we continue in sin ? And, 3. The 
 reason and ground of the objection, because grace abounds. The so- 
 lution of the question is the same. In general, God forbid. In par- 
 ticular, how shall we live in sin ? And the reason, we are dead to sin. 
 
 There are some texts of reasoning, which are extremely difficult 
 to divide, because they cannot be reduced to many propositions with- 
 out confusion, or savouring too much of the schools, or having a de- 
 fect in the division; in short, without being unsatisfactory. In such 
 a case, let ingenuity and good sense contrive some extraordinary way, 
 which, if proper and agreeable, cannot fail of producing a good effect. 
 For example, John iv. 10. " If thou knewest the gift of God, and 
 who it is that saith to thee. Give me to drink, thou wouldst have asked 
 of him, and he would have given thee living water :" I think it might 
 not be improper to divide it into two parts, the first indudincr the gen- 
 eral propositions contained in the words, and the second, the partic- 
 ular application of these to the Samaritan woman. In the first, ob- 
 serve these following propositions : That Jesiis Christ is the gift of 
 God. — That though he asked for drink, he is the fountain of living 
 loater himself. — That he is the object of our knowledge, both as the 
 gift of God, and as i\\e fount of living water. — That an application to 
 him for this living water, flows from our knowledge of him.— That 
 he gives the water of life, to all, who ask it. In the second part you 
 may observe, that Jesus Christ did not disdain to converse with a 
 icoman, a Samaritan woman, a schismatic, out of the communion of 
 the visible church, a very ioickedwoxnz.r\, a woman, who in her schism 
 and sin disputed against the truth.-r-That Jesus Christ improved this 
 
COMPOSITION OF A SERMON. 153 
 
 opportunity to teach her his grace, without amusing himself with di- 
 rectly answering what she said. — You may remark the ignorance of 
 this woman in regard to the Lord Jesus ; she saw him ; she heard 
 him ; but she did not know him : from which you may observe, that 
 this is the general condition of sinners, who have God always before 
 their eyes, yet never perceive him. — That from the woman's igno- 
 rance arose her negligence and loss of such a fair opportunity of be- 
 ing instructed. Observe also the mercy of Jesus Christ towards her ; 
 for he even promised to save her. When he said, " If thou wouldest 
 have asked of him, he would have given thee living water ;" it was as 
 much as if he had offered to instruct her. — Remark, too, that Jesus 
 Christ went even so far as to command her to ask him for living wa- 
 ter ; for when he said, " If thou wouldest have asked him," he did as 
 much as say, ask him now. — Observe, finally, that he excited her to 
 seek, and to know him, and removed her ignorance, the cause of all 
 her mistakes and miseries. 
 
 There are sometimes texts zvhich ivrply many important truths 
 without expressing them, and yet it will be necessary to mention and 
 enlarge upon them, either because they are useful on some important 
 occasion, or because they are important of themselves. Then the 
 text must be divided into two parts, one implied, and the other ex- 
 pressed. I own this way of division is bold, and must neither be 
 abused, nor too often used ; but there are occasions, it is certain, on 
 which it may be very justly and agreeably taken. A certain preacher 
 on a fast day, having taken for his subject these words of Isaiah, " Seek 
 the Lord while he may be found," divided his text into two parts, one 
 implied, the other expressed. In the first he said, that there were 
 three important truths, of which he was obliged to speak : 1. That 
 God wdiS far froin us. 2. That we were far from him. And, 3. That 
 there was a time, in which God would not be found, although we 
 sought him. He spoke of these one after another. In the first he 
 enumerated the afflictions of the church, in a most affecting manner ; 
 observing that all these sad events did but too plainly prove the ab- 
 sence of the favour of God. 2. He enumerated the sins of the church, 
 and shewed how distant we were from God. And in the third place 
 he represented that sad time, when God's patience was, as it were, 
 wearied out, and added, that then he displayed his heaviest judgements, 
 without speaking any more the language of mercy. At length com- 
 ing to the part expressed, he explained what it was to seek the Lord, 
 and by a pathetic exhortation, stirred up his hearers to make that 
 search. Finally, he explained what was the time, in which God 
 20 
 
154 AN ESSAY ON THE 
 
 would be found, and renewed his exhortations to repentance, mixing 
 therewith hopes of pardon, and of the hlessing of God. His sermon 
 was very much admired, particularly for its order. 
 
 In texts of history, divisions are easy: sometimes an action is re- 
 lated in all its circumstances, and then yon may consider the action 
 in itself first, and afterward the circumstances of the action. 
 
 Sometimes it is necessary to remark the occasionoi ^n action, and 
 to make one part of it. 
 
 Sometimes there are actions and words, which must be considered 
 Beparateli/. 
 
 Sometimes it is not necessary to make any division at all : but the 
 order of the history must be followed. In short, it depends on the 
 state of each text in particular. 
 
 III. To render a division agreeable, and easy to be remembered 
 by the hearer, endeavour to reduce it, as often as possible, to simple 
 terms. By a simple term I mean a single tvord, in the same sense as 
 in logic what they call terminus simplex is distinguished from what 
 they call terminus complex. Indeed, when the parts of a discourse are 
 expressed in abundance of words, they are not only embarrassing, but 
 also useless to the hearers, for they cannot retain them. Reduce them 
 then, as often as you can, to a single term. 
 
 Observe also, as often as possible, to connect the parts of your di- 
 vision together; either by way of opposition, or of cause and effect, 
 or of action and end, or action and motive, or in some way or other; 
 for to make a division of many parts, which have no connexion, is ex- 
 ceedingly offensive to the hearers, who will be apt to think, that all 
 you say, after such a division, is nonsense ; besides, the human mind 
 naturally loving order, it will much more easily retain a division, in 
 which there appears a connexion.* 
 
 As to subdivisions, it is always necessary to make them ; for they 
 very much assist composition, and diffuse perspicuity through a dis- 
 course : but it is not always needful to mention them ; on the contra- 
 ry, they must be very seldom mentioned ; because it would load the 
 hearer's mind with a multitude of particulars. Nevertheless, when 
 subdivisions can be made agreeably, either on account of the excel- 
 lence of the matter, or when it will raise the hearer's attention, or 
 when the justness of parts harmonize agreeably one with another, 
 you may formally mention them ; but this must be done very seldom ; 
 
 * This direction of Mr. Claude's, like most of his other rules, is founded on 
 the knowledge of human nature, which delights in orderly connexions, and is 
 extremely disgusted with every thing incongruous. Robinson. 
 
COMPOSITION OF A SERMUN. 
 
 for the hearers would be presently tired of such a method, and by that 
 means cloyed of the whole.* 
 
 CHAP. V. 
 
 OF TEXTS TO BE DISCUSSED BY WAY OF EXPLICATION. 
 
 I PROCEED now from general to more particular rules, and will 
 endeavour to give some precepts for invention and disposition. 
 
 I suppose, then, in the first place, that no man will be so rash as 
 to put pen to paper, or begin to discuss a text, till he has well com- 
 prehended the sense of it. I have given no rule about this before ; 
 for a man, who wants to be told, that he ought not to preach on a 
 text before he understands it, ouwht at the same time to be informed, 
 that he is fitter for any other profession than that of a minister. 
 
 I suppose, secondly, that the student, having well understood the 
 sense of his text, begins by dividing it, and that, having the several 
 parts before his eyes, he very nearly sees what are the subjects, which 
 he will have to discuss, and consequently, what ought to enter into 
 his composition. 
 
 I suppose, farther, that he is a man not altogether a novice in di- 
 vinity ; but that he is acquainted with common places, and the prin- 
 cipal questions, of which they treat. 
 
 Supposing all these, the first thing that I would have such a man 
 do, is to observe the nature of his text ; for there are doctrinal, his- 
 torical, prophetical, and typical texts. Some contain a command, 
 others a prohibition ; some a promise, others a threatening ; some a 
 wish, others an exhortation ; some a censure, others a motive to ac- 
 tion ; some a parable, some a reason ; some a comparison of two 
 things together, some a vision, some a thanksgiving ; some a des- 
 cription of the wrath, or majesty of God, of the sun, or some other 
 
 * Powerful reasoniug should be the soul of all our sernioas. Reasoning' 
 in eloqueuce is like love in relig:ion ; without love you may have the shadow, 
 but you cannot have the substance of religion. — Without love you are noth- 
 ing ; if you have not love, your virtue is only noise, it is only as soundin* 
 brass aud a tinkling' cymbal. In like manner in regard to eloquence, speak 
 with authority, open all the treasures of erudition, give full scope to a lively 
 and sublime imagination, and harmonize your periods ; yet what will all )'our 
 discourses without reason be ? A noise, a sounding brass, a tinkling cymbal. 
 You may confound, but you cannot convince ; you may dazzle, but you can- 
 not instruct ; you may delight, but cannot hope to change, to sanctify, and to 
 transform your heeirers. Saurist 
 
156 AN ESSAY ON THE 
 
 thing ; a commendation of the law, or of some person ; a prayer ; as 
 amplification of joy, or affliction ; a pathetic exclamation of anger, 
 sorrow, admiration, imprecation, repentance, confession of faith, pa- 
 triarchal or pastoral benediction, consolation, &c. I take the great- 
 est part to be mixed, containing different kinds of things. It is very 
 important for a man, who would compose, to examine his text well 
 upon these articles, and carefully to distinguish all its characters, for 
 in so doing he will presently see what way he ought to take. 
 
 Havincr well examined of what kind the text is, enter into the 
 matter and begin the composition ; for which purpose you must ob- 
 serve, there are two general ways, or two manners of composing. 
 One is the way of explication, the other of observations ; nor must it 
 be imagined, that you may take which of the two ways you please on 
 every text, for some texts must be treated in the explicatory method, 
 and others necessarily require the way of observations. When you have 
 a point o^ doctrine to treat of, you must have recourse to explication, 
 and when a text oUiistory, the only way is observation. 
 
 In discernment upon this article the judgement of a man con- 
 sists ; for as texts of scripture are almost infinite, it is impossible to 
 give perfect rules thereupon ; it depends in general on good sense ; 
 only this I say, when we treat of a plain subject, common and known 
 to all the world, it is a great absurdity to take the way o^ explication ; 
 and when we have to treat of a difficult or important subject, which 
 requires explaining, it would be equally ridiculous to take the way of 
 observations. 
 
 The difficulty of which we speak, may be considered, either in 
 regard to the terms of the text only, the subject itself being clear, af- 
 ter the words are explained ; or in regard to the subject only, the 
 terms themselves being very intelligible ; or in regard to both terms 
 and things. 
 
 If the terms be obscure, we must endeavour to give the true sense : 
 but if they be clear, it would be trifling to affect to make them so ; 
 and we must pass on to the difficulty, which is in the subject itself. 
 If the subject be clear, we must explain the terms, and give the true 
 sense of the words. If there appear any absurdity or difficulty in 
 both, both musi be explained : but always begin with explanation of 
 the terms. 
 
 In the explication of the terms, first propose what they call ratio 
 dubitandi, that is, whatever makes the difficulty. The reason of doubt- 
 inof, or the intricacy, arises often from several causes. Either the 
 terms do not seem to make any sense at all ; or they are equivocal, 
 
COMPOSITION OF A SERMON. 157 
 
 forming ditferent senses ; or the sense, which they seem at first to 
 make, may be perplexed, improper, or contradictory ; or the meaning, 
 though clear in itself, may be controverted, and exposed to cavillers. 
 In all these cases, after you have proposed the difficulty, determine 
 it as briefly as you can ; for which purpose avail yourself of criticisms, 
 notes, comments, paraphrases, &.c. and, in one word, of the labours 
 of other persons. 
 
 If none of these answer your expectation, endeavour to find some- 
 thing better yourself; to which purpose, examine all the circumstan- 
 ces of the text, what precedes, what follows, the general scope of the 
 discourse, the particular design of the writer in the place where your 
 text is, the subject of which it treats, parallel passages of scripture, 
 which treat of the same subject, or those in which the same expres- 
 sions are used, &c. and by these means it is almost impossible, that 
 you should not content yourself. Above all, take care not to make 
 of grammatical matters a principal part: but only treat of them as 
 previously necessary for understanding the text. 
 
 To proceed from terms to things. They must, as I have said, be 
 explained, when they are either difficult or important. There are 
 several ways of explication. You may begin by refuting errors, into 
 which people have fallen ; or you may fall upon the subject immedi- 
 ately, and so come to a fair and precise declaration of the truth, and 
 after this, you may dilate, (if I may venture to say so) by a deduction 
 of the principles, on which the text depends, and on the essential re- 
 lations, in which it ought to be considered. 
 
 The same method must be taken, when texts are misunderstood, 
 and gross and pernicious errors adduced. In such a case, first reject 
 the erroneous sense, and (if necessary) even refute it, as well by rea- 
 sons taken from the texts, as by arguments from other topics, and at 
 length establish the true sense. 
 
 I would advise the same method for all disputed texts. Hold it as 
 a maxim, to begin to open the way to a truth by rejecting a falsehood. 
 Not that it can be always done ; sometimes you must begin by ex- 
 plaining the truth, and afterwards reject the error ; because there are 
 certain occasions, on which the hearers' minds must be pre-occupied, 
 and because also truth, well proposed and fully established, naturally 
 destroys error : but, notwithstanding this, the most approved method 
 is to begin by rejecting error. After all, it must be left to a man's 
 judgement when he ought to take different courses. 
 
 There are texts of explication, in which the difficulty arises nei- 
 ther from equivocal terms, nor from the different senses, in which 
 
158 
 
 AN USSjAY ON THE 
 
 they may be taken, nor from objections, which may be formed against 
 them, nor from the abuse, which heretics have made of them ; but 
 from the intricacy of the subject itself, which may be difficult to com- 
 prehend, and may require great study and meditation. On such texts 
 you need not, you must not amuse yourself in proposing difficulties, 
 nor in making objections : but you must enter immediately into the 
 explication of the matter, and take |)articular care to arrange your 
 ideas well, that is to say, in a natural and easy order, beginning where 
 you ought to begin ; for if you do not begin right, you can do nothing 
 to the purjx)se ; and on the contrary, if you take a right road, all will 
 appear easy as you go on to the end. 
 
 If, for example, I were to preach from this text, " The law was 
 given by Moses ; but grace and truth came by Jesus Christ :" I would 
 divide this text into two parts. The first should regard the ministry 
 of the law ; the second, that of the gospel : the one expressed in these 
 words, " the law was given by Moses ;" the other in these, " Grace 
 and truth came by Jesus Christ." I should subdivide the first into two 
 parts, the laiv, and its author, Moses.* 
 
 I. The ministry of the law. 
 
 The law may be considered as a ministry of Rigour, as opposed 
 to Grace. 
 
 [Man knew neither himself nor his God — i 
 
 It was necessary therefore to discover to him his misery, nnd his duty — 
 This was the end which God proposed in the ministry of the law — 
 The ministration of the law was well calculated to answer this endt — ] 
 
 It may be considered also as a ministry of Shadotcs, as opposed to 
 Triith. 
 
 [It held out Promises of what was afterwards to be accomplished^ — 
 It exhibited in Tijpes the mercies which God had in reserve for them — 
 It imparted the Beginnings of that salvation, which was to be after- 
 wards more largely bestowed — 
 Yet it could only be called "//aw," because, however the Grace of the 
 Gospel was blended with that economy, the legal part was predomi- 
 nant — 
 
 * Instead of the remarks on this passage, which in Robinson's Claude oc- 
 cupy forty six pages, Mr. Simeon's abridgement is here inserted, in the form of 
 a regular scheme. 
 
 t God awfully displayed his own majesty on Mount Sinai ; and by the per- 
 fect law which he promulgated, He showed at once what a creature ought to 
 do, and what a sinner must expect. And while by the ceremonial law he de- 
 clared the necessity of an Atonement, he loaded the Israelites with an insup- 
 portable yoke of ceremonies, enforcing the observance of them by the severest 
 penalties ; and gave just such a portion of his Spirit, as might enable them to 
 see their guilt and misery, and dispose them to receive the promised Messiah. 
 
 1 Gen. iii. 15. and xlix, 10. Deut. xviii. 15. 
 
COMPOSITION OF A SERMON. loD 
 
 The author or dispenser of this law was Moses. 
 
 [God indeed was the first and principal author of this law — 
 Moses was only the Mediator by whom God dispensed it — 
 Nor as a Mediator was He a real, but only a typical Mediator.]* 
 
 As the dispenser of it He was greatly honoured by God. 
 
 [He was the Interpreter of the Israelites to God, and of God to themt — 
 
 He was employed to show forth the Mighty Power of Jehovah — 
 
 He was inspired to transmit in writing the history of his own nation — ] 
 
 II. The ministry of the Gospel. 
 
 " Grace and truth" are here put for the Gospel of Jesus Christ — 
 
 The Gospel is called Grace, in opposition to the Rigours of the 
 
 Law. 
 
 [God manifested himself in it, not as on Mount Sinai with thunderings, 
 
 but in a gentle manner^ under the veil of human flesh- 
 In it he reveals his mercy and parental love — 
 It is his free Gift according to his own good Pleasure — 
 It is accompanied with a Divine Efficacy to the souls of men — 
 It operates on us, not enthusiastically, but in a rational manner — ] 
 
 It is called Truth, in opposition to Falsehood. 
 
 [It is the accomplishment of what existed only in promises before — 
 
 It is the substance of what was before exhibited in types'^ 
 
 It is the complttion of what, under the law, was only beguni — 
 
 The author of this Gospel was Jesus Christ. 
 
 [He like Moses was an Interpreter between God and men — 
 His Ministry also, like Moses' was accompanied with miracles — 
 He moreover caused his Gospel to be written for a perpetual rule — ] 
 
 As such He was honoured infinitely above Moses. 
 
 [Moses was only the dispenser of the law, but Christ was the Author of 
 
 Grace and Truth — 
 Moses did not procure the Covenant of which he was mediator; where- 
 as the Covenant of Grace was given, not only through Christy but 
 on his account — 
 Moses could only report God's will to men : but Jesus Christ both re- 
 ported it to them, and became a Guarantee for their performance 
 of it- 
 Moses was not the source., nor even the dispenser of the Spirit, that ac- 
 companied the legal economy ; but Christ communicates the Spirit 
 out of his own fulness ?\\ — 
 Moses wrought miracles by s. foreign pov/er ; but Jesus Christ by hit 
 
 own — 
 Moses was established over God''s house as a servant ; but Jesus Christ 
 as a Son, (i. e. a Master, an Heir) over his own house. — ] 
 
 There are some texts, which must be discussed by way of expli- 
 
 * To prevent entirely the idea of his being really the Mediator of the Cove- 
 nant, Divine Wisdom has recorded his sins and failings ; and it is worthy of 
 observation that the Priesthood was assigned, not to him, but to his brother Aar- 
 on ; and that not he, but Joshua, had the honour of leading the Israelites into 
 Canaan. 
 
 i Exod. XX. 19. 
 
 X Heb. X. i. j Rom. viii. 15, || John i. 16, 
 
160 AN ESSAY ON THE 
 
 cation, although neither terms nor things are difficult ; but because 
 the matter is important, and a meditation of it beautiful and full of 
 edification. Passages of this kind must needs be proposed in all 
 their extent. 
 
 Take, for example, these words of St. Paul, 2 Cor. iv. 7. " We 
 have this treasure in earthen vessels, that the excellency of the pow- 
 er may be of God, and not of us."* 
 
 * The terms and subject are easy, yet on account of the importauce of the 
 matter, the passa2;e must be extensively proposed. 
 
 I. The apostle's ;jro/JOj«:7io«, "• We have this treasure in earthen vessels.''' 
 
 1, What is the treasure ? It is the gospel of Clirist ; and so called, 
 On account of its icnrlh and excellence. 
 
 Because of its abundance. 
 For its truth and reality. 
 
 Because it cannot be possessed without joy, jealousy, caution, &c. 
 Because in the context it is called light, glory, knowledge — of God. 
 It is deposited in the hands oi ministers. 
 
 It is a treasure in all who enjoy it ; but most in ministers ; especially a<s 
 the apostles possessed it. In all its extent, degrees, and purity. 
 It is a treasure in opposition to the false treasures of the earth. 
 It was once hid in God's decrees, but is now displayed. 
 
 2. But this treasure is as in earthern vessels. 
 
 The passage probably alludes to Gideon's pitchers and lamps. 
 
 The word in angels was in precious vessels. 
 
 When God revealed it himself, it was without vessels. 
 
 When God declared himself by the sun, moon, &c. it was in vessels of 
 grandeur. 
 
 The apostles are vessels ; not authors of the gospel, but instruments. 
 
 They were earthen vessels, for the meayiness of their conditions. 
 
 For the affiictions to which they were subject. 
 
 In regard' to their ov/n infirmities. 
 
 Yet the apostles wisely magnified their office for their treasure, while they 
 humbled, and as it were, annihilated thtmsehes, calling themselves earthen 
 vessels, 
 
 II. The reason assij^ned. " That the excellency of the power," fcc. 
 1. The excellency of the potcer oithe gnspel. This consists. 
 
 In the happy success of the gospel in the conversion of men. 
 
 There is a divine virtue in the doctrine of the gospel to humble, comfort, 
 instruct, exhilarate, embolden, &c. 
 
 Miracles accompanied the preaching of the apostles. 
 
 The ener'4y of the Holy Ghost accompanied the preaching of the ^o*;;eZ, 
 '2. The end that God proposed ; "■ That this power might appear /o be of him ^ 
 ^and not of men." 
 
 Men are inclined to ascribe all effects to second causes. 
 
 Thus the Heathen worshipped and served the creature more than God the 
 Creator. 
 
 The Lycaonians would fain have sacrificed to Paul and Barnabas. 
 
 The Jews, who should have known better, were disposed to ascribe undue 
 power to Peter and .John. 
 
 And John himself was surprised by this inclination, when he fell prostrate 
 before the angel. 
 
 We see the same spirit in the church of Rome. 
 
 God therefore, took this method, in order to stem this torrent, and to pre- 
 clude such abuses. 
 
 Besides, their meanness contributed to display the glory of the divine pow- 
 
COMPOSITION OF A SERMON. 
 
 161 
 
 Observe, farther, there are two sorts of explications. The first is 
 simple and plain, and needs only to be proposed, and enlivened with 
 clear and agreeable elucidations. 
 
 The other kind of explications must not only be stated and ex- 
 plained ; but they must also be confirmed by sufficient evidence. 
 Sometimes a text speaks of a fact, which can be confirmed only by 
 proofs of fact ; sometimes it is a matter of right, that must be estab- 
 lished by proofs of right ; and sometimes it is a subject made up of 
 both fact and right, and consequently proofs of right, as well as proofs 
 of fact, must be adduced. We will give an example of each. 
 
 For the first, take this text, Phil. ii. 6. " Jesus Christ, being in the 
 form of God, thought it not robbery to be equal with God." Having 
 explained what it is to be in the/or/re of God, and to count it not rob- 
 bery to be eqval with 6ro(/, namely, that it is to be God, essentially 
 equal with the Father, and co-eternal with him, &c. you must needs 
 make use of proofs of/«c^ on this occasion ; for, every one sees, it is 
 a fact, which it is necessary to prove, not merely by the force of St. 
 Paul's terms ; but also by many other Scripture proofs, which estab- 
 lish the divinity of Jesus Christ. 
 
 But were you to preach from the llth and l.ith verses of the 
 same chapter, " Do all things without murmurings, and disputings, 
 that ye may be blameless and harmless, the sons of God without re- 
 buke, in the midst of a crooked and perverse nation, among whom 
 ye shine as lights in the world ; holding forth the word of life ;" it is 
 evident, that, after you have explained the vices which St. Paul for- 
 bids, and the virtues which he recommends, the exhortation must be 
 confirmed by reasons of r/^j-Zf^, which show how unworthy and contra- 
 ry to our calling these vices are ; how much beauty and propriety in 
 the virtues enjoined ; and how strong our obligations are to abstain 
 from the one, and to practise the other. 
 
 Our third example includes proofs of both kinds. Take the sev- 
 enth verse of the same chapter, " Jesus Christ made himself of no 
 reputation, and took upon him the form of a servant, and was made 
 in the likeness of men :" or the Sth verse, " And being found in 
 fashion as a man, he humbled himself, and became obedient to the 
 death of the cross :" or the 9th verse, which speaks of Christ's exalta- 
 
 Neverdid the power of Jesus Christ appear more, than when he subjugat- 
 ed principalities and powers, and triumphed over them by the ministry of the 
 cross. These earthen vessels triumphed over the whole world with the sound 
 of their voice. Idols fell; temples were demolished; oracles were struck 
 dumb ; the people flocked in crowds to adore Jesus Christ. It is not enough 
 to say, "• This is the,/i7iger o/ Gorf ;" we must rather exclaim, "This is the 
 out-stretched arm o/ /Ae Lord.'''' Claude, 
 
 21 
 
162 AN ESSAY ON THE 
 
 tion. Having explained the subject, you must endeavour to confirm 
 it, not only by proofs of fact, but also by proofs of right ; to which 
 purpose you must prove, 1. That the fact is, as St. Paul says. And 
 2. That it ought to be, as it is, by reasons taken from the wisdom of 
 God, &c. 
 
 In like manner in discussing this text: " Whom the Lord loveth 
 he chasteneth, and scourgeth every son whom he receiveth ;" after 
 you have proposed in a few words the apostle's doctrine, it ought to 
 be confirmed, as well by proofs of fact, which make it plain, that God 
 has always been pleased to observe this method, as by proofs of right, 
 which show that he does thus with a great deal of wisdom. You will 
 meet with an almost infinite number of texts of this nature. 
 
 There are sometimes texts of explication, in which we are obliged 
 to explain some one great and important article consisting of many 
 branches. As for example, predestination; and efficacious convert- 
 ing grace. In this case you may either reduce the matter to a cer- 
 tain number of propositions, and discuss them one after anotlier ; or 
 you may reduce them to a certain number of questions, and discuss 
 them in like manner: but you ought (choose which way you will) to 
 take particular care not to lay down any proposition, or any question, 
 which is not formally contained in your text, or which does not follow 
 by a near and easy consequence; for otherwise you would discuss 
 the matter in a common-place way. 
 
 For example. " It is God, who worketh effectually in you both 
 to will and to do of his own good pleasure."* 
 
 Above all, take care to arrange your propositions well, when you 
 take this method. Place the most general first, and follow the order 
 of your knowledge, so that the first propositions may serve as steps to 
 the second, the second to the third, and so of the rest.t 
 
 Sometimes, what you have to explain in a text will consist of one 
 
 * The thing to be explained is, the operation of divine grace ; and it is 
 to be explained in an immediate reference to the text. It miorht be said then, 
 that its operation is sot^ereign, ralinnnl, efficacious. It is sovereign, the result 
 of " God's good pleasure," since man has not so much as a disposition to do 
 good, till God has given it him ; and therefore ran have nothing in himself 
 that can induce God to give it him. It is rational; for God influences us to 
 action, not as mere machines, but by illuminating our understanding, and in- 
 clining our "• will " It is efficacious ; for if he work in us " to will," he will 
 surely work in us "to do;" nor, however separate, in idea, volition and ac- 
 tion may be, shall they ever be separated in his people's experience. 
 
 This would include the princi))al observations of Mr. Claude, and render 
 them both more intelligible, and more easy to bt remembered. Simeon. 
 
 t Arrange your propositions well. Nothing elucidates a subject more 
 than a conformity to this rule. Cicero's three words are well known, fl^/e, 
 distincle, ornate. 
 
COMPOSITION OP A SERMON. 163 
 
 or more simple terms ; sometimes in certain ways of speaking peculiar 
 to Scripture, or at least of such great importance, that they will de- 
 serve to be particularly weighed and explained ; sometimes in parti- 
 cles which they call syncategorematica ; and sometimes in proposi- 
 tions. For example, simple terms, are the divine attributes, goodness, 
 mercy, wisdom, &-c. The virtues of men, faith, hope, love, &c. 
 Their vices and passions, ambition, avarice, vengeance, wrath, &c. 
 In short, simple terms are single words, and they are either proper, or 
 figurative. In order to explain figurative words, you must give the 
 meaning of the figure in a i'ew words; and without stopping long 
 upon the figure, pass to the thing itself. And in general observe this 
 rule : never insist long on a simple term, unless it be absolutely necessa- 
 ry ; for to aim at exhausting, (as it were) and saying all, that can be 
 said, on a single word, is imprudent in a preacher, especially when 
 there are many important matters in the text to be explained. Should 
 any one (for example) in explaining these words of Isaiah : " His 
 name shall be called Wonderful, Counsellor, the Mighty God, the Ev- 
 erlasting Father, the Prince of Peace," should a preacher, I say, in- 
 sist on each term, and endeavour to exhaust each word, he would 
 handle the text in a common-place way, and quite tire the hearer. 
 You ought then, in discussing such passages, to select the most obvi- 
 ous articles, and to enlarge principally on essential remarks. 
 
 Sometimes there are simple terms, of which you must only take 
 notice cursorily, and en passant, as it were, just as they relate to the 
 intention of the sacred author. For example, in St. Paul's ordinary 
 salutations, " Grace be to you, and peace from God our Father, and 
 from our Lord Jesus Christ," it must not be imagined, that each of the 
 terms or phrases is to be considered ex professo, either grace, or peace, 
 or God the Father, or Jesus Christ: but the whole text is to be consid- 
 ered as di salutation, a benediction, an introduction to the epistle, and 
 in these views make necessary remarks on the terms. In one word, 
 take care to explain simple terms as much as possible in relation to the 
 present design of the sacred author, and to the circumstances of the 
 text; for by these means you will avoid common-places, and say prop- 
 er and agreeable things. 
 
 Sometimes you will meet with texts, the simple terms of which must 
 be discussed professedly ; and in order to give a clear and full view of 
 the subject, you must give a clear and distinct idea of the terms. 
 
 When there are many simple terms in a text, you must consider, 
 whether it would not be more proper to treat of them comparatively 
 with each other, than to discuss them separately or each apart ; for 
 sometimes it would be very injudicious to discuss them separately, and 
 
164 
 
 AN ESSAY ON THE 
 
 Tery agieable to do it by comparison. Take for example St. Luke's 
 words, chap. ii. 8, 9, 10, II. " And there were in the same country 
 shepherds abiding in the fields, keeping watch over their flocks by 
 night. And lo ! The angel of the Lord came upon them, and the 
 glory of the Lord shone round about them ; and they were sore 
 afraid. And the angel said unto them, Fear not; for behold ! I 
 bring you good tidings of great joy, which shall be to all people. For 
 unto you is born this day, in the city of David, a Saviour, which is 
 Christ the Lord." In my opinion it would be very absurd to pretend 
 to treat separately these simple terms, in order to explain what is a 
 shepherd, and what is an angel, «fcc. But a cowpanson of these terms 
 with each other would afford very beautiful and agreeable considera- 
 tions, as will appear by the following analysis of the text. Let it 
 then be divided into two parts ; let the first be the appearance of the 
 angels to the shepherds with all the circumstances, which the history 
 remarks: and the second, the angel's message to them. The first is 
 contained in the eighth and ninth verses, and the second in the tenth 
 and eleventh. 
 
 As to the first, you may remark, that this meeting of the angel 
 and shepherds was not accidental or by chance, but by the order of 
 the providence of God, who there placed the shepherds, and thither 
 sent his angel. You may amplify this by showing, 
 
 1 . That God causes his grace to descend not only npon the great 
 and powerful of the world, but also on the most simple and inconsid- 
 erable. 
 
 2. That it seems as if he took more pleasure in bestowing his fa- 
 vours on the most abject, than in distributing them among persons of 
 elevated rank. Matt. xi. 25. 1 Cor. i. 20. For while he sent the 
 wise men of the East to Herod, he sent an angel of heaven to the 
 shepherds, and conducted them to the cradle of the Saviour of the 
 world. 
 
 3. That in this meeting of the angels and shepherds, there is a 
 character of the economy of Jesus Christ, wherein the highest and 
 most sublime things are joined with the meanest and lowest. In his 
 person the eternal word is united to a creature, the divine nature to 
 the human, the Lord of Glory to mean flesh and blood. In his bap- 
 tism he is plunged in the water, and the Father speaks to him from 
 heaven ; he is under the hand of John the Baptist, and the Holy 
 Ghost descends upon him. In his temptation he hungers, yet mirac- 
 ulously supports a fast of forty days : the devil tempts him and angels 
 obey him. On his cross, naked, crowned with thorns, and exposed to 
 
COMPOSITION OP A SERMON. 
 
 165 
 
 sorrows, yet at the same time shaking the earth and eclipsing the sun. 
 Here in like manner angels are familiar with shepherds : angels to 
 mark his majesty, shepherds his humility ; angels, because he is Cre- 
 ator and master of all things; shepherds, because he made himself 
 of no reputation, and took upon himself the form of a servant. 
 
 After this you may make a proper reflection on the time mention- 
 ed by St. Liike, who says, " The^hepherds were abiding in the field, 
 keeping watch over their flock bf night." You may observe that while 
 these shepherds were busy in their calling, God sent his angel to 
 them ; and that, however simple and mean the employments of men 
 may be, it is always very pleasing to God when they discharge them 
 with a good conscience : 
 
 Remark a second circumstance ; The glory of the Lord shining 
 around the shepherds. Here you may observe ; 
 
 That when angels borrow human forms to appear to men, {as it is 
 likely this angel did, when he appeared to the shepherds) they have 
 always appeared with ensigns of grandeur and majesty, to show that 
 they were not men but angels, that is to say, beings of a superior or- 
 der. Thus the angels, who appeared at Christ's resurrection, were 
 clothed with shining garments ; and so were they, who appeared to 
 the disciples after his ascension. Here the angel is accompanied 
 with a great Ught shining around the shepherds. 
 
 The third remarkable circumstance in the text, is the great fear 
 with which the shepherds were seized. 
 
 1. This was an effect of their gxe?ii surprise. When grand ob- 
 jects suddenly present themselves to us, they must needs fill us with 
 astonishment and fear. 
 
 2. This fear arose perhaps from emotions of conscience. Man iS 
 by nature a sinner, and consequently an object of the justice and 
 vengeance of God ; when therefore, any thing extraordinary and di- 
 vine appears to him, he necessarily trembles. This may be exem- 
 plified by Adam, who, having sinned, fled, and, the moment he heard 
 the voice of God, hid himself; or by the Israelites, who were terri- 
 fied, when God appeared to them upon the mountain ; and hence that 
 proverbial saying among them, we shall die, for toe have seen God. 
 
 But, as the thoughts of God are far different from the thoughts of 
 men, these poor shepherds did not remain in this state : but joy pres- 
 ently succeeded their fear. Fear not, said the Angel, behold! I bring 
 you glad tidings. Agreeable surprise ! far diflferent from what will 
 befal sinners at the last day ; for when they cry, Peace, peace ; then 
 sudden destruction shall come upon them : but here, when the shep- 
 
166 AN ESSEY ON THE 
 
 herds trembled, when they were seized with a dreadful horror, which 
 made them apprehend all danger, forth issues the greatest of all joys, 
 the most affecting of all consolations, the news of the birth of the Sa- 
 viour of the world. 
 
 Proceed now to the second part of the text ; the Angel's discourse 
 to the shepherds. And observe, 
 
 1. The Angel says to them, F^r not. He uses this preface to 
 gain their attention, which fear (no doubt) had almost entirely dis- 
 sipated. 
 
 After this preface, the Angel acquits himself of his commission, 
 and announces to the shepherds the great and mysterious news of the 
 Redeemer's birth. " Behold !" says he, " I bring you glad tidings of 
 great joy, which shall be to all people ; for unto you is born this day 
 in the city of David, a Saviour, which is Christ the Lord." Remark 
 in the front of his message the word behold, which is generally used 
 in scripture to denote the greatness and importance of the subject in 
 question, and to gain attention. The prophets had often used it. Isa- 
 iah on a like account had said, Behold! a virgin shall conceive. 
 Zechariah had cried, Daughter of Zion, Behold! thy king cometh, 
 just, and having salvation. Malachi had said, Behold! — the Lord, 
 whom ye seek, shall suddenly come to his temple. It is easy to re- 
 mark, that the angel could never more properly use this word than 
 on this occasion. Do you doubt of it 1 Hear his message. / bring _ 
 you, says he to them, glad tidings of great joy. 
 
 In order to examine the words properly, you must begin with the 
 Angel's description of the person, of whom he speaks ; a Saviotir, 
 Christ tmFLord. Then pass to what he says about him ; he is born 
 unto ?/0M, says he. He marks the time; this-elay. He describes the 
 place; in the city of David. And, in fine*, Iwspecif^s-the nature of 
 this important news ; great joy, which shall be to all<fcople. 
 
 Having considered his titles in general, and each apart, you may 
 proceed to consider them in a comparative view. This comparison 
 may be of the words with each other, or with the other parts of the 
 text, or with the words w)[\\Q,\i follow the text. 
 
 In i\ie first view, you may say, that the Angel intended primarily 
 to give the shepherds an idea of the benefits, which they might ex- 
 pect of the Messiah, and for this reason began with the title Saviour, 
 in order to affect them with their own interest, and indeed with the 
 greatest of all interests. Afterwards, to confirm their hope upon that 
 point, he rises to the source of this salvation, the mercy of God, who 
 bestowed it on them ; tljerefore he says, the Saviour is Christ, that 
 
COMPOSITION OP A SERMON. 167 
 
 is, the promised Messiah, In fine, in order to convince them with 
 what profound respect men ought to receive him, he adds, that he is 
 the sovereign Lord. In the title Saviour, he shows the f'/i^ of Christ's 
 coming into the world. In that of Christ, the righi, which he had to 
 undertake so great a work, which was the Father's mission, who for 
 that purpose had anointed him. And in that of Lord, he marks the 
 sovereign j^o^^;cr, with which he should happily execute the office, that 
 the Father had committed to him. 
 
 In comparing these three titles with the other parts of the text, 
 you may show, that the Angel calls him a Saviour, to justify that 
 great joy, lohich, says he, / bring you. That he calls him Christ, 
 the Son of God, the promised Messiah, with relation to his birth in 
 the city of David. And that he calls him Lord, to render, in some 
 sort, a reason for an angel's coming with the glad tidings; as if he 
 had said, I bring you the glad tidings, because he is Lord o^ all, both 
 yours and ours. 
 
 In comparing the words with what follows, you may observe, that 
 the Angel calls him a Saviour, Christ, the Lord, in order to guard 
 the shepherds against their being offended at what he was about to 
 tell them, that they should fiud him a babe, wrapt in swaddling 
 clothes, lying in a manger. As if he had said, let not these sad ap- 
 pearances offend you ; he whom you will find an infant, in swaddlincr 
 clothes, and in a manger, is the Redeemer of the world, the true 
 anointed of God, and the Lord of the whole universe. 
 
 This Saviour, this Christ, this Lord, says the Angel, is born unto 
 you. 
 
 Here you may commence a lively exhortation to joy, the motives 
 to which may be taken from the terms of the text ; that there is a Sa- 
 viour ; that he is Christ ; that he is the Lord; that after beinor so 
 long expected, at length he came ; that he was born for us ; that we 
 have an interest in him above angels ; that he has testified his love to 
 us by submitting to sinless infirmities ; you may compare his first 
 with his last advent, and dispose your auditors to iee\ a still greater 
 joy in expectation of his coping to raise them from the dead, and 
 putting the last hand to the work of our redemption ; then will he ap- 
 pear a Saviour indeed, for he will complete the Salvation of the faith- 
 ful. Tl^en will he appear a Christ indeed, for he will finish the de- 
 sign of his unction, and will make us kings and priests to God his 
 Father. Then will he appear Lord indeed, for all things shall be 
 subjected to him, he will triumph over our enemies, he will swallow 
 
 % 
 
168 ' AN ESSAY ON THE 
 
 up death in victory, and he will elevate us to the possession of eternal 
 glory.* 
 
 Having spoken of simple terms, I proceed to add something con- 
 cerning expressions peculiar to scripture. These deserve a particular 
 explication, and should be discussed and urged with great diligence, 
 as well, because they are peculiar modes of speaking, as because 
 they are rich with meaning. In this class I put such forms of speak- 
 ing as these. " To be in Christ Jesus. To come to Jesus Christ. 
 To come after Jesus Christ. To live in the flesh. To live after the 
 flesh. From faith to faith. From glory to glory. To walk after the 
 flesh. To walk after the spirit. The old man. The new man. 
 Jesus Christ lives in you. To live to Jesus Christ. To live to our- 
 selves. To die to the world. To die to ourselves. To be crucified 
 to the world. The world to be crucified to us. Jesus Christ made 
 sin for us, we made the righteousness of God in him. Christ put to 
 death in the flesh, quickened by the Spirit. Die unto sin. Live unto 
 righteousness. Quench the Spirit. Grieve the Spirit. Resist the 
 Holy Ghost. Sin against the Holy Ghost." And I know not how 
 many more such expressions, which are found almost nowhere but 
 in scripture. Whenever you meet with such forms of speech as these, 
 you must not pass them over lightly, but you must fully explain them, 
 entering well into the spirit and meaning of them. It would be very 
 convenient for a young man to procure for this purpose an exact col- 
 lection, and endeavour to inform himself of the sense of each. 
 
 This subject would require, as it well deserves, a particular trea- 
 tise ; however, I will briefly give an example of the manner, in which 
 expressions of this kind should be discussed. Let us take these words. 
 Mark viii. 34. " Whosoever will come after me, let him deny him- 
 self, and take up his cross and follow me." Methinks it would not 
 be improper to divide the sermon into two parts. In the first we 
 would treat of the expressions, which Jesus uses, Come after me — deny 
 himself — take tip his cross — and follow me. — And in the second, we 
 would examine the entire sense of our Saviour's whole proposition. 
 
 To begin then with the explication of these expressions. To 
 come after Jesus Christ signifies no other thing than to be his disci- 
 ples, to take him for the rule and model of our conduct, in a word, to 
 profess an acknowledgement of him as our head and master, our su- 
 preme prophet and teacher, our pattern and exemplar. 
 
 * This discourse was very long and tedious, jlll that could elucidate the 
 treating of texts by comparfson is retaiutd ; but that, which tended only to 
 distract the mind, is expunged. 
 
COMPOSITION OF A SERMON. 169 
 
 Deny himself is an expression so singular, that it seems to shock 
 reason and nature, and to suppose a thing difficult, yea, absolutely 
 impossible, or at least extremely criminal. Yet, it is certain, noth- 
 ing can be more holy, nothing more necessary, nothing more just, 
 than this self-renunciation, which Jesus Christ here ordains. He 
 does not mean, that we should divide ourselves from ourselves, or 
 that we should hate ourselves; but he intends, 
 
 1. In general, that we should renounce all that is in us excessive, 
 vicious and irregular ; this he calls self, because corruption is become, 
 as it were, natural to us, we being conceived in sin, and shapen in in- 
 iquity. 
 
 2. He commands us particularly to renounce that violent, immod- 
 erate, and excessive love, which man in a state of depravity has for 
 himself, making self-love his chief and only principle of action, in one 
 word, being a god to himself 
 
 3. He enjoins the renunciation of that false and ^er\exse pretence, 
 which all sinners have, that they are their own masters, that no one 
 has a right over them, that to themselves only belongs the disposition 
 of words, actions, and thoughts. The Saviour means, that, renoun- 
 cing this unjust and foolish pretence, we should submit ourselves to 
 the government and direction of God, confiding in the conduct of his 
 wisdom, and receiving him to reign in our hearts by his word and 
 Spirit. 
 
 Take vp his cross, is an expression consecrated by Jesus Christ to 
 a sacred purpose, though it does not belong only to scripture style. 
 Here two things are intended by it. The mystical cross of conversion, 
 and the cross of afflictions. 
 
 1. Conversion is called in scripture a cross ; because sin and car- 
 nal lusts are made to die within our hearts ; this the scripture calls 
 crucifying the old man. 
 
 2. Afflictions are justly called crosses, not only because nature 
 suffers, but also because by these means we become the horror and 
 reproach of the world. 
 
 Finally, to follow Jesus Christ, is, 1. To become his disciple, to 
 believe his doctrine, to approve his maxims, to be persuaded of the 
 truth of his mysteries, and holiness of his laws. 
 
 2. To follow is to imitate him, to propose him as our exemplar 
 and pattern in the whole conduct of our lives, to walk in the same 
 way as he walked, in order to obtain communion with him in glory. 
 
 3. To />ro/ess opcn/y our subjection to him, as our Master and 
 
 22 
 
170 
 
 AN ESSAY ON THL 
 
 Lord, to obey his orders, &c. In a word, to follow is the same as to 
 come after him, which we just now explained. 
 
 This is the first part. The second consists in considering the 
 entire sense of Jesus Christ's whole proposition. He means, then, 
 that, if we would be really of the number of his disciples and follow- 
 ers, we must submit to two things, sanctification and affliction. 
 
 1. Sanctification. Here enter into the subject, and show how im- 
 possible it is to belong to Jesus Christ without forsaking sin, and en- 
 tirely changing the life. " The grace of God, that bringeth salvation, 
 hath appeared to all men ; teaching us, that denying ungodliness, and 
 worldly lusts, we should live soberly, righteously, and godly in this 
 present world, looking for that blessed hope, and the glorious appear- 
 ing of the great God, and our Saviour Jesus Christ." 
 
 These are St. Paul's words to Titus, and three things may be re- 
 marked in them, grace, holiness, and glory. And you may easily ob- 
 serve, that grace conducts to glory, only by means of holiness : take 
 away holiness, and grace and glory can never be joined together. The 
 apostle therefore does not say, ' The Grace of God hath appeared to 
 all men, teaching us to look for the glorious appearing of Jesus 
 Christ ;' but, he says, " The grace of God hath appeared to all men, 
 teaching us to deny ungodliness and worldly lusts, to live soberly, 
 righteously, and godly, in this present world ;" and so to be looking 
 for that blessed hope, the glorious appearing of the great God and our 
 Saviour Jesus Christ. Grace indeed ends in glory ; but it can only 
 do so by the intervention of holiness. 
 
 You may also allege., to the same purpose, the end of Jesus Christ's 
 coming into the world, which was not only to destroy sin, as it sub- 
 jected us to eternal punishment, but as sin. You may finally show, 
 how much it is for the glory of the Father, and of Jesus Christ, and 
 for the reality and plenitude of salvation, that the disciples of Jesus 
 should be sanctified. 
 
 2. Afiliction. Two things here must be discussed. I. The truth 
 of the/ac/, that true believers are exposed to afflictions in this world. 
 2. The reasons why the divine wisdom subjects believers to these 
 trials. 
 
 1. The trvth of the fact results 1. from the examples of all the 
 great servants of God who have appeared in the world to this day : as 
 Noah, Abraham, Lot, Moses, St. Paul, and all the other apostles of 
 Jesus Chris|, 2. From the 7ohole history of the church, which was 
 always nourished and increased in afflictions. This may be illustrat- 
 ed by the burnmg bush, which appeared to Moses ; or by the ship. 
 
COMPOSITION OF A SERMON. 171 
 
 into which Jesus and his apostles went^ tossed with waves, and ex- 
 posed to the violence of winds and storms. 
 
 2. The reasons for this dispensation of divine providence may be 
 taken from a common-place of afflictions, as, by means of afflictions 
 God restrains our impetuous passions, exercises our virtues, detaches us 
 from the icorld^ elevates us to the hope of a better life, and displays the 
 glory o/'that admirable proyirfencc, which governs us. Afflictions al- 
 so are particular honours, which God confers on us, by them enabling 
 us to walk in the steps of Jesus Christ, and conforming us by them 
 to our divine leader. For these reasons, and many more of the same 
 kind, we may fairly conclude, that with profound wisdom Jesus Ciirist 
 has called us to affliction, and joined the cross to the profession of 
 true Christianity.* 
 
 We have before observed, that, beside simple terms, and singular 
 expressions peculiar to scripture, there are also sometimes in texts, 
 particles that are called syncategorematica, which serve either for the 
 augmentation or limitation of the meaning of the proposition. As 
 the word so in John iii. 16. " God so loved the world." The word 
 now in the viii. of Romans. " There is therefore now no condemna- 
 tion to them, which are in Christ Jesus ;" — and in many more passa- 
 ges of the same kind. 
 
 Whenever you meet with these terms, carefully examine them ; 
 for sometimes the greatest part, and very often the whole of the ex- 
 plication, depends upon them, as we have already remarked on that 
 passage just now mentioned, " God so loved the world :" for the chief 
 article, in the doctrine of the love of God, is its greatness, expressed 
 by the word so. It is the same with that other term noio, " there is 
 therefore ?iow no condemnation to them, which are in Christ Jesus ;" 
 for the word now shows, that it is a conclusion drawn from the doc- 
 trine of justification, which the apostle had taught in the preceding 
 chapters, and it is as if he had said, From the principles, which I 
 have established, it follows, that there is now no condemnation, &.c. 
 Having then explained, 1. What it is to be in Christ Jesus. 2. What 
 it is to be " no more subject to condemnation," chiefly insist, in the 
 third place, on the word now ; and show, that it is a doctrine, whichi 
 necessarily follows from what St. Paul had established touching jus-1 
 tification in the foregoing chapters ; so that this term makes a real! 
 part of the explication, and indeed the most important part. 
 
 Sometimes these terms in question are not of consequence enough 
 
 * This is somewhat abridged, for the same reason as the foregoing. 
 
I 73 AN ESSAY ON THE 
 
 to be much dwelt on : but may be more properly passed with a slight 
 remark. The word Behold, with which many propositions in scrip- 
 ture begin, must be treated so ; you must not make one part of this, 
 nor insist on it too long. The same may be said of that familiar ex- 
 pression of Jesus Christ, Verily, Verily, which is an asseveration, or, 
 if you will, an oath: but neither on this must you insist much. So 
 again, Amen, or so be it, which closes some texts. Woe he to you, 
 which Jesus Christ often repeats in the gospel, with many more of 
 the same kind. I know no certain rule to distinguish when they are 
 important : but it must be left to the preacher's taste ; and a little at- 
 tention will make the necessary discernment very easy. 
 
 When the matter to be explained in a text consists of a proposi- 
 tion, you must, 1. Give the sense clearly and neatly, taking care to de- 
 velope it of all sorts of ambiguity. 
 
 2. If it be requisite, show how important in religion it is to be ac- 
 quainted with the truth in hand ; and for this purpose open its con- 
 nexion with other important truths ; and its dependence on them ; 
 the inconveniences, that arise from negligence ; the advantageous 
 succours, which piety derives thence, with other things of the same 
 nature. 
 
 3. Having placed it in a clear light, and shown its importance, if 
 it require confirmation, confirm it. In all cases endeavour to illus- 
 trate either by reasons, or examples, or comparisons, of the subjects 
 with each other, or by remarking their relation to each other, or by 
 showing their conformities, or differences, all with a view to illustrate 
 the matter that you are discussing. You may also illustrate a pro- 
 position by its consequences, by showing how many important inferen- 
 ces are included in it, and flow from it. 
 
 In fine, you may illustrate by the person, who proposes the sub- 
 ject ; by the AYa/e, in which he was, when he proposed it; by the 
 persons, to whom it is proposed ; by circumstances of time, and place, 
 &,c. All these may give great openings ; but they must be judicious- 
 ly and discreetly used ; for to attempt to make an assemblage of all 
 these in the discussion of one proposition, would be trifling, endless, 
 and pedantic. 
 
 Sometimes one single proposition includes many truths, which it 
 will be necessary to distinguish : but, in doing this, take care that 
 each truth, on which you intend to insist, be of some importance in 
 religion, not too common, nor too much known. This your own good 
 sense must discern. 
 
 Sometimes one proposition must be discussed in the different views, 
 
COMPOSITION OF A SERMON. 173 
 
 in which it may be taken ; and in this case you must remark those 
 different relations. 
 
 Sometimes the doctrine contained in the proposition has different 
 degrees, which it will also be necessary to remark. 
 
 Sometimes the proposition is general, and this generality seems to 
 make it of little importance. In this case you must examine, wheth- 
 er some of its parts be not more considerable ; if they be, you will be 
 obliged to discuss these parts by a particular application. 
 
 First. To give the sense of a proposition neat and clear, and af- 
 terwards to confirm and illustrate it, let us take Eph. i. 18. *' The 
 eyes of your understanding being enlightened, that ye may know what 
 is the hope of his calling, and what the riches of the glory of his in- 
 heritance in the saints." 
 
 This text must be divided into two parts. The first is the apos- 
 tle's prayer, " May God enlighten the eyes of your understanding !" 
 the second is the end of this illumination, " that ye may know what is 
 the hope of his calling, and what the riches of the glory of his inher- 
 itance in the saints." 
 
 1. The apostle's wish or prayer contains a proposition, which is, 
 that " it is God who enlightens the eyes of our understanding." To 
 give clearly the sense, you must first observe in a few words, that 
 scripture frequently borrows the names and images of the faculties of 
 the body to represent those of the soul ; therefore it gives us feet to 
 walk in the way of righteousness, hands to work out our salvation, 
 kiiees to boto at the name of Jesus, ears to hear the sacred truths of 
 the gospel, a mouth to eat the flesh and drink the blood of Jesus 
 Christ, and eyes to see the mysteries of his kingdom. All this is found- 
 ed not only on the natural conformity, or resemblance, which there is 
 between the operations of the soul and the organs of the body, but 
 also on the scripture manner of calling the whole of our regeneration 
 and conversion a new man. Here, then, eyes of the understanding is 
 an expression agreeable to the ordinary style of scripture, and signi- 
 fies simply our understanding, the faculty by which we know and 
 judge objects. 
 
 2. But, beside this, you must remark, that our eyes have two very 
 different uses ; one consists only in viewing objects indifferently for 
 no other purpose than our diversion ; as when in a rural walk we look 
 at the starry heavens, or admire extensive plains, and flowing rivers : 
 this may be called a simple view of contemplation : the other goes 
 farther, and consists not barely in seeing objects, but in looking at 
 them so as to conduct and regulate our actions ; so a traveller sees 
 
174 
 
 AN ESSAY ON THE 
 
 roads in his journey ; so a man sees his friend to open his own heart, 
 and ask his friend's advice ; so a prisoner sees his deliverer to ask 
 his freedom : this may be called a view of action or direction. Thus 
 it is with the understanding ; it has two functions, one a simple knowl- 
 edge of objects, as of physical or metaphysical truths, called in the 
 schools, speci/latwe Icnowledge : the other a knowledge of objects in 
 order to act by them, and to use them for a rule, and a guide, as 
 when we know the nature of virtue, and the precepts of morality, the 
 rules of art, and the maxims of jurisprudence ; this is what the schools 
 call practical knoidedge. Now, here the understanding is spoken of, 
 not in the former, but latter sense ; for the mysteries of the Christian 
 religion are not mysteries of simple contemplation, the scripture does 
 not propose them for our diversion, nor to gratify our curiosity ; but 
 they are mysteries of practice, which we ought to know, in order to 
 act towards them, by embracing them with all the powers of our 
 hearts, by receiving their impression and yielding to their energy ; in 
 one word, by making them a rule of our conduct. The apostle's pro- 
 position then means : That it is God, who by the interior light of his 
 spirit opens the eyes of our understandings to receive, as we ought, 
 the truths of his word, thereby enabling us to judge of them, to love 
 and follow them, and to make them the rules of our conduct. 
 
 The proposition, thus explained, must be proved. This may be 
 done directly, or indirectly ; indirectly by producing divers passages 
 of scripture, which represent the greatness of natural depravity, and 
 the inability of man to convert himself Such passages are very nu- 
 merous, as where the heart is called a " heart of stone." Where 
 the prophet asks: " Can the Ethiopian change his skin, or the leopard 
 his spots 1 then may ye also do good, that are accustomed to do evil." 
 A direct confirmation consists of passages, in which our conversion is 
 formally ascribed to God, and to the efficacy of his Spirit, which are 
 also very numerous. 
 
 While you are confirming this proposition by scripture, you may 
 mix an illustration of it by reasoning, by showing that our attachments 
 to the world are so many and so strong, that supernatural grace is 
 absolutely necessary to dissolve them ; that the obscurities of our 
 minds, arising either from our prejudices, or passions, or old habits, 
 or the colours, under which the Gospel first presents itself to us, are 
 such as render it impossible for us to judge rightly. This may be 
 particularly inserted in the indirect way. 
 
 In the direct way you may also mix reasoning, by showing that 
 the divine wisdom determines our regeneration should be all heaven- 
 
COMPOSITION OF A SERMON. 175 
 
 ly; that neither flesh, nor blood, nor natural principles contribute any 
 thing ; that the new man, being the pure work of the Holy Spirit, 
 renders us more conformable to Jesus Christ ; for, according to St. 
 Paul, " God has predestinated us to be conformed to the image of his 
 Son." When Jesus Christ came into the world, he came not in the 
 ordinary, natural way ; but by a law above all laws in the world. He 
 was made of a virgin, formed by the power of the Holy Ghost. God 
 declares, that christians " are born not of blood, nor of the will of the 
 flesh, nor of the will of man, but of himself;" and on this account 
 they are emphatically styled the children of God and the brethren of 
 Christ. 
 
 In confirming this proposition you may also illustrate it by some 
 examples, as by that of the converted thief; that of St. Paul ; that of 
 the Jews, converted on the day of Pentecost, at the preaching of St. 
 Peter, &c. In short, by any examples, in which the power of grace 
 remarkably shone in conversion. 
 
 The subject may be illustrated by comparing conversion with the 
 almighty work of God in creating the universe ; and you may remark 
 in a few words their conformities and differences. 
 
 You may illustrate by its consequences, showing the greatness and 
 importance of the change wrought in men, when God opens the eyes 
 of their understandings. 
 
 The illustration may flow from ineviclence, by showing, that Jesus 
 Christ alone i.as taught men this truth, that conversion is of God. All 
 false religions attribute this work to man himself; philosophy is not 
 acquainted with this grace from on high. 
 
 Finally, you may illustrate the subject by the person who proposes 
 it, who is St. Paul. He had felt all its efficacy, fathomed, as it were, 
 all its depth, and consequently could well speak of it. Or by the 
 persons to whom it loas addressed, the Ephesians, who had been re- 
 claimed from the greatest superstition that was among the pagans, 
 that is to say, the worship of Diana. 
 
 The manner, in which St. Paul proposes this truth, must not be 
 forgotten ; it is in the form of a wish or prayer. " May God give you 
 an illumination of the eyes of your understanding!" Which shows 
 the necessity and importance of grace, without which all the other 
 mercies of God would be rather hurtful than profitable. 
 
 You may also remark the circumstances of time and place ; for St. 
 Paul wrote this epistle, when he was in prison at Rome, when he was 
 loaded with chains, and when the gospel was every where persecuted. 
 
176 AN ESSAY ON THE 
 
 Under such forbidding circumstances, the Holy Ghost must needs dis- 
 play a mighty power in conversion.* 
 
 Secondly, to give an example of propositions, including divers 
 truths, which must be distinguished from each other. We cannot 
 choose a more proper text than the remaining part of the passage, 
 which was just now explained. " That you may know," says St. 
 Paul, " what is the hope of his calling, and what the riches of the 
 glory of his inheritance in the saints," The apostle's proposition is : 
 That, by the illumination of grace, we understand the innumerable 
 blessings, to the enjoyment of which God calls us by his gospel. 
 Now this proposition includes many truths, which it will be necessary 
 to distinCTuish.f 
 
 CHAP. VI. 
 
 OF TEXTS TO BE DISCUSSED BY WAY OF OBSERVATION. 
 
 Some texts require a discussion by way of consideration, or obser- 
 vation. The following hints may serve for a general direction. 
 
 1. When texts are clear of themselves, and the matter well known 
 to the hearers, it would be trifling to amuse the people with explica- 
 tion. Such texts must be taken as they are, that is, cleur, plain, and 
 evident, and only observations should be made on them. 
 
 * Out of these various methods of illustration Mr. Claude would have the 
 preacher choose the most proper^ and not attempt to crowd all into one sermon. 
 
 t 1. The gospel is a divine vocation ; " Awake thou that sleepest, fcc." 
 
 The church is not a tumultuous assembly, &c. but a society which has God 
 for its author — 
 
 2. A vocation in which God proposes something to our hope. 
 
 Not a vocation of mere authority^ much less oi seduction to sin — 
 But like that-to Abraham, or to Lazarus — 
 
 3. This call proposes to our hopes an Inheritance — 
 Not a recompense proportioned to our merit — 
 But a good bestowed in virtue of adopting grace — 
 
 4. This inheritance is a heavenly one ; in holy, or heavenly places — 
 
 The apostle intends, not only the nature of the diviue blessings, but also 
 the;j/ace of possessing them — 
 
 5. These are blessings of infinite abundance., of inexpressible value — 
 
 " Riches of the glory ;" a way of speaking proper to the Hebrews, and of- 
 ten used — 
 
 6. The apostle would have us know ihe admirable greatness of this hope — 
 All our deviations, and wrong attachments, arise from our ignorance of this 
 
 glory— 
 
 7. The knowledge we have of this matter comes from divine Illumination. 
 
 Claude. 
 
COMPOSITION OP A SERMON. 177 
 
 2. Most historical texts must be discussed in this way ; for, in a 
 way of explication, there would be very little to say. For example, 
 what is there to explain in this passage ? " Then Jesus, six days be- 
 fore the passover, came to Bethany, where Lazarus was, which had 
 been dead, whom he raised from the dead. There they made him a 
 supper, and Martha served : but Lazarus was one of them, that sat 
 at table with him." John xii. Would it not be a loss of time and la- 
 bour to attempt to explain these words ; and are they not clearer than 
 any comments can make them 1 The way of observation, then, must 
 be taken. 
 
 3. There are some texts, which require hofh explication and ob- 
 servation, as when some parts may need explaining. For example. 
 Acts i. 10. " And while they looked stedfastly toward heaven, as he 
 went up, behold, two men stood by them in white apparel.' Here 
 it will be necessary to explain in a few words the cause of their " look- 
 ing stedfastly toward heaven ;" for by lifting their eyes after their di- 
 vine Master, they expressed the inward emotions of their minds. It 
 will be needful also to explain this other expression, "as he went 
 up," and to observe, that it must be taken in its plain, popular sense ; 
 and that it signifies not merely the removal of his visible presence, 
 while he remained invisibly upon earth : but the absolute absence of 
 his humanity. This is the natural sense of the words, and the obser- 
 vation is necessary to guard us against that sense, which the church 
 of Rome imposes on them for the sake of transubstantiation. You 
 may also briefly explain this other expression, " behold ! two men," 
 and show that they were Angels in human shapes. Here you may 
 discuss the question of angelical appearances under human forms. 
 Notwithstanding these brief explications, this is a text, that must be 
 discussed by way of observation. 
 
 Observe, in general, when explication and observation meet in one 
 text, you must always explain the part, that needs explaining, before 
 you make any observations ; for observations must not be made, 
 till you have established the sense plainly and clearly. 
 
 4. Sometimes an observation may be made by way of explication, 
 as when you would infer something important from the meaning of 
 an original term in the text. For example ; Acts ii. 1. " And when 
 the day of Pentecost was fully come, they were all with one accord in 
 one place." 
 
 It will be proper here to explain and enforce the Greek word 
 oixo&Vfiadov^ which is translated with one accord, for it signifies, that 
 23 
 
17H AN ESSAY ON THE 
 
 they had the same hope, the same opinions, the same judgement ; and 
 thus their unanimity is distinguished from an exterior, and negative 
 agreement, which consists in a mere profession of having no different 
 sentiments, and in not faUing out ; but this may proceed from negli- 
 gence, ignorance, or fear of a tyrannical authority. The uniformity 
 of which the church of Rome boasts, is of this kind ; for if they have 
 no disputes and quarrels among them on religious matters, (which, 
 however, is not granted,) it is owing to the stupidity and ignorance, in 
 which the people are kept, or to that indifference and negligence, 
 which the greatest part of that community discover towards religion, 
 concerning which they seldom trouble themselves ; or to the fear of 
 that tyrannical domination of their prelates, with which the constitu- 
 tion of their church arms them. Now consider such an uniformity how 
 you will, it will appear a false peace. If ignorance or negligence pro- 
 duce it, it resembles the quiet of dead carcasses in a burying-ground, 
 or the profound silence of night, when all are asleep ; and, if it be 
 owing to fear, it is the stillness of a galley-slave under the strokes of 
 his officer, a mere shadow of acquiescence produced by timidity, and 
 unworthy of the name of unanimity. The disciples of Jesus Christ 
 were not uniform in this sense : but their unanimity was inward, and 
 positive, they " were of one heart, and one soul." This explication, 
 you perceive, is itself a very just observation, and there are very many 
 passages of scripture, which may be treated of in the same manner. 
 
 5. Observations, for the most part, ought to be theological, that 
 is to say, they should belong to a system of religion. Sometimes, in- 
 deed, we may make use of observations historical, philosophical, and 
 critical ; but these should be used sparingly, and seldom ; on neces- 
 sary occasions, and when they cannot well be avoided ; and even then 
 they ought to be pertinent, and not common, that they may be heard 
 with satisfaction. Make it a law to be generally very brief on observa- 
 tions of these kinds, and to inform your audience, that you only make 
 them en passant. 
 
 There are, I allow, some cases, in which observations remote from 
 theology are necessary to the elucidating of a text. When these hap- 
 pen, make your observations professedly, and explain and prove them. 
 But, I repeat it again, in general, observations should be purely theologi- 
 cal ; either speculative, which regard the mysteries of Christianity, or 
 practical, which regard morality; for the pulpit was erected to in- 
 struct the minds of men in religious subjects, and not to gratify curi- 
 osity ; to inflame the heart, and not to find play for imagination. 
 
 6. Observations should not be proposed in scholastic style, nor in 
 
COMPOSITION OP A SERMON. 179 
 
 common-place guise. They should be seasoned with a sweet urban- 
 ity, accommodated to the capacities of the people, and adapted to the 
 manners of good nien.* One of the best expedients for this purpose 
 is a reduction of obscure matters to a natural, popular, modern air. 
 You can never attain this ability, unless you acquire a habit of con- 
 ceiving clearly of subjects yourself, and of expressing them in a free, 
 familiar, easy manner, remote from every thing forced, and far-fetch- 
 ed. All long trains of arguments, all embarrassments of divisions and 
 subdivisions, all metaphysical investigations, which are mostly imper- 
 tinent, and, like the fields, the cities, and the houses, which we im- 
 agine in the clouds, the mere creatures of fancy, all these should be 
 avoided. 
 
 7. Care, however, must be taken to avoid the opposite extreme, 
 which consists in making only poor, dry, spiritless observations, fre- 
 quently said under pretence of avoiding school-divinity, and of speak- 
 ing only popular things. Endeavour to think clearly, and try also to 
 think nobly. Let your observations be replete with beauty, as well as 
 propriety, the fruits of a fine fancy under the direction of a sober 
 judgement. If you be inattentive to this article, you will pass for a 
 contemptible declaimer, of mean and shallow capacity, exhausting 
 yourself and not edifying your hearers ; a very ridiculous charac- 
 ter ! 
 
 To open more particularly some sources of observations, remark 
 every thing, that may help you to think, and facilitate invention ; 
 
 I. RISE FROM SPECIES TO GENUS.t 
 
 Psal. 50: 14. " Sacrifice to God thanksgiving, and pay thy vows 
 unto the most High." In discussing this text, I would observe first 
 the terms, sacrifice thanksgiving, and would elucidate them by going 
 from the species to the genus. The dignity of sacrifice in general 
 would lead me to observe ; that it is the immediate commerce of a 
 
 * Urbanity is opposed to rusticity^ and that of which our author speaks, re- 
 gards both the subject itself, and the language, in which it is expressed. ]n 
 short, if urbanity be not in the preacher, it will never be in his sermons. 
 
 Ministers, who aim at this excellence, should remember, that there is such 
 a thing as bein^ /oo/am/Zi'ar. As to an easy manner also, there are two ex- 
 tremes. The formal stiffness of a pedant, and the carelessness of a man who 
 does not respect his company, are both at a distance from Mr. Claude's ease. 
 The ease of the manner of a christian preacher, in the pulpit, is not the ease 
 of a man when alune, but of a well-bred man in company. 
 
 A subject is far-fetched, when, although it may have some connexion with 
 the text, yet this connexion lies at a great distance, and obliges the preacher 
 to go a long, long way to come at it. Robin.sox. 
 
 + This is a topic peculiarly proper in an exordium. 
 
180 AN ESSAY ON THE 
 
 creature with his God, an action, in which it is clifFicult to judge wheth- 
 er earth ascend to heaven, or heaven descend to earth ; that in almost all 
 tlie' other acts of religion the creature receives of his Creator : but in 
 this the Creator receives of his creature ; that the Lord of the universe, 
 who needs nothing, and who eternally lives in a rich abundance, hath 
 such a condescension as to be willing to receive offering at our hands ; 
 that, of all dignities, that of the priesthood was the highest, for which 
 reason the ancient priests dwelt in the tabernacle, or temple of God ; 
 that when God divided Canaan among the children of Israel, each 
 tribe had its portion except that of Levi, to which God assigned noth- 
 ing. Why ? because he loved them less ? No, but because he gave 
 them the priesthood, and because he, who had the priesthood, the al- 
 tar, and the censer, had God for his portion, and consequently could 
 have no need of temporal things. This is, you see, to rise from spe- 
 cies to genus ; for the text does not speak of sacrifice in general, but 
 of the sacrifice of praise in particular ; yet, when these general con- 
 siderations are pertinent, they cannot fail of being well received. 
 
 II. DESCEND FROM GENTTS TO SPECIES. 
 
 An example may be taken from Psal. cxxiii. 2. " Behold ! as th& 
 eyes of servants look unto the hand of their masters, so our eyes wait 
 upon the Lord our God." Here you may aptly observe in masters 
 with regard to servants, and in God with regard to us, three senses of 
 the phrase. There is a hand of beneficence, a hand of protection or 
 deliverance, and a hand of correction. A servant expects favours 
 from the hand of his master, not from that of a stranger. He looks 
 to him for protection and deliverance in threatening dangers, and re- 
 fuses all help, except that of his master. He expects correction from 
 him, when he commits a fault, and, when corrected, humbles himself 
 under his master's frown, in order to disarm him by tears of repent- 
 ance. The application of these to the servants of God is easy. The 
 word succour is general, and may very well be considered by descend- 
 ing from the genus to the species, and by observing the different oc- 
 casions, which we have for divine assistance, and, consequently, the 
 different assistances and succours, which God affords us ; as the help 
 of his word to remove our ignorance, doubts, or errors ; the help of 
 his providence to deliver us out of afflictions ; the help of his grace 
 and spirit to guard us from the temptations of the world, and to aid us 
 against the weaknesses of nature ; the help of divine consolations to 
 sweeten the bitterness of our exercises under distressing circumstan- 
 ces, and to give us courage to bear afflictions ; the help of his mercy 
 
COMPOSITION OF A SERMON. 181 
 
 to pardon our sins, and to restore to our consciences that tranquillity, 
 which they have lost by offending God. You will meet with a great 
 number of texts which may be discussed in this manner ; but great 
 care must be taken not to strain the subject; for that would make 
 you look like a school-boy. The best way is to make only one gen- 
 eral observation, and then to apply it to several particular subjects, 
 collecting all at last into one general point of view. 
 
 III. REMARK THE DIVERS CHARACTERS OF A VICE, WHICH IS FORBIDDEN, OR 
 OF A VIRTUE, WHICH IS COMMANDED.* 
 
 You might easily take the characters o{ vices from this pattern of 
 characterising virtues ; however, I will add an example on avarice, 
 taking for a text Heb. xiii. 5. " Let your conversation be without 
 covetousness, and be content with such things as ye have." 
 
 1. Avarice is a disposition so gross, that it obscures the understand- 
 ing and reason of a man, even so far as to make him think of profit, 
 where there is nothing but loss, and imagine that to be economy, 
 which is nothing but ruin. Is it not in this manner, that a covetous 
 man, instead of preventing maladies by an honest and frugal expense, 
 draws them upon himself by a sordid and niggardly way of living ? and 
 by this means brings himself under an unavoidable necessity of con- 
 suming one part of his substance to recover a health which, by an ex- 
 cessive parsimony, he has lost 1 There are even some, who bring inev- 
 itable death upon themselves, rather than spend any thing to procure 
 necessary relief, and are impertinent enough to imagine that riches 
 had better be without a possessor, than a possessor without riches : 
 as if man were made for money, and not money for man. 
 
 But, 2dly, this would be but little, if avarice affected only the ava- 
 
 * For example, 2 Thess. iii, 5. " The Lord direct your hearts into the love 
 of God, and into the patient waitinsf for Christ.'' Beg-in with the characterx 
 of true love to God. The seat of it is the heart ; it possesses the whole heart ; 
 and though it is not alone, it holds the chief place ; its emotions and acts are 
 infinite^ without measure or subordination, without bounds or partition ; but 
 sets bounds to every emotion towards other objects ; is accompanied with hu- 
 milily 2.nA fear ; principally consists in obedience; is inflamed under the rod 
 oi correction ; ^lwA is not superstitious. — It is tranquil and peaceable; yet al- 
 ways active ; and finally, one of the greatest evidences of love to God is «;)on- 
 /oneows obedience, not waiting for chastisements to awake us, after we have 
 fallen into sin. So much for the characters of love. 
 
 Then subjoin the emotions included in the words, " patient waiting." On 
 which, remark. That the coming of Jesus Christ being the subject in question, 
 the expectation of a believer is a true and real hope., accompanied with an ho- 
 ly and ardent desire, as being an expectation of the greatest blessings, and an 
 holy inquietude., almost like what we feel v/hen we expect an intimate friend ; 
 but this inquietude does not hinder us from possessing our souls in patience — 
 and finally, it necessarily includes a holy preparation. Claude. 
 
182 AN ESSAY ON THE 
 
 ricious themselves ; it goes much farther, it renders a man useless to 
 society. It subverts the idea of our living to assist one another : for 
 a covetous man is useless to the whole world. He resembles that 
 earth, of which St, Paul speaks, which " drinketh in the rain, that 
 comes often upon it, and beareth only thorns and briars." He is an 
 unfruitful tree ; a gulf, which draws in waters from all parts ; but from 
 which no stream runs : or, if you will, an avaricious man is like death, 
 that devours all, and restores nothing ; whence it comes to pass, that no 
 man is in general so much despised, while he lives, as a miser, and 
 no man's death is so much desired as his. He never opens his treas- 
 ures, till he is leaving the world ; he therefore can never receive the 
 fruits of gratitude, because his favours are never conferred till his 
 death. 
 
 3d. Farther, this vice not only renders a man useless to society, 
 but it even makes him hurtful and pernicious to it. There is no right 
 so inviolable, no law so holy, which he will not violate greedily to 
 amass riches, and cautiously to preserve them. How many violent 
 encroachments! how many criminal designs! how many dark and 
 treasonable practices ! how many infamies and wickednesses have 
 proceeded from this perverse inclination ! If a covetous man is bar- 
 ren in kindnesses, he is fruitful in sins and iniquities. There are no 
 boundaries which he cannot pass, no barriers which he cannot read- 
 ily go over to satisfy his base passion for money. 
 
 4th. By this we may already perceive how incompatible this vice 
 is with true faith, and tvith the genius of Christianity. The spirit 
 of Christianity is a spirit of love and charity, always beneficent, always 
 ready to prevent the necessities of our christian brethren, kind and 
 full of compassion, inquiring into the wants of others, and, without 
 askincr, seeking means to prevent them. But avarice, on the contra- 
 ry, makes a man hard, cruel, pitiless, beyond the reach of complaints 
 and tears, rendering the miser not only jealous of the prosperity of 
 his neighbour ; but even making him consider the pittances of the 
 miserable as objects of his covetous desires. 
 
 It is not without reason, that St. Paul calls avarice, idolatry; for 
 one of the principal characters of this cursed inclination is a making 
 gold and silver one's God. It is money, in effect, which the covetous 
 adores, it is this that he supremely loves, this he prefers above all oth- 
 er things, it is his last end, his life, his confidence, and all his happi- 
 ness. He, who fears God, consecrates to him his first thoughts, and 
 devotes to his glory and service the chief of his cares, to his interests 
 the whole of his heart, and for the rest commits himself to the care of 
 
COMPOSITION OF A SERMON. 183 
 
 his providence. It is the same with a covetous man in regard to his 
 treasures ; he thinks only of them, he labours only to increase and pre- 
 serve them, he feels only for them, he has neither rest, nor hope, 
 which is not founded on his riches ; he would offer incense to 
 them, could he do it without expense. 
 
 6th. It is surprising, and sometimes sufficiently diverting, to see 
 in what manner all the other inclinations of a miser, good and bad, 
 virtues atnd vices, his love and his hatred, his joy and his sorrow, re- 
 spect and obey his avarice. They move or rest, act or do not act, 
 agreeably to the orders which this criminal passion gives them. If he 
 be naturally civil, mild, and agreeable in his conversation, he will not 
 fail to lay aside all his civilites, and good manners, when his avarice 
 tells him he may get something by doing so ; and, on the contrary, 
 when he has received some injury, when some insult has been offered 
 him, which is a just ground of resentment, you may see in an instant his 
 wrath is removed, and all his vehemence abated, in hope of a little 
 money offered to appease him, or in fear of a small expense to gratify 
 his resentment. If an object of public joy, or sorrow, offer itself to 
 his view, simply considering it in a general view, he will be glad or 
 sorry according to the nature of the thing in question : but should 
 this occasion of public joy interest him ever so little, or in any man- 
 ner prejudice his pretensions, all on a sudden you will see all his joy 
 turned into sorrow. In like manner, when a public calamity gives 
 him an opportunity of gaining any thing, all his sorrow is turned into 
 joy. If he ardently loves any one, he will love him no longer if he 
 begin to cost him any thing ; avarice will turn all his love into indiffer- 
 ence and coldness. If reason and common honesty oblige him to be 
 of a party, who have justice on their side, he will maintain and even 
 exaggerate their rights, and defend the equity of them, while his purse 
 is not engaged ; engage his purse, and it is no longer the same thinor ; 
 what was just is now become unjust to him ; he has quickly whys, 
 and howevers in his mouth — but, however, we were mistaken in such 
 a point— ^^7/^^/ should we be obstinate in such, or such a thing 1 &c. 
 
 IV. OBSERVE THE RELATION OF ONE SUBJECT TO ANOTHER, 
 
 For example, always when in scripture God is called a Father, 
 the relation of that term to children is evident, and we are obliged 
 not only to remark the paternal inclinations, which are in God to- 
 wards us, and the advantages, which we receive from his love, but al- 
 so the duties to which we are bound as children of such a father. 
 The same may be said of all these expressions of scripture, God is 
 
184 AN ESSAY ON THE 
 
 our God, we are his people ; he is our portion, we are his heritage ; 
 he is our master, we are his servants ; he is our king, we are the sub- 
 jects of his kingdom ; he is our prophet or teacher, we are his disci- 
 ples ; with many more of the same kind. When we meet with such 
 single and separate, they must be discussed in relation to one anoth- 
 er, and this relation must be particularly considered. Thus, when the 
 kingdom of God, or of Jesus Christ, is spoken of, all things relative 
 to this kingdom must be considered; as, its laws; arms; throne; 
 crown ; subjects ; extent of dominion ; palace where the king resides ; 
 &-C. So when our mystical marriage with Jesus Christ is spoken of, 
 whether it be where he is called a bridegroom, or his church a bride, 
 you should, after you have explained these expressions, turn your at- 
 tention to relative things; as the love of Jesus Christ to us, which 
 made him consent to this mystical marriage ; the dowry, that we bring 
 him, our sins and miseries ; the communication, which he makes to 
 us both of his name and benefits ; the rest, that he grants us in his 
 house, changing our abode ; the banquet at his divine nuptials ; the 
 inviolable fidelity, which he requires of us ; the right and power he 
 acquires over us ; the defence and protection, which he engages to 
 afford us : but when these relative things are discussed, great care 
 must be taken neither to insist on them too much, nor to descend to 
 mean ideas, nor even to treat of them one after another in the form 
 of a parallel ; for nothing is more tiresome, than treating these apart, 
 and one after another. They must, then, be associated together ; a 
 body composed of many images must be formed ; and the whole must 
 be always animated with the sensible, and the spiritual. 
 
 V. OBSERVE WHETHER SOME THINGS BE NOT SUPPOSED, WHICH ARE NOT 
 
 EXPRESSED. 
 
 This is a source of invention different from the former ; for the 
 former is confined to things really relative ; but this speaks in gener- 
 al of things supposed, which have no relation to each other. For ex- 
 ample, when we speak of a change, what they call the terminus a quo 
 necessarily supposes the terminus ad quern: and the terminus ad quern 
 supposes the terminus a quo. 
 
 A covenant supposes two contracting parties ; a reconciliation 
 effected, or a peace made, supposes war and enmity ; a victory sup- 
 poses enemies, arms, and a combat ; life supposes death, and death 
 life; the day supposes night, and the night day : sometimes there are 
 propositions, which necessarily suppose others, either because they 
 are consequences, depending on their principles, or because they are 
 
COMPOSITION OF A SERMON. 
 
 18r 
 
 truths naturally connected with others. It is always very important 
 to understand well what things are supposed in a text ; for sometimes 
 several useful considerations may be drawn from them, and not un- 
 frequcntly the very expressions in the text include them. 
 
 f'or example. Rom. xii. 17 : "Recompense to no man evil for 
 evil." In discussing this text you may very properly observe the 
 truths, which are implied, or supposed in the words ; as 1. The (Jisor- 
 der into which sin has thrown mankind, so that men are exposed to 
 receive injuries and insults from each other. A society of sinners is 
 only a shadow of Society ; they are actually at war with each other, 
 and, like the Midianitish army, turning every one his sword against 
 his companion. The spirit of the world is a spirit of dispersion rath- 
 er than of association. Difl'crent interests, diversities of sentiments, 
 varieties of opinions, contrarieties of passions make a perpetual divis- 
 ion, and the fruits of this division are insults and injuries. It may be 
 said of each in such societies, as of Ishmael in the prophecy, " his 
 hand is against every man, and eveVy man's hand against him." 
 
 2. We must not imagine that faith, and the dignity of a christian 
 calling raise the disciple of Christ above injuries ; on the contrary, 
 they expose him oftener to evils than others ; as well because God 
 himself will have our faith tried, that we may arrive at heaven throvgh 
 inani) tribulations, as because a christian profession necessarily divides 
 believers from infidels. The world and sin form a kind of commu- 
 nion between the wicked and worldly, which produces a mutual for- 
 bearance and friendship : but there is no communion between a be- 
 liever and an unbeliever, any more than between light and darkness, 
 Christ and Belial. Thence come all the persecutions of the church, 
 and thence will good men continue to meet with opposition from the 
 wicked to the end of time. Jesus Christ, when he sent his apostles, 
 did not fail to apprise them of this ; he said, " I send you forth as 
 sheep in the midst of wolves:" and again, " If ye were of the world, 
 the world would love his own ; but because ye are not of the world, 
 therefore the world hatqth you." 
 
 You may make an observation on each of these supposed truths ; 
 and, having established the apostle's precept, by showing that private 
 revenge is contrary to the laws of Christianity, and incompatible with 
 true piety, you may observe a third supposed trutji. 
 
 3. That the gospel not only forbids resentment and revenge ; it 
 
 even commands us to pardon offences ; and, farther, obligeth us to 
 
 do good to our enemies, and io pray for our persecutors, according to 
 
 the precepts of Jesus Christ, "Love your enemies, bless them that 
 
 24 
 
186 
 
 AN ESSAV ON THE 
 
 curse you, and pray for them that despitefully use you :" and according 
 to the doctrine of St. Paul in another place, " If thine enemy hun- 
 ger, feed him; if he thirst, give him drink." 
 
 It remains that you take care in treating supposed truths, 
 
 1st, Not io fetch them too far, or to bring them about by long cir- 
 cuits of reasoning. Avoid this for two reasons ; first, because you 
 would render your discourse obscure by it ; for every body is not ca- 
 pable of seeing truths, which are very distant from the text : and, sec- 
 ondly, because by this means you might bring in all the whole body 
 of divinity into your text; which attempt would be vicious, and con- 
 trary to the rules of good sense. Of supposed truths, you must choose 
 the most natural, and those which lie nearest the text.* 
 
 In the 2d place, do not enlarge on implied truths : it is proper, 
 indeed, that hearers should know them ; but they are not principal 
 articles. 
 
 And, 3dly, take care also that these supposed things be im- 
 jjortant, either for instruction in general, or for casting light partic- 
 ularly on the text, or for consolation, or for the correction of vice, or 
 practice of piety, or some useful purpose; otherwise you would deliv- 
 er trifling impertinences under the name of implied truths. 
 
 VI. REFLECT ON TflE PERSON SPEAKING OR ACTING. 
 
 For an example, let us take the last-mentioned text of St. Paul, 
 " recompense to no man evil for evil." Here you may very pertinent- 
 ly remark, I. That this precept is more beautiful in the mouth of St. 
 Paul, than it could have been in that of any other man. The reason 
 is this ; he of all the men in the world had the greatest reason for re- 
 sentment upon worldly principles ; for never was there a man more 
 persecuted, never a man more unjustly persecuted than he ; he was 
 persecuted by his own countrymen the Jews, persecuted by the Gen- 
 tiles, persecuted by false brethren, persecuted by false apostles, per- 
 secuted when he preached the gospel, persecuted even by those, for 
 whose salvation he was labouring, persecuted to prison, to banishment, 
 to bonds, to blood ; how amiable, then, is such a precept in the mouth 
 of such a man ! How forcible is such a precept, supported by one of 
 the greatest examples we can conceive ! by the example of a man 
 
 * Thus Bishop Fi.ktcher, in a sermon concerning the rich man, who said, 
 Luke xii. 18, "■ I will pull down my barns," &c. "• The rich man does not 
 propose to employ his fortune mfadwii ; he does not intend to increase his es- 
 tate by encroaching on his neighbours ; nor to get richer by extortion and 
 usury ; he does not mean to trouble and ptrstcule good people, who do not 
 live as he doth ; nor does he design to give himself up to sordid nvtirice^ or to 
 ostentation and pomp ; only, Soxil^ laLt Ihint ea*e." . Kobijvsow. 
 
COMPOSITION OF A SERMON. l^'T 
 
 whose interest seems to dictate a quite contrary practice ! When we 
 give such precepts to the worldly, they never fail to say to us, Yes, 
 yes ! you talk finely ! you have never been insulted as we have ! had 
 you met with what we have, you would talk otherwise ! But there is 
 no reason to say so to St. Paul, any more than to Jesus Christ, his 
 master, the author of this divine morality ; for who was ever so per- 
 secuted as Jesus Christ ? and, after him, who suffered more than his 
 servant St. Paul ? 
 
 2. You may also very properly remark, that, to take a different 
 view of the apostle Paul, no man was more obliged to teach and love 
 such a morality than himself. Why ? Because of all those, whom 
 God in his ineffable mercy had called to the knowledge of the truth, 
 he had been the most concerned in cruel efforts of rage against God 
 and his church ; all inflamed with fury he went from Jerusalem to 
 Damascus, to ravage the flock of Jesus Christ. In this raging vio- 
 lence of his hatred, God made him feel his love, pardoned his sins, 
 softened his heart, and from heaven cried to him, " Saul, Saul, why 
 persecutest thou me ?" Who, then, could be more obliged to preach 
 mercy than this man, to whom God had showed so much mercy ? 
 Might he not say, when he gave these rules of morality, what he said 
 on anoliier subject, " I have received of the Lord that, which [ deliv- 
 er unto you ;" I liave received the same mercy, which I teach you. 
 Add to this, the apostle had not only met with pardoning love to an 
 enemy on God's part, but he had also experienced it from the chvrch. 
 Far from rendering him evil for evil, far from avenging his persecu- 
 tions, the disciples of Christ reached out the arms of their love to 
 him, received him into their communion, and numbered him with the 
 apostles of Jesus Christ. 
 
 VII. REFLECT ON THE STATE OF THE PERSONS SPEAKING OR ACTING. 
 
 Thus in explaining 1 Thess. v. IG. Rejoice cvennore, you must 
 not fail to consider the state of St. Paul, when he wrote that epistle ; 
 for he was at Athens, engaged in that superstitious city, where, as it 
 is said in the xvii. of Acts, his spirit was " stirred in him," observing 
 " the city wholly given to idolatry ;" where he was treated as a " bab- 
 bler, a setter forth of strange gods," and where, in short, he was the 
 object of Athenian ridicule and raillery. Yet, amid so many just 
 causes of grief, he exhorts the Thessalonians always to preserve their 
 spiritual joy; not that he meant to render them insensible to the evils, 
 which he suffered, nor to the afflictions of the new-born church ; but 
 because our spiritual afflictions, I mean those, which we suffer for the 
 
i5*S AM ESSAY ON THE 
 
 glory of God, and the good of his church, are not incompatible with 
 peace and joy of conscience : on the contrary, it is particularly in 
 these afflictions that God gives the most lively joys, because then he 
 bestows on his children more abundant measures of his grace, and 
 more intimate communion with himself. Moreover, on these sad oc- 
 casions we generally become better acquainted with the providence 
 of God, we feel an assurance that nothing happens without his order, 
 and that, happen what will, " all things work together for good to 
 them that love God." This gives us true rest, a joy which nothing is 
 capable of disturbing. 
 
 VIII. REMARK THE TIME OF A WORD OR ACTION. 
 
 For example, St. Paul in his first epistle to Timothy requires, that 
 in the public services of the church prayers should be made for all 
 men ; but " first for kings, and for those that were in authority." 
 Here it is very natural to remark the time. It was when the church 
 and the apostles were every where persecuted ; when the faithful 
 were the objects of the hatred and calumny of all mankind, and in 
 particular of the cruelty of these Tyrants. Yet none of this rough 
 treatment could stop the course of Christian charity. St. Paul not 
 only requires every believer to pray for all men ; but he would have 
 it done \n public, that all the world might know the maxims of Chris- 
 tianity, always kind, patient, and benevolent. Believers consider 
 themselves as bound in duty to all men, though men do nothing to 
 oblige them to it. He was aware, malicious slanderers would call 
 this worldiy policy and human prudence, and would say, Christians 
 only meant to flatter the great, and to court their favour; yet even 
 this calumny does not prevent St. Paul ; he orders them to pray puh- 
 lichj, ^Xi'^ first for civil governors. We ought always to discharge our 
 duty, and, for the rest, submit to the unjust accounts that men give of 
 our conduct. 
 
 IX. OBSERVE PLACE. 
 
 St. Paul says to the Philippians, " forgetting the things which are 
 behind, and reaching forth unto those things which are before, I press 
 toward the mark for the prize of the high calling of ,God in Christ 
 Je.sus." Tlie place, where he writes this, furnishes a very beautiful 
 consideration. He was then in prison, at Rome, loaded with chains, 
 and deprived of his liberty ; yet he speaks as if he were as much at 
 liberty as any man in the world ; as able to act as he pleased, and to 
 dii^pose of himself as ever : he talks of having entered a course, run- 
 ning a race, forgetting things behind, pressing toward those that were 
 
COiMI'OSlTION OF A SERMON. J 89 
 
 betbie, and, in short, of hoping to gain a prize ; all these are actions 
 of a man enjoying full liberty. How could he, who was in a prison, 
 be at the same time on a race-course ? how could he run, who was 
 loaded with irons ? how could he hope to win a prize, who every day 
 expected a sentence of death? But it is not difficult to reconcile these 
 things : his bonds and imprisonment did not hinder the course of his 
 faith and obedience. His prison was converted into an agreeable 
 Stadium, and death for the Gospel might well be considered under 
 the image of a complete victory ; for a Martyr gains an unfading 
 crown as a reward of his sufferings. 
 
 X. CONSIDER THE PERSONS ADDRESSED. 
 
 Let us again take St. Paul's words for an example. " Recompense 
 to no man evil for evil," Rom. xii. 17. They, to whom the apostle 
 addressed these words, were Ronums, whose perpetual maxim was vi- 
 olently to revenge public injuries, and totally to destroy those, who 
 intended to destroy them, or had offered them any affronts ; witness 
 the Carthaginians and Corinthians. They totally destroyed Car- 
 thage, because she had carried her arms into Italy by Hannibal's 
 means, and had been upon the point of ruining Rome. Corinth they 
 sacked and burnt for having affronted their ambassadours. You may 
 also remark this particular circumstance ; that, although the Romans 
 had succeeded in avenging their injuries, and the empire owed its 
 grandeur to such excesses, yet their success did not liinder the apos- 
 tle from saying, " Recompense to no man evil for evil ;" because nei- 
 ther examples nor successes ought to be the rules of our conduct, but 
 solely the will of God, and the law of Christianity. 
 
 XI. EXAMINE THE PARTICULAR STATE OF PERSONS ADDRESSED. 
 
 For example, "Recompense to no man evil for evil." St. Paul 
 writes to Romans ; but to Roman Christians, who saw themselves 
 hated and persecuted by their fellow citizens, and in general abused 
 by the whole world. Yet, however reasonable resentment might ap- 
 pear at first sight, the apostle would not have them obey such passions 
 as the light of reason, the instinct of nature, and the desire of their 
 own preservation might seem to excite : he exhorted them to leave 
 vengeance to God, and advised them only to follow the dictates of 
 love. The greatest persecutors of the primitive Christians were the 
 Jews, on whom the Roman Christians could easily have avenged 
 themselves under various pretexts ; for the Jews were generally hated 
 and despised by all other nations, and nothing could be easier than to 
 avail themselves of that public hatred, to which the religion of the 
 
199 AN ESSAY ON THE 
 
 Jews exposed ihem. Nevertheless, St. Paul not only says in general, 
 " Render not evil for evil ;" but in particular, " Recompense to no man 
 evil for evil." As if he had said. Do not injure those, on whom you 
 eould most easily avenge yourselves; hurt not the most violent ene- 
 mies of the name of Jesus Christ, and of the Christian profession ; not 
 even those, who have crucified your Saviour, and every day strive to 
 destroy his gospel. 
 
 XII. CONSIDER THE PRINCIPLES OF A WORD OR ACTION. 
 
 For example, John v. 14. " Behold ! thou art made whole ; sin 
 no more, lest a worse thing come unto thee." This was the language 
 of Jesus Clirist to the man whom he had just before healed of an in- 
 firmity of thirty eight years' standing. Him Jesus now found in the 
 temple. It is not imaginable that this meeting was fortuitous, and 
 unforeseen to Jesus Christ ; his providence, no doubt, conducted the 
 man that way, directed him to the temple, whither he himself went to 
 seek. him. Examine then, upon w\vAi princ'qdes Jesus Christ went to 
 seek this miserable sinner. 
 
 In like manner, if you had to exan)iiie these words of Jesus Christ 
 to the Samaritan woman, " Go, and call thy husband," John iv. You 
 might examine the intention of Jesus Christ in this expression. He 
 did not speak thus, because he was ignorant what sort of a life this 
 woman lived ; he knew that, to speak proi)erIy, she had no husband. 
 It was then, I. A word of trial ; for the Lord said this to give her an 
 opportunity of making a free confession, I have no husband. 2. It was 
 also a word of kind reproof; for he intended to convince her of the 
 sin in which she lived. 3, It was also a word of grace ; for the cen- 
 sure tended to the woman's consolation. 4. It was farther a word of 
 wisdom; for our Lord intended to take occasion at this meeting to 
 discover himself to her, and more clearly to convince her, that he had 
 a perfect knowledge of all the secrets of her life, as he presently prov- 
 ed by saying, " Thou hast well said, I have no husband ; for thou 
 liast had five husbands, and he, whom thou hast now, is not thy hus- 
 band. 
 
 Were you going to explain the ninth verse of the first of Acts, 
 where it is said, " When Jesus was taken up, his disciples beheld 
 him," it would be proper to remark the sentiments of the disciples in 
 that moment, and to show from what principles proceeded that atten- 
 tive and earnest looking after their divine Master, while he ascended 
 to heaven. 
 
COMPOSITION OP A SERMON. 191 
 
 Xlir. CONSIDER CONSEairENCES. 
 
 Thus, when you explain the doctrine of God's mercy, it is expedi- 
 ent (at least sometimes) to remark the good and lawful uses, which 
 we ought to make of it. These uses are, to renounce ourselves ; to 
 be sensible of our infinite obligations to God, who pardons so many 
 sins with so much bounty ; to consecrate ourselves entirely to his 
 service, as persons over whom he has acquired a new right ; and to 
 labour incessantly for his glory, in gratitude for what he has done for 
 our salvation. 
 
 You may also observe the false and pernicious consequences, 
 which ungrateful and wicked men, who sin that grace may abound, 
 pretend to derive from this doctrine. They say, we are no longer to 
 consider justice now we are under grace ; the more we sin, the more 
 God will be glorified in pardoning us ; this mercy will endure all the 
 time of our lives ; and therefore it will be enough to apply to it at the 
 hour of death ; with many more such false consequences, which must 
 be both clearly stated, and fully refuted. 
 
 It is much the same with the doctrine of the efficacious grace of 
 the Holy Ghost in our conversion ; for the just and lawful consequen- 
 ces, which are drawn from it, are, 1. That such is the greatness of 
 our depravity, it can be rectified only by almighty aid. 2. That we 
 should be humble, because there is nothing good in us. 3. That we 
 should ascribe all the glory of our salvation to God, who is the only 
 author of it. 4. That we must adore the depths of the great mercy of 
 our God, who freely gave his Holy Spirit to convert us. 
 
 You must remark at the same time the abuses, and false conse- 
 quences, which insidious sophisters draw from this doctrine, as that 
 since the conversion of men is by the almighty power of God, it is 
 needless to preach his word ; and to address to them on God's part ex- 
 hortations, promises and threatenings; that it is in vain to tell a sinner, 
 it is his duty to tarn to God, as without efficacious grace (which does 
 not depend upon the sinner) he cannot do it ; that it has a tendency 
 to make men negligent about their salvation to tell them, it does not 
 depend on their power. These, and such like abuses, must be pro- 
 posed and solidly refuted. 
 
 Moreover, this method must be taken, when you have occasion to 
 treat of the doctrines of election and reprobation ; the propitiatory sa- 
 crifice of Christ's blood ; and, in general, almost all religious subjects 
 require it ; for there is not one of them all, which is not subject to 
 use and abuse. Take care, however, when you propose these good 
 and bad consequences, that you do it properly, and when an occasion 
 
192 AN ESi?AY ON THE 
 
 naturally presents itself; for were thoy introduced with any kind of 
 affectation and force, it must be disagreeable. 
 
 XIV. REFLECT ON THE END PROroSED IN AN EXPREf^SION OR AN ACTION. 
 
 Although this is not very different from the way of principles, of 
 which we have already spoken, yet it may afford a variety in discussing 
 them. 
 
 If, for example, you were speaking of justification, in the sense in 
 which St. Paul taught it, you must observe the ends, which the apos- 
 tle proposed, as 1. To put a just difference between Jesus Christ and 
 Moses, the law and the gospel, and to show against those, who would 
 blend them together, and so confound both in one body of religion, 
 that they cannot be so united. 2. To preserve men from that phari- 
 saical pride, which reigned among the Jews, who sought to establish 
 their own righteousness, and not the righteousness of God. 3. To take 
 away such inadequate remedies as the law by way of shadow exhibit- 
 ed for the expiation of sins; as sacrifices and purifications; as well 
 as those, which pagan superstition proposed^ such as washing in 
 spring water, offering victims to their gods, &c. 4. To bring men to 
 the true and only atonement for sin, which is the blood of Jesus 
 Christ. 
 
 XV. CONSIDER WHETHER THERE BE ANY THING REMARKADLE IN THE MANNER 
 OF THE SPEECH OR ACTION. 
 
 For example. " In all these things we are more than conquerors 
 through him that loved us." Rom. viii. 37. You may remark, that 
 there is a more than ordinary force in these words, ?nore than conquer- 
 ors ; for they express an heroical triumph. He does not simply say, 
 We bear our trials with patience ; he not only says we shall conquer 
 in this conflict ; but he affirms. We arc more than conquerors. It is 
 much that faith resists trials without being oppressed ; it is more to 
 conquer these trials after a rude combat ; but to affirm the believer 
 shall be more than a conqueror, is as much as to say, he shall conquer 
 without a combat, and triumph without resistance ; it is as much as 
 to say, he shall make trials the matter of his joy and glory, as the 
 apostle says, loc glory in trihrdcdion, considering them not as afflic- 
 tions and sorrows, but as divine honours and favours. This was also 
 the apostle's mind, when he wrote to the Philippians, " unto you it is 
 given in the behalf of Christ, not only to believe on him, but also to 
 suffer for his sake." He considers sufferings as gifts of the libe- 
 rality of God, for which the faithful are obliged to be thankful. So 
 in this other passage, " I am persuaded, that neither death, nor life, 
 
COMPOSITION OP A SERMON. 193 
 
 nor angels, nor principalities, nor powers, nor things present, nor 
 things to come, nor height, nor depth, nor any other creature shall 
 be able to separate us from the love of God, which is in Christ Jesus 
 our Lord." You may here remark the heroism and magnanimity of 
 St. Paul. His faith seems to defy all the powers of nature. He as- 
 sembles them SiW— life, death, angels, &lc. to triumph over them, and 
 to exult in their defeat. This language marks a full persuasion of the 
 favour of God, and an invincible confidence in his love. 
 
 Such remarks as these may be made upon many expressions of 
 Jesus Christ, wherein are discovered dignity and majesty, which can- 
 not belong to any mere creature: as when he says, " Before Abra- 
 ham was, I am." " While I am in the world I am the light of the 
 world." " All mine are thine, and thine are mine, and I am glorified 
 in them." " Ye believe in God, believe also in me." " Whatsoever 
 ye shall ask in my name, that will I do." There are many passages 
 of the same kind. 
 
 XVI. COMPARE WORDS AND ACTIONS WITH SIMILAR WORDS AND ACTIONS. 
 
 The Evangelist speaks of " the things, that Jesus began to do and 
 to teach," Acts i. 1. Now he says the same of Moses, "he was 
 mighty in words and in deeds," Acts vii. 22. Here you may observe, 
 that these two things joined together, doing and teaching, are distin- 
 guishing characters of a true prophet, who never separates practice 
 from doctrine. You may then make an edifying comparison between 
 Moses and Jesus Christ ; both did and taught ; but there was a great 
 difference between the teaching of one and that of the other. One 
 taught justice, the other mercy ; one abased, the other exalted ; one 
 terrified, the other comforted. There was also a great difference be- 
 tween the deeds of the one, and those of the other. Most of the mira- 
 cles of Moses were miracles of destruction, insects, frogs, hail, and 
 others of the same kind, with which he chastised the Egyptians. But 
 the miracles of Jesus Christ were always miracles oi benevolence, rais- 
 ing the dead, giving sight to the blind, &c. 
 
 So again, when the infidelity of the Jews in rejecting the Messiah 
 is discussed, you may examine their prejudices and their maxims, as 
 they are narrated in the gospel ; and these you may compare with 
 those of the church of Rome in rejecting the reformation ; for they 
 are very much alike. ~ 
 
 So again, when you consider St. Paul's answers to the objections 
 of the Jews, who pleaded that they were the people of God, and that 
 his covenant belonged to Abraham and his posterity ; you may ob- 
 25 
 
194 
 
 AN E«SAY ON THE 
 
 serve, that these answers are like ours to the Roman church, when 
 they affirm they are the church of God. As the apostle distinguisheth 
 two Israels, one after the flesh, and the other after the spirit, so we 
 distinguish two churches ; one, which is only so in outward profession 
 before men, possessing the pulpits, the churches, and the schools ; and 
 the other, which is the church in the sight of God, having a holy doc- 
 trine, and a lively faith. These answer precisely to the apostle's " Is- 
 rael after the flesh, and Israel after the spirit." As the apostle ap- 
 plies the promises of God, and their accomplishment, not to Israel af- 
 ter the flesh, but to the Israelites after the spirit, so we also apply the 
 promises, which God has made to his church, not to those who oc- 
 cupy the pul[)its, the churches, and the schools ; but to them who be- 
 lieve and practise the pure doctrine of the gospel. As St. Paul de- 
 fines the true people of God to be those, whom God by his electing 
 love hath taken from among men, so we define the true church by the 
 same electing grace ; maintaining that the Lord has made all the ex- 
 cellent promises, with which scripture abounds, to his elect only, and 
 that his elect are such as he has chosen according to his good pleasure, 
 without any regard to particular places, conditions, or qualifications 
 among men. 
 
 XVII. REMARK THE DIFFERENCES OF WORDS AND ACTIONS ON DIFFERENT 
 
 OCCASIONS. 
 
 When a weak scrupulosity, or a tenderness of conscience was in 
 question, which put some of the faithful upon eating only herbs, St. 
 Paul exhorted the strong to bear the infirmities of the weak ; " let 
 not him that eateth, despise him that eateth not, and let not him, 
 which eateth not, judge him that eateth ; for God hath received him." 
 Rom. xiv. 3. But when the same St. Paul speaks of false teachers, 
 who wanted to impose a yoke on conscience, and who under pretext 
 of meats and days were attempting to join Moses with Jesus Christ, as 
 if Christians were yet obliged to observe the ceremonial law, then 
 the apostle has no patience with them, but condemns and anathema- 
 tizes them, as people who preached another gospel, and exhorts the 
 faithful to " stand fast in the liberty, wherewith Christ had made them 
 free, and not to be entangled again with the yoke of bondage." Gal. 
 V. 1. 
 
 So again, when you find in the gospel, that Jesus Christ sometimes 
 forbade his disciples to publish the miracles that he wrought, and to 
 declare his divinity ; and, at other times, that he ordered them to pub- 
 lish upon the house-tops what they had heard in imv ate, and to preach 
 to all nations the mysteries of his kingdom, you must remark, that 
 
COMPOSITION OF A SERMON. 195 
 
 this difference is owing to different occasions. While Jesus Christ 
 was upon earth, the mysteries of his kingdom were covered with the 
 veil of his humiliation, it being necessary in some sense to conceal 
 them ; but after his exaltation, it became proper to publish them to 
 the whole earth. 
 
 The same diversity may be remarked in what the Lord Jesus said 
 to the Canaanitish woman ; that he was " only sent to the lost sheep 
 of the house of Israel ;" and that it was " not meet to give the chil- 
 dren's bread to dogs." This seems contrary to an almost infinite 
 number of passages of scripture, which affinn, Jesus Christ is " the 
 light of the Gentiles ; to him shall the gathering of the people be." 
 These, and all other such passages, will perfectly agree, if you distin- 
 guish time and occasion. While Jesus Christ was upon earth, he 
 was the minister of the circumcision, as St. Paul speaks, that is, his 
 personal, ministerial commission was only to the Jews: but when he 
 was exalted to glory, his ministry extended over the whole earth. 
 
 XVIII. CONTRAST WORDS AND ACTIONS, 
 
 Thus you may oppose the agonies and terrors, which seized Jesus 
 Christ at the approach of death, against the constancy and joy of the 
 martyrs, who flew to martyrdom as to a victory. This contrariety of 
 emotions is accounted for by the difference of the persons. Jesus 
 Christ was the Mediator of men towards God, bearing their sins, and 
 engaging with the eternal justice of his Father : but the martyrs were 
 believers, reconciled to God, fighting under Christ's banner, and as 
 mystical soldiers maintaining his righteous claims. One was filled 
 with a sense of God's wrath against men : the others were filled with 
 a sense of his love. Christ met death as an armed enemy, and as 
 one who, till that time, had a right to triumph over mankind ; but 
 martyrs approached him as a vanquished enemy, or rather as an en- 
 emy reconciled, who having changed his nature was become more fa- 
 vourable to men. In one word, Jesus Christ was at war with death : 
 whereas, death was at peace and in friendship with the martyrs. 
 
 In general, we may afl[irm, that contrast is one of the most beau- 
 tiful topics of Christian rhetoric ; and that which furnishes the most 
 striking illustrations. Great care, however, must be taken, that the 
 oppositions be natural, easy to comprehend, and properly placed in a 
 full, clear light. 
 
 XIX. EXAMINE THE GROUNDS, OR CAUSES OF AN ACTION OR AN EXPRESSION; 
 AND SHOW THE TRUTH OR EUUITY OF IT. 
 
 For example. When the incarnation of Jesus Christ is in ques- 
 tion, as in this text, the tvord teas made flesh, you may recur to the 
 
196 AN ESSAY ON THE 
 
 foundations of this truth, as revealed in scripture, in order to show 
 that a divine person did take upon him real, true humanity, in op- 
 position to the notions of some ancient heretics, who imagined that 
 the human nature of Christ was only apparent. For this purpose, you 
 must look into the ancient prophecies for such passages as attribute 
 two natures, the human and divine, to the one person of the Messiah. 
 
 To the same purpose you may also apply New Testament texts, 
 which speak of the same subject ; and you may farther observe such 
 reasons of this singular economy, as theology furnisheth, and which 
 are taken from the design of our salvation. 
 
 In like manner, when you treat of the resurrection of Christ, or 
 his ascension to heaven, you must take this topic, and show the fidel- 
 ity and credibility of the testimony borne by his apostles. Your ar- 
 gument may be established by observing what followed his resurrec- 
 tion and ascension ; as the effusion of the Spirit, the abolition of the 
 empire of the devil and his idols, the conversion of whole nations 
 to the worship of the one true God, miracles, prophecies, &-c. 
 
 The same method is proper, when some predictions are your sub- 
 jects ; as the destruction of Jerusalem, and the rejection of the Jews : 
 for you may either narrate history to show the execution, or you may 
 reason upon the subject to show how wonderful the divine wisdom 
 was in that dispensation : the whole will evince the truth of the pre- 
 dictions. 
 
 I said also, the grounds and causes of an action or expression 
 might be examined, to show the equity and truth of either.* This 
 
 * Thus Massillon persuades to a life of piety, though accompanied with 
 many disgustful circumstances; John x. 31. "Then the Jews took up stones 
 to stone him.'" These were the returns of gratitude which Jesus Christ receiv- 
 ed of men ; these the consolations with which heaven permitted him to be ex- 
 ercised in the painful course of his ministry. At one time they treated him as 
 a Samaritan, as one that had a devil ; at another " they took up stones to 
 stone him." And thus the Son of God passed the whole time of his life, al- 
 ways exposed to the most obstinate contradictions, meeting with almost none 
 but such as were insensible of his benefit, and rebellious against his preaching ; 
 and all this writhout his letting fall the least sign of impatience, or the least 
 complaint. 
 
 But must I add ? We, my brethren ! we his members and disciples, alas ! 
 the smallest dipgusts, the least oppositions we meet with, in the practice of pi- 
 ety, offend our delicacy ! Nothing is to be heard but complaining and murmur- 
 ing, when we cease to taste those pleasing attractions, which render duty a 
 delight. Tossed and distressed, we are almost tempted to abandon God, and 
 return to the world, as to a gentler and more convenient master; in short, we 
 would have nothing but comforts and pleasures in the service of God ! 
 
 But we ought to abide in a course of obedience, though we do meet with 
 disgusts : Because, — disgusts are inevitable in this lifn ; those oi piety are not 
 so bitti.r as we imsi^ine ; they are less than those of the icorld ; and, lastly, 
 let them be as great as they may, pious people have resources which world- 
 lings have not. MASSiLr.o.v. 
 
COMPOSITION OF A SERMON. 197 
 
 principally takes place, when any thing surprising and uncommon is 
 in question ; for such things at first seem to shock the minds of audi- 
 tors ; or when you are pressing home an exhortation to the practice 
 of any duty, which cannot be performed without difficulty. For ex- 
 ample : The Pharisees complain in the gospel, that the disciples of 
 Christ did not keep the traditions of the elders. In order to justify 
 the disciples, show the foundations of Christian liberty, and remark, 
 that the true worship of God does not consist in the observation of 
 external ceremonies, much less in the observation of human tradi- 
 tions and customs : but it consists of true piety, real inward, holi- 
 ness, and actual obedience to the commandments of God. 
 
 So again, when Jesus Christ, after he had healed the paralytic 
 man, commanded him to " sin no more, lest a worse thing should 
 come unto him." You must go to the grounds of the expression, to 
 show its equity. Now these are, that some sins had drawn the wrath 
 of God upon him before — that, if he continued in them, that wrath 
 would certainly return — that the favours, which we receive from God, 
 engage us to glorify him by goocj works, &z,c. This topic is of great 
 use in explaining the commandments of the law, the equity of which 
 must be made to appear ; for it must be proved, that they are all 
 founded in nature, and have an inviolable fitness in the order of 
 things. 
 
 In short, it is proper to take this method with all exhortations to 
 piety, charity, &.c. which are found in scripture. In order to per- 
 suade people to the practice of them, their fitness must be showed, bv 
 opening the grounds, reasons, and principles of our obligations to the 
 practice of all these virtues. 
 
 XX. REMARK THE GOOD AND BAD IN EXPRESSION.S AND ACTIONS. 
 
 This topic is of very great use in explaining the histories record- 
 ed in the gospel, where you will frequently find actions and words, 
 which may be called mixed; because, in general, they proceed from 
 some good principles, and, in particular, they have a good deal of 
 weakness and infirmity in them. If you would explain Matt. xvi. 22. 
 " Then Peter took him, and began to rebuke him, saying, Be it far 
 from thee, Lord, this shall not be unto thee;" you may observe what 
 there is good and what bad in this expression of St. Peter. 1. You 
 see herein his love to his master ; for his not being able to bear the 
 discourse of Jesus Christ concerning his sufferings at Jerusalem, 
 could only proceed from his ardent affection to him. 2. Herein ap- 
 pears not that cold and lukewarm regard, which most men have for 
 one another, but a most Uvdij affection, interesting him for his mas- 
 
198 AN ESSAY ON THE 
 
 ter, an affection full of tenderness, which coiild not even bear to hear 
 a word, or entertain a thought about the death of Jesus Christ, 3. You 
 may observe an honest freadom, which put him upon freely addressing 
 Jesus Christ himself, using that familiar access, which his condescen- 
 sion allowed his disciples, without a mixture of mean and despicable 
 timidity. 4. You see, in fine, a strong faith in his master's power, 
 as by addressing him he seems persuaded, that it depended only on 
 himself to suffer or not to suffer; "Lord, be it far from thee, this 
 shall not be unto thee." Now, these are good dispositions. Here 
 follow the had ones. I. Peter discovers gross ignorance of the ways 
 of divine wisdom in sending Jesus Christ into the world ; for he does 
 not seem yet to know, that Jesus Christ must needs suffer; and with 
 this ignorance the Lord reproaches him in the next verse, " Thou 
 savourest not the things, which are of God ; but those, which are of 
 men." 2. His love to his master had something merely human and 
 carnal in it, since he only considered the preservation of his temporal 
 life, and concerned himself only about his body, instead of elevating 
 his mind to that superior glory of Jesus Christ, which was to follow 
 his sufferings, or considering the great work of man's salvation, to 
 perform wliich he came into the world. 3. You may also remark a 
 troublesome and criminal boldness. He means to be wiser than Je- 
 sus Christ, " Peter took him," says the evangelist, " and began to 
 rebuke him, saying. Be it far from thee." Rash attempt! as if Peter 
 were called into the counsel of God and Jesus Christ his Son, to give 
 his opinion concerning this grand affair. 4. It even seems as if Pe- 
 ter, hearing Christ speak of his sufferings, imagined, this discourse 
 proceeded only from his fear of death, and from a mean timidity ; for 
 he aims to encourage and comfort him as we do persons whose fears 
 exceed the bounds of reason. '' Lord !" says he, " be it far from thee, 
 this shall not be to thee ;" as if he had said to him. Do not afflict 
 yourself, your apprehensions of death are groundless, nothing of this 
 is like to happen to you. 
 
 XXI. SUPPOSE THrNGS. 
 
 This topic is principally used in controversy. For example : 
 When you are speaking of the merit of good works, you may take 
 this way of supposition, and say, Let us suppose, that Jesus Christ 
 and his apostles held the doctrines of the church of Rome, and that 
 they believed, men merited eternal life by their good works : let us 
 suppose, that they intended to teach us this doctrine in the gospels 
 and epistles ; tell me, I beseech you, if upon this supposition (which 
 
COMPOSITION OF A SERMON. 199 
 
 is precisely what our adversaries pretend) they ousht to have affirm- 
 ed what they hare ? Tell me, pray, do you believe yourself well and 
 sufficiently instructed in the doctrine of the merit of good works, 
 when you are told, " when you have done all these things, ye are 
 unprofitable servants ?" Again, when the example of a miserable 
 publican is proposed to you, who prays, " God be merciful to me a 
 sinner," who smiles his breast, and dares not lift his eyes to heaven ; 
 when he is placed in opposition to a Pharisee, glorying in his works; 
 and when you are informed, the first went down "to his house just- 
 ified rather than the other" — when you are told, " if it be by grace, 
 it is no more of works, otherwise grace is no more grace ; if it be by 
 works, it is no more grace, otherwise work is no more work ;" when 
 you are told, " you are saved by grace through faith, and that not of 
 yourselves, it is the gift of God" — when you are assured, you are 
 "justified freely by grace, through the redemption, that is in Christ 
 Jesus, not of works, lest any man should boast" — when you hear, that 
 " to him that worketh not, but believeth on him, that justifieth the 
 ungodly, his faith is counted for righteousness" — when you are taught 
 to believe, " the wages of sin is death, but the gift of God is eternal 
 life" — tell me, I once more intreat you, can you persuade yourself 
 that Jesus Christ and his apostles, by all these means, intended to 
 teach you, that man acquires justification, and a right to eternal life, 
 by the merit of his works 1 
 
 You may also make such suppositions in morality as well as in 
 controversy, in order to give greater weight to your exhortations.* 
 
 XXir. GUARD AGAtNST OBJECTIONS. 
 
 There are very few texts of scripture where this topic may not be 
 made use of; and it is needless to mention examples, they will occur 
 10 every one without much reflection. 
 
 Remark, however, objections must be natural, and popular, not far- 
 fetched, nor too philosophical ; in a word, they must be such as it is 
 absolutely necessary to observe and refute. 
 
 * Bishop Massillo.n's sermon on Christ's divinity, is formed on this plau 
 
 ' If Jesus Christ were only a mere man, 
 
 I. The glory of his ministry would be an inevitable occasion of idolatry to 
 us. An illustrious person was expected by all mankind ; promised by the 
 prophets ; his birth, life, miracles, &;c. were ail grand, glorious, and unheard 
 of, and all corresponding with prophecy. 
 
 II. The *^jrx7 of his ministry would become a dreadful snare to our inno- 
 cence. He preached and practised holiness, as even they who deny his divin- 
 ity own. The world received numberless advantages, in consequence of his 
 coming. He foretold many events since fulfilled. If then we own the truth 
 of the Bible, we must own his divinity." Mass. Serm. ^dvtnt. 
 
200 AN ESSAY ON THE 
 
 They must be proposed in a clear and simple style, without rhe» 
 torical exaggerations ; yet not unadorned nor unafFecting. 
 
 I think, it is never advisable to state objections, and defer the an- 
 swers to them till another opportunity ; answer them directly, forci- 
 bly, and fully. 
 
 Here, it may be asked, whether, in stating objections to be an- 
 swered, it be proper to propose them altogether at once, and then 
 come to the answers ; or whether they should be proposed and an- 
 swered one by one ? I suppose discretional good sense must serve 
 for both guide and law upon this subject. If three or four objections 
 regard only one part of the text, if each may be proposed and answer- 
 ed in a few words, it would not be amiss to propose these objections 
 altogether, distinguishing them however by first, second, and third ; 
 this may be done agreeably ; but if these objections regard cUjferent 
 parts of the text, or different matters, if they require to be proposed 
 at full length, and if it would also take some time to answer them, it 
 would be impertinence to propose them all together : in such a case 
 they must be proposed and answered apart. 
 
 XXIII. CONSIDER CHARACTERS OF MAJESTY, MEANNESS, INFIRMITY, NECESSITY 
 UTILITY, EVIDENCE, &c. 
 
 Majesty and magnanimity. 
 
 Take an example of this from John xiv. 1. " Let not your heart 
 be troubled ; you believe in God, believe also in me." These words 
 are characterised by a majesty, which exalts Jesus Christ above all 
 ordinary pastors, and above all the prophets ; for who beside the Son 
 of God could say, " Ye believe in God, believe also in me ?" These 
 words equal Jesus Christ to the eternal Father, and make him the 
 object of our faith and confidence as well as the Father ; for they im- 
 ply that faithful souls may repose an entire confidence in his power, 
 protection, and government, and that the shadow of his wings will 
 dissipate the sorrows of their minds, and leave no more room for fear. 
 
 You see also a character of tenderness and infinite love towards 
 his disciples, which appears in the assurance with which he inspires 
 them, and in the promise which he tacitly makes them, of always 
 powerfully supporting, and never forsaking them. The same charac- 
 ters, or others like them, may be observed in all this discourse of our 
 Saviour, which goes on to the end of the sixteenth chapter. As in 
 these words, " I am the way, the truth and the life ;" in these, " He 
 that hath seen me, Philip, hath seen the Father ;" in these, " What- 
 soever ye ask in my name I will do it ;" and again in these, " I will 
 
COMPOSITION OF A SERMON. 201 
 
 not leave you orphans: I will come to you." In general we see, al- 
 most in every verse, majesty, tenderness, love of holiness, confidence 
 of victory, and other such characters, which it is important to remark. 
 
 Meanness and infirmity. 
 
 You will very often observe characters of meanness and infirmity 
 in the words and actions of the disciples of Jesus Christ. As when 
 they asked him, " Wilt thou at this time restore again the kingdom 
 to Israel?" Acts. i. 6. You see, even after the resurrection of Jesus 
 Christ, tliey were full of that low and carnal idea, which they had 
 entertained, of a temporal Messiah. 
 
 You also see a rask curiosity in their desiring to know the times 
 and seasons of those great events, which God thought fit to conceal. 
 
 Observe again Peter's vision. A great sheet was let down 
 from heaven, and filled with all sorts of animals ; a voice said to him, 
 " Rise Peter, kill and eat ;" to which he answered, " not so. Lord ; 
 for I have never eaten any thing that is common and unclean." You 
 see in this answer an over scrupulous conscience, all embarrassed 
 with legal ceremonies ; and a very defective, imperfect knowledge of 
 gospel liberty. 
 
 There is almost an infinite number of texts in the New Testa- 
 ment, where such infirmities appear ; and you must not fail to remark 
 them in order to prove; 1. That grace is compatible with much hu- 
 man weakness. 2. That heavenly light arises by degrees upon the 
 mind, and that it is with the new man as with the natural man, who 
 is born an infant, lisps in his childhood, and arrives at perfection in- 
 sensibly and by little and little. 3. That the strongest and farthest 
 advanced Christians ought to bear the infirmities of the weak, since 
 God himself does not " break the bruised reed, nor quench the 
 smoaking flax." This he was pleased to exemplify in the most am- 
 ple manner in the person of Jesus Christ, when he was upon earth. 
 
 Necessity. 
 
 In regard to necessity, you may very often remark this in explain- 
 ing the doctrines of religion ; as when you speak of the mission of 
 Jesus Christ into the world ; of his familiar conversation with men ; 
 of his death ; resurrection ; and ascension to heaven, &.C.; for you 
 may not only consider the truth, but also the necessity of each ; and 
 by this means open a most beautiful field of theological argument and 
 elucidation. 
 
 26 
 
202 AN ESSAY ON THE 
 
 The same may be affirmed of sending the Comforter, that is the 
 Holy Ghost, into the world ; in explaining these words, " I will pray 
 the Father, and he shall give you another comforter." John xiv. 16. 
 You may very properly consider the necessity of this comforter ; ei- 
 ther because without his light and help we can never release ourselves 
 from the bondage of sin and Satan ; or because without his assistance, 
 all that Jesus Christ has done in the economy of salvation would be 
 entirely useless to us. You may also observe the necessity of his 
 sternal abode with us ; because it is not enough to be once converted 
 by his efficacious jjower ; we need his continual presence and effica- 
 cy, to carry on and finish the work of sanctification ; otherwise we 
 should quickly relapse into our first condition. 
 
 Utiliti/. 
 Where a thing does not appear absolutely necessary, you may re- 
 mark its utiliti/ ; as, in some particular miracles of Jesus Christ ; in 
 some peculiar afflictions of the faithful ; in the manner in which St. 
 Paul was converted ; and in an infinite number of subjects which 
 present themselves to the preacher to be discussed. 
 
 Evidence. 
 Evidence must be particularly pressed in articles which are dis- 
 puted, or which are likely to be controverted. For example ; were 
 you to treat of the second commandment in opposition to the custom 
 and practice of worshipping images in the church of Rome, you should 
 press the evidence of the words. As, 1. It has pleased God to place 
 this command not in some obscure part of revelation, but in the mov- 
 ed law ; in that law, every word of which he caused to proceed from 
 the midst of the flames. 2. He uses not only the term image, hat 
 likeness, and specifies even the likeness of all the things in the world, 
 of those which are in heaven above, of those which are in the earth be- 
 neath, and of those which are under the earth. 3. In order to pre- 
 vent all the frivolous objections of the human mind, he goes yet far- 
 ther, not only forbidding the loorshipping of them, but also the mak- 
 ing use of them in any manner of way ; and, which is more, he even 
 forbids the making of them. Thou shall not bow down thyself to them. 
 Thou shall not sei-ve them. Thou shall not make unto thee any grav- 
 en image, &c. 4. Add to all this, that the Lord subjoined the high- 
 est interests to enforce it. He interested herein his majesty, his cov- 
 enant, and his infinite power ; for (says he) I am Jehovah thy God. 
 He goes farther, and interests his jealousy, that is, that inexorable 
 
COMPOSITION OF A SKRMON. 
 
 203 
 
 justice, which avenges affronts oftered to his • love. Yea, in order to 
 touch us still more sensibly, he even goes so far as to interest our chil- 
 dren, threatening us with that terrible wrath, which does not end with 
 the parents, but passes down to their posterity. What could the Lord 
 say more plainly and evidently, to show that he would suffer no im- 
 age in his religious worship ? After all this, is it not the most crim- 
 inal presumption to undertake to distinguish, in order to elude the 
 force of this commandment ? 
 
 You may, if you choose, over and above all this, add Moses's ex- 
 plication of this command in the fourth of Deuteronomy. 
 
 You may also use the same character of evidence when you ex- 
 plain several passages, which adversaries abuse, as these words, " this 
 is my body which is broken for you ;" and these in the sixth of John, 
 " eat the flesh of the son of man and drink his blood ;" and those 
 passages also in St. James, which speak of justification by works : 
 for in treating these passages in opposition to the false senses, which 
 the church of Rome gives of them, you must assemble many circum- 
 stances, and place each in its proper light, so that all together they 
 may diffuse a great brightness upon the text, and clearly show its true 
 sense.* 
 
 XXIV. REMARK DEGREES. 
 
 For example, Gal. i. 8. " If we, or an angel from heaven, preach 
 any other gospel unto you, than that, which we have preached unto 
 you, let him be accursed." After you have remarked the extreme 
 force and significancy of the words, observe that the apostle denounc- 
 ed an anathema twice, even denouncing it against himself, should he 
 ever be guilty of what he condemns, denouncing it even against an 
 angel from heaven in the same case. 
 
 You must observe, the apostle does not always use the same vehe- 
 mence when he speaks against error. In the fourteenth of the epis- 
 tle to the Romans he contents himself with calling those weak in the 
 /a<7/j, who would eat only herbs, and exhorts the other believers to 
 
 * It is fashionable with many divines, to boast of their aversion to contro- 
 Tersy, and to make a merit of teaching only such doctrines as are not disputa- 
 ble. But is there any one doctrine of natural or revealed religion, which is 
 not controverted ? Does not every deist deny our bible, and every atheist the 
 being of our God ? A man, therefore, who determines to teach only undisput- 
 ed articles, determines, ipso facto, to teach nothing at all. 
 
 No theological subject requires more accurate investigation than this arti- 
 cle of evidence. Evidence is that which demonstrates. Now there are various 
 kinds and decrees of evidence, and it would very much contribute to clear a 
 poiijt in debate, were disputants first of all to agree on certain data., or what 
 should be allowed evidence of the case in question. Robinson'. 
 
204 AN ESSAY ON THE 
 
 bear with them. In the third chapter of the first to the Corinthians 
 he protests to those, who build with wood, hay, and stubble upon 
 Christ the foundation, that their work should be burnt, but that they 
 should be saved, though it should be as by fire. In the seventeenth 
 of Acts we are told, his spirit loas stirred, when he saw the idolatry 
 and superstition of the Athenians. Elsewhere, he says, " if any man 
 defile the temple of God, him shall God destroy." In all these there 
 is a force ; but nothing like what appears in these reiterated words, 
 " though we, or an angel from heaven, preach ary other gospel to 
 you, than that, which we have preached unto you, let him be accurs- 
 ed. As we said before, so say I now again, If any man preach any 
 other gospel unto you than that which we have preached, let him be 
 accursed." Why so ? because the apostle speaks here of an essential 
 corruption of the gospel, which the false apostles aimed at in the 
 churches of Galatia : they were annihilating the grace of Christ by 
 associating it with the Mosaic economy ; they aimed at the entire 
 ruin of the church by debasing the purity of the gospel. In this case 
 the conscience of this good man could contain no longer ; he stretch- 
 ed his zeal and vehemence as far as possible ; he became inexorable, 
 and pronounced anathemas ; nothing prevented him, neither the au- 
 thority of the greatest men, no, nor yet the dignity of the glorious an- 
 gels ; " if we, or an angel from heaven, preach any other gospel, let 
 him be accursed." 
 
 XXV. OBSERVE DIFFERENT INTERESTS.* 
 
 Thus if you are explaining the miracle, which Jesus Christ wrought 
 in the Synagogue on a Sabbath-day, when he healed the withered 
 hand in the presence of the Herodians and Pharisees, you may re- 
 mark the different interests of the spectators in that act of our Lord 
 Jesus ; for on the one hand, Moses and his religion seemed interested 
 therein two ways : 1. This miracle was done on a day, in which Mo- 
 ses had commanded them to do no manner of work. And, 2. This 
 was done in a synagogue consecrated to the Mosaic worship, so that 
 
 * Massillon, ill a sermon on Christmas-day, composes by this topic — 
 'God and man are interested in Christ^s birth." 
 
 I. Gud''s glory was concerned. For idolatry had transferred that worship 
 to others, which was due only to him. Formality prevailed among the Jews, 
 and they rendered him a service not worthy of him. Philosophy had convey- 
 ed away the glory of his providence and eternal wisdom. Three daring in- 
 sults, which mankind offered to God, and which Christ came to remove. 
 
 II. The peace of mankind was interested in Christ's birth, for they had rob- 
 bed one another of that, by pride, by voluptuousness, by revenge. " Christ's 
 grace heals the first, his doctrine the second, his example the last." 
 
 Pour Moel Advtnt. 
 
COMPOSITION OF A SERMON. 205 
 
 it was in a manner insulting Moses in his own house. Farther, the 
 Hcrodians, who were particularly attached to the person of Herod, 
 either tor political reasons, or for some others unknown, were obliged 
 to be offended ; for this miracle had a tendency to prove Christ's 
 Messiahship, and thereby (as was commonly thought) his right to the 
 kingdom of Israel ; and consequently, this must blacken the memory 
 of Herod, who endeavoured to kiil him in his infancy. The Phari- 
 sees were no less interested ; for they considered Christ as their re- 
 prover and enemy, and could not help being very much troubled, 
 whenever they saw Jesus Christ work a miracle. Observe the inter- 
 est of our Lord Jesus Christ ; his concern was to do good, wherever 
 he had an opportunity, and to glorify God his Father, by confirmincr 
 the word of his gospel by acts of infinite power. T^\\e poor ajfdcted 
 7nan had a double interest in it, the healing of his body, and the im- 
 provement of his mind. 
 
 Thus this action of Jesus Christ, having divers relations, becomes 
 as it were a point, whence many lines may be drawn, one on this side, 
 another on that ; and hence arise the different remarks which may 
 be made upon it. 
 
 XXVI. DISTINGUISH— DEFINE— DIVIDE. 
 
 To speak properly, we distinguish when we consider a thing in 
 different views. As, for example. Faith is considerable either objec- 
 tively, or subjectively. In the view of its object, faith is the work of 
 Jesus Christ ; his word and cross produce it ; for take away the death 
 of Jesus Christ, and there is no more faith. His resurrection also is 
 the cause of it ; " If Jesus Christ be not risen our faith is vain, we 
 are yet in our sins." But if you consider faith in regard to its subject, 
 or, to speak more properly, in regard to its efficient cause producing 
 it in the subject, it is the work of the Holy Ghost. So again (to use 
 the same example) faith may be considered with a view to justifica- 
 tion, or with a view to sanctification. In the first view it is opposed 
 to works : in the second it is the principle and cause of good works : 
 it contains them in summary and abridgement. 
 
 Thus man may be considered with a view to civil society ; so he 
 is obliged to such and such duties, and partakes of such and such ad- 
 vantages : or he may be considered with regard to chnrch-felloteship ; 
 and so he is subject to other laws, and enjoys other privileges. This 
 custom of distinguishing into different views is very common in 
 preaching. 
 
206 AN ESSAY ON THE 
 
 Definition. 
 This is sometimes used when an act of God is spoken of, as the 
 pardon of our sins — the justification of our persons, &lc. — or when a 
 virtue or a vice is in question ; for then it may not be improper to 
 define. 
 
 Division. 
 
 This either regards different species of the genus, or different 
 parts of a whole ; and it may sometimes be used profitably. Thus in 
 speaking of God's providence in general, you may consider the extent 
 of that providence to which are subject, 1. Natural causes. 2. Con- 
 tingent. 3. Independent. 4. Good and bad. 5. Great and small. 
 
 XXVII. COMPARE THE DIFFERENT PARTS OF THE TEXT TOGETHER. 
 
 This is a very useful topic ; and it will often furnish very beauti- 
 ful considerations, if we know how to make a proper use of it. For 
 example, in this text of St. Paul to the Romans, " There is therefore 
 now no condemnation to them which are in Chris,! Jesus, who walk 
 not after the flesh, but after the spirit." You may make a very edify- 
 ing comparison between this last part, " who walk not after the flesh, 
 but after the spirit," with the first part, " there is no condemna- 
 tion ;" and you may remark, that in the one, the apostle expresses 
 what God does in favour of the faithful, and in the other what the 
 faithful do for the glory of God. God absolves them ; and they live 
 holily, and devote themselves to good works. God imposes holiness 
 upon us in justification ; and justification is the parent of holiness ; 
 take away justification, and there cannot possibly be any good works ; 
 take away good works, and there is no more justification. 
 
 You may also compare this last part with the condition in which 
 the believer is here considered : he is in Christ Jesus ; and remark 
 that these two things perfectly agree together, because Jesus Christ 
 is the true cause of our justification ; and sanctification is the princi- 
 pal effect of our communion with Jesus Christ. 
 
 So again, in this beautiful passage in the second of Ephesians 
 " God who is rich in mercy, for his great love wherewith he loved us,l 
 even when we were dead in sins, hath quickened us together with 
 Christ ; by grace are ye saved." You may oppose and compare these 
 two subjects in the text, dead in sin and rich in mercy, as being two 
 extremes, extreme misery, and extreme mercy, one in us, and the 
 other in God, The greatness of our crimes manifest the riches of 
 God's mercy : and the riches of his mercy absorb the greatness of 
 
COMPOSITION OF A SERMON. 207 
 
 our crimes. Had our sins been less, it must indeed have been mercy 
 to pardon our sins, but not I'iches of mercy. If God had been only 
 lightly inclined to mercy he might indeed have pardoned smalier sins, 
 but this would never have extended to persons dead in their sins ; 
 this belongs only to extraordinary and abounding mercy.* 
 
 CHAP. VII. 
 
 OF TEXTS TO BE DISCUSSED IN A WAY OF CONTINUED APPLICATION. 
 
 We have said there are two general ways of discussing a text, 
 that of explication, and that of observation. These two ways of preach- 
 ing we call teictuary, because, in effect they keep to the text without 
 digression, they regard it as the subject matter of the whole discus- 
 sion, or, if you please, as the field, which they have to cultivate, or to 
 reap : but, beside these, there is a third way, which is, without ex- 
 plaining or making observations, the making of a continual applica- 
 tion of it, and the reducing of it immediately to practice. 
 
 In this manner we must principally manage texts exhorting to ho- 
 liness, and repentance, as this of Zephaniah, " examine yourselves 
 diligently, O nation not desirable ;" for, instead of explaining the terms 
 — or making observations on the necessity of the exhortation — the pro- 
 phet who spoke it — the Jews to whom it is addressed — the description 
 of the nation not desirable — the mercy of God in calling these sinners 
 to repentance, &c. the whole may very usefully be turned into prac- 
 tice, and we may enter upon that serious self-examination, which the 
 prophet commands. 
 
 The same may be said of 1 Cor. xi. 28. " Let a man examine 
 himself, and so let him eat of that bread, and drink of thatcup ;" for, 
 laying aside all theological observations, you may actually enter upon 
 self-examination. 
 
 * The Editor has omitted in this place a long discourse upon 1 Thess. iv. 
 7. which Mr. Claude had subjoined with a view to exemplify the discussion of 
 a text by way of observations. But it was not altogether calculated to an- 
 swer the end proposed, because it exemplified very few of the preceding top- 
 ics, and those without any attention to their order, or any intimation what top- 
 ics he intended to exemplify. Tl-.ough, therefore, the discourse contained, as 
 every production of Mr. Claude's must, many striking and useful sentiments, 
 the reader, who seeks information respecting the Composition of a Sermon, has 
 no occasion to regret the omission of it ; more especially as the discourse was 
 at least one third as long as all the twenty seven topics taken together. It 
 should be remembered, however, that these topics are subject both to use and 
 abuse. They are suggested in order to aid invention ; but they require judge- 
 ment and discretion in the use of them. Simeon'', 
 
203 
 
 AN ESSAY ON THE 
 
 This manner, well and wisely disposed, by choosing proper occa- 
 sions, will produce (as I have elsewhere said) an excellent effect ; but 
 always remember on this rule, that in using this method, something 
 searching and powerful must be said, or it would be better let alone.* 
 
 CHAP. VIII. 
 
 OF TEXTS TO BE DISCUSSED IN PROPOSITIONS. 
 
 To these three, a fourth may be added, which consists in reduc- 
 ing the texts to a number of propositions, two at least, and three orj 
 four at most, having mutual dependence, and connexion. Thus for 
 example, Rom. viii. 13. " If ye live after the flesh ye shall die; but' 
 if ye through the spirit do mortify the deeds of the body, ye shall live." 
 You may, without pretending to explain the terms, fiesh — spirit — ■ 
 death — life, or the phrases, live after the flesh — mortify the deeds of' 
 the body — (which is the usual method) you may reduce the uhole to 
 two propositions ; the one, that the damnation of sinners is inevitable 
 — and the other, that a good and holy life is both a principal end of 
 the gospel, and an inseparable character of Christianity. When this 
 method is taken, tliere is much more liberty than in the former, and 
 a more extensive field opens. In the former methods you are restrain- 
 ed to your text, and you can only explain and apply that ; you can 
 make no other observations, than such as precisely belong to it ; but 
 here your subject is the matter contained in your propositions, and 
 you may treat of them thoroughly, and extend them as far as you 
 please, provided you do not violate the general rules of a sermon. 
 Here you must propose not to treat of the text, but of those subjects, 
 which you have chosen from several contained in the text. The way 
 of explication is most proper to give the meaning of Scripture ; and 
 this of systematical divinity. The way of application rather regards 
 practice than theory : but this, which we call the way of propositions, 
 or points, is more proper to produce an acquaintance with systemat- 
 ical divinity, and it will equally serve theory and practice. t 
 
 *An example of a long sermon is here omitted. 
 t For example, Rom. viii. 13. " If ye live after the flesh, ye shall die; but 
 if through the Spirit, fcc." After explaining; the terras, the whole discourse 
 may be reduced to two propositions ; 
 
 I. The damnation of the wicked is inevitable. 
 
 It is deplorable to consider the blindness in which the greatest part of the 
 people in the world live, who seldom think of the punishments of hell, or the 
 
COMPOSITION OF A SERMON. - 209 
 
 It must not be thought, that these four ways of discussing texts 
 are so heterogeneous, that they can never be mixed together ; on tiie 
 
 consequences of death. From this blindness comes their insensibility to relig- 
 ion, and their extreme attachment to the vanities of this present evil world. 
 
 Yet, however great this blindness is, it is in a measure voluntary, proceed- 
 ing more from the malice of the h< art, than the darkness of the understand- 
 ing; for the })assions avoid those objects, which are disagreeable to them, and 
 perpetually substitute others to employ the mind. Hence, it is of the last im- 
 portance to meditate on this matter, on which depends our eternal interest in 
 a future world. 
 
 I. vlan is a creature subject to a law ; and even the light of his conscience 
 discovers an essential ditft-rence between vice and virtue, good actions and 
 bad. But a law is no law, if it do not suppose a judgement ; and judgement 
 is no judgement, if it do not suppose punishment. 
 
 And by the consent of all mankind, in the thickest darkness of paganism, 
 when God suffered all nations to walk in their own ways, even then, it was 
 always acknowledged that there were rewards to the virtuous, and punish- 
 ments to the impious. 
 
 But this is capable of further proof by the principles of all religions. There 
 never was, nor can there ever be any, which is not founded on this principle, 
 that God is our sovereign Judge, who holds in his bands our life and death. 
 
 Finally, we observe, that revealed religion has carefully placed this truth 
 in full evidence ; showing not only tht truth of the punishment of sinners, but 
 a-lso the dtgrees of it. -- A punishment after death and judgement— which in- 
 volves both body and soul — which has truly the essence of pain, and not anni- 
 hilation—a punishment proportional in greatness as well as in duration. 
 
 2 Slaving thus established the truth of our proposition, we may pass onto 
 the vain subterfuges, which sinners use on the subject. — It is a distressing sub- 
 ject, therefore they do not like to think about it ; but what folly is there in 
 this conduct! Thi y resemble prisoners already in irons, and doomed to pun- 
 ishment, who stifle the sense of the misery by plunging into debauchery. 
 
 When worldly men cannot entirely avoid the thought of damnation, they 
 venture to take refuge in/a/*e notions. — 'God, say they, is a gracious judge, 
 he has the compassion of a father.' What a marvellous abuse is this of mercy I 
 But will mercy allow the impunity of that sinner, who persists in sin, and 
 would make compassion itself an acco.-nplice in his crimes? 
 
 The wicked seldom fail to abuse the evangelical doctrine of the death of 
 Christ — to hide in a multitude like themselves — to consider damnation as a 
 very distant thing — to extenuate their sins, and to hide the enormity and num- 
 ber of them. 
 
 But, to speak plainly, all these are only vain pretences, the falsehood of 
 which even the wicked acknowledge ; the only reason why they avoid conver- 
 sion is, that ardent love, that obstinate attachment, which they have to vice. 
 This is the true cause ; and all the rest, if they would speak honestly, are on- 
 ly vain pretences. 
 
 Now, 1 ask, is not this love to sin the greatest folly in the world ? while 
 on the one hand, it renders us incapable of enjoying ourselves ; and, on the 
 other hand, draws upon us the condemnation of God, and conducts us a great 
 pace towards those eternal torments, which he has prepared for the wicked. 
 
 II. The practice of good works, and a holy and religious life, is the prin- 
 cipal end which the gospel proposes, and the principal character of the true 
 christian. 
 
 This is manifest from passages of scripture innumerable. — " The grace of 
 God that bringeth salvation,^' h.c. &c. 
 
 Indeed, by a general view of the end for which Christ came into the world, 
 you will see he came to destroy the works of the devil. The works of the dev- 
 il are principally two, sin and punishment. — Let us not imagine that Jesus 
 27 
 
210 AN ESSAY ON THE 
 
 contrary there are a great many texts, in which it will be necessary 
 to make use of two, or three, and sometimes even of all the fuur ways. 
 When a text is explained, it will be very often needful to make 
 some observations also, and the matter will require as long an appli- 
 tiori. Sometimes, to explain a text well, the matter must be reduced 
 into m:i.ny propositions, as we have observed on these words, " It is 
 God that worketh in you to will and to do of his good pleasure." In 
 like manner, when the method of observation is used, it very often 
 happens that some part of the text needs explaining, and so of the 
 rest. These four ways must be distinguished for two reasons. 1. Be- 
 cause they are very different from one another ; to explain, to make 
 
 Christ came into the world to take away the punishment only, and to leave 
 -sin triumphant. 
 
 I win even venture to say, he came to destroy sin rather than sorrow. Suf- 
 fernig^ concerns only the creature ; but sin concerns the Creator as well as the 
 creature ; it dishonours the one and distresses the other. 
 
 Is it likely, think ye, that Jesus Christ would have quitted his mansion of 
 glory, and descended to this earth, to acquire an impunity for criminals, leav- 
 ings them immersed in sensuality and sin ? Is it likely that he can hold com- 
 munion with people in rebellion and profaneness ? 
 
 From all which it clearly follows, that an unsanctified man has not the spir- 
 it of Christ, is not in communion with him, does not belong to his mystical 
 body, is not a true believer ; in a word, is not a true christian. Holiness is an 
 inseparable companion, and a necessary effect of the gospel. 
 
 But, if holiness be a necessary consequence of (he gospel, it is no less true 
 that the gospel is an inexhaustible source of motives to holiness. I pass over 
 its precepts, and rules of conduct — all its mysteries point at this — all its doc- 
 trines are so many bonds, to bind our hearts to the obedience of faith. 
 
 "^ro which we may add, the gospel consecrates to holy uses, even what the 
 light of nature tcacheth us, — as, that God is our Creator^ and made us by his 
 power ; and our Preserver^ who supports us by a perpetual influence, and pre- 
 vents our falling back into non-entity ; (hat it is his providence which gov- 
 erns the whole uuivtrse, and particularly watches over us. 
 
 O powerful motives to love and obedience ! Shall it he said that God pre- 
 serves ungiateful and rebellious creatures, who do nothing but affront him ? 
 Shall it be said his sun cheers us in the same manner, as it does serpents and 
 vipers ? and that it influences us as it does'envenomed dragons? 
 
 But all these motives, however great and powerful, are nothing in compar- 
 ison of those which the gospel takes from its own source ; and they are such as 
 must affect every soul, which is not, I do not say hard and insensible, but en- 
 tirely dead in sin, or possessed by the devil. For, in one word, that God, after 
 all our rebellions, and all our crimes, should yet be reconciled to us ; that he 
 should give his Son, that he should give him to be flesh and blood like us, that 
 lie should give hun to die for us ! is not this love and mercy worthy of eternal 
 praise ? And what horrible ingratitude must it be, if after all this we should 
 be yet capable of wilfully sinnins: against a God so good, and of counting iht 
 blood of such a covenant an unholy thins; ! 
 
 Hence it appears, that Christianity is dishonoured, when the outward pro- 
 fession of it is attended with a bad life — how they deceive themselvt-s, who, 
 without sanctification and good works, imagine themselves christians — and 
 that it is the vainest of all hopes to imagine they may be saved by such a bare 
 profession. Many will come to Jesus Christ in the last day, saying, " Lord, 
 Lord,'" &:c. Ci.ArnE. 
 
COMPOSITION OF A SERMON. 211 
 
 observations, to apply, and to reduce to propositions, are four very dif- 
 ferent ways of treating texts. A composer, then, must not confound 
 them together ; but he must observe tlie difference well, that he may 
 use them properly. 2. Because it is customary to give the discussion 
 of a text the name of the prevailing manner of handling it. We call 
 that the way of explication, in which there is more explication than 
 observation. We not only call that the way of observation, which has 
 only observations, but that in which there is more observation than 
 explication, or application ; and so of the rest. 
 
 CHAP. IX. 
 
 OF THE EXORDIUM. 
 
 The exordium is that part, in which the minds of the hearers are 
 prepared, and a natural and easy way opened to the discussion. 
 
 But, first, a question presents itself (on which opinions are much 
 divided,) whether exordiums be necessary ? or even whether they be 
 not in all cases quite useless, and in some hurtful ? Whether it would 
 not be better entirely to omit them, to begin immediately with the 
 connexion of the text with the preceding verses, pass to the division, 
 and so enter on the discussion ? There are many of this opinion, 
 and their reasons are, 1. That there appears too much artifice in an 
 exordium, which is more likely to dissipate, than to conciliate, the 
 attention of your hearers. " It is evident (say they) to the auditors, 
 that you design to come insensibly, and by a kind of artful manoeuvre, 
 to your matter, and to lead your hearers almost imperceptibly to it ; 
 but this seems a finesse altogether unworthy of the gospel, and con- 
 trary to that sincerity, ingenuousness, gravity, and simplicity, which 
 should reign in the pulpit. Indeed, when a wise hearer perceives 
 you design to deceive him, he conceives a strong prejudice against 
 you, and that prejudice will certainly be hurtful in the following part 
 of the discourse." 
 
 They add, in the second place, that " exordiums are extremely 
 difficult to compose^ and justly styled the crosses of preachers. Should 
 some small advantage be gained by exordiums, it would not be of con- 
 sequence enough to induce us to compose them. In so doing we should 
 waste a part of our time and strength, which might be much more 
 usefully employed." 
 
 They say thirdly, that " the principal end proposed in an exordi- 
 
212 AN ESSAY ON THE 
 
 um is either to conciliate the hearer's affection, or to excite his atten- 
 tion, or to prepare the way to the matters to be treated of: but all 
 these are to he supposed. As to their affection, pastors, who preach 
 to their own flocks, ought not to doubt that. We speak to christians, 
 to persons, who consider us as the ministers of Jesus Christ, whom, 
 consequently, they respect and love. As to attention, it ought also to 
 be supposed : not only because pulpit-subjects are divine and salutary 
 to men, but also because such only come to public worship as desire 
 to hear the word of God attentively ; and, indeed, if the auditors have 
 not that disposition of themselves, an exordium cannot give it them. 
 Such a disposition is an effect of a man's faith, and piety, and it is 
 not to be thought, that an exordium of eight or ten periods can con- 
 vert the worldly and profane, or give faith and piety to those, who 
 have them not. As to what regards the introducing of the matter to 
 be treated of, the bare reading of the text sufficiently does that ; for, 
 according to the common way of preaching, the text contains the sub- 
 ject to be discussed." 
 
 Finally, they add, " delivering an exordium is only misspending 
 thne, uselessly dissipating a part of the hearers' attention, so that af- 
 terwards, they frequently sleep very quietly when you enter on the dis- 
 cussion. Would it not be better, then, immediately to engage them 
 in the matter, so that their attachment may afterward serve to main- 
 tain their attention, according to the natural inclination, which all 
 men have to finish what they have once begun ?" 
 
 But none of these reasons are weighty enough to persuade us to 
 reject exordiums, or to be careless about them. As to the first: The 
 art which appears in an exordium, so far from being odious in itself, 
 and seeming unnatural to the hearers, is, on the contrary, altogether 
 natural. It is disagreeable to enter abruptly into theological matters 
 without any preparation. It would not be necessary, were our minds 
 all exercised about divine things; but as, alas ! we are in general 
 too little versed in such exercises, it is good to be conducted to 
 them without violence, and to have emotions excited in us in a soft, 
 and insensible manner. It is not finesse, and deceit, since in do- 
 ing it we only accommodate ourselves to the weakness of man's 
 mind, and indeed, it is what he himself desires. Moreover, it is to 
 be observed, that hearers are now so habituated to an exordium, that 
 if they heard a preacher enter abruptly into his matter, they would be 
 extremely disgusted, and would imagine, the man was aiming to do 
 with them what the angel did with IJabakkuk, when he took him by 
 the hair of his head, and transported him in an instant from Judea to 
 
COMPOSITION OF A SERMON. 213 
 
 Babylon. Some time then ought to be employed gently to lead the 
 mind of the hearer to the subjects, of which you are going to treat. 
 You are not to suppose that he already understands them, nor that he 
 is thinking on what you have been meditating, nor that he can apply 
 it instantly without preparation. 
 
 The second reason may have some weight with weak and lazy 
 preachers : but it has none with wise and diligent students ; and, af- 
 ter all, exordiums are not so difficult, as to be impracticable : a little 
 pains taking is sufficient, as we every day experience. 
 
 The third is not more considerable. I grant, preachers ought to 
 suppose the love and affection of their hearers ; yet it does not follow, 
 that they ought not to excite it, when they preach to them. Perhaps 
 tijeir affection is not always in exercise : it may be sometimes sus- 
 pended, and even opposed by contrary sentiments ; by coolness and 
 indifference, by hatred or envy, arising from the defects of the pastor 
 (for, however able, he is not perfect,) or from the depravity of the 
 hearers. The same may be said of attention, although they ought to 
 have it entirely for the divine truths, which the preacher speaks ; yet, 
 it is certain, they have it not ; and all that a preacher can desire is, 
 that his hearers have a general disposition to hear the gospel. The 
 preacher must endeavour to give them a peculiar attention to such 
 matters as he has to discuss. As to the rest, it must not be thought, 
 that the bare reading of the text, or the connexion, or the division on- 
 ly can produce that effect; a greater compass must be taken, to move 
 the human mind, and apply the subject. And this also may be said 
 of preparation, for which an exordium is principally designed. The 
 reading of the text may do something; connexion and division may 
 contribute more ; but all this, without an exordium, will be useless. 
 
 Nor is it difficult to answer the fourth reason ; for, beside the ad- 
 vantages of an exordium, which are great enough to prevent our cal- 
 ling it lost time, its parts are ordinarily so short, that they cannot 
 justly be accused of dissipating or fatiguing the hearers' minds. To 
 which I add, that the exordium itself, if well chosen, will contain 
 agreeable and instructive matter, so that, considered in itself, some- 
 thing good is always to be learned from it. 
 
 We cannot approve, then, of the custom of the English preachers, 
 who enter immediately into the literal explication of the text, and 
 make it serve for an exordium ; after which they divide their discour- 
 ses into several parts, which they discuss as they go on. Surely the 
 hearer is not suddenly able to comprehend their explications, having 
 yet neither emotions nor preparation. Methinks, it would be much 
 
214 AN ESSAY ON THE 
 
 better gently to stir them up, and move them by something, which 
 gives no pain, than to load them all on a sudden with an explication, 
 which they can neither clearly comprehend, nor perhaps distinctly 
 hear. 
 
 Least of all do we approve of the custom of some of our own 
 preachers, who, intending to explain the text, or to make some reflec- 
 tions throughout the whole sermon, enter immediately into the mat- 
 ter, without any exordiums at all. I am persuaded, they are induced 
 to do thus only for the sake of avoiding the difficulty of composing an 
 exordium, that is, in one word, only for the sake of indulging their 
 idleness and negligence. 
 
 Taking it for granted, then, that an exordium must be used, it 
 may be asked, what are the principal benefits we expect to receive 
 from them ? and with what general views ought they to be composed ? 
 In answer, we say, the principal design of an exordium is to attract or 
 excite the affections of the audience ; to stir up their attention ; and 
 Xo prepare them for the particular matters, of which we are about to 
 treat.* 
 
 The two first of these must only be proposed indirectly. A 
 preacher would render himself ridiculous, if in ordinary discourses, 
 and without cases of extreme necessity, he should labour by this ' 
 means to acquire the esteem and affection of his congregation. This 
 method would be more likely to make them rather despise than es- 
 teem him. 
 
 You must not, then, compliment the people, nor praise yourself, 
 nor indeed speak of yourself in any manner of way. These are affec- 
 tations, which never succeed ; and yet some able preachers slip into 
 this weakness, especially when they preach to strange congregations, 
 and, above all, when they address assemblies of the rich, the learned, 
 or the noble. 
 
 Then they never fail to interlard their exordiums with some com- 
 mon place saws ; either the pleasure it gives them to be called to that 
 pulpit ; or an affectation of self-contempt ; a confession of their great 
 weakness; or something of this kind. To speak my opinion freely, 
 I think these are pedantic airs, which have a very bad effect. Sensi- 
 
 * Introductions are intended to excite affection and attention, and to prepare 
 the auditor for the subject. " Causa principii nulla alia est, quam ut anditorem, 
 quo sit nobis in cseteris partibus accommodatior, preeparerans. Id fieri tribns 
 niaxime rebus, inter actores plurimos constat, si benevolum, attentmn, docilem 
 fecerimus; uon quia ista per totam actionem non sint custodienda, sed quia 
 in initiis maxime necessaria, per quae in animuin judicis, ut procedere ultra 
 possimus, admittimur. Quint. Inst. lib. iv. cap. i. 
 
COMPOSITION OF A SERMON. 215 
 
 ble auditors do not like to hear such fantastical pretences, which are 
 both contrary to the gravity of the pulpit, and to the decency of a 
 modest man. 
 
 How then, you will ask, must the affections of the hearers be at- 
 tracted 1 I answer, indirectly, by an exordium well chosen, and well 
 spoken ; and this is the surest way of succeeding. 
 
 In regard to attention, it is certain it ought to be awakened, and 
 fixed in the same manner, that is, by something agreeable, and wor- 
 thy of being heard, a composition of piety and good sense. I do not 
 disapprove of asking sometimes for attention, either on account of 
 the importance of the matter, the solemnity of the day, the state of 
 the church, or, in short, of any other particular occasion ; but it must 
 not be done often : for then it would never be minded ; and, when it 
 is done, the fewer words the better.* 
 
 'The principal use of an exordium is to prepare the hearer's mind 
 for the particular matters you have to treat of, and insensibly to con- 
 duct him to it. If this end be not obtained, the exordium cannot 
 but be impertinent ; and, on the contrary, if this end be answered, 
 the exordium cannot be improper. 
 
 When I say the hearer's mind must be prepared for, and conduct- 
 ed to the matter, I mean to say, these are two different things. You 
 prepare the hearer for the matter, when you stir up in him such dis- 
 positions as he ought to have, to hear well, and to profit much. You 
 insensibly conduct your hearer to the matter, when, by the natural 
 connexion of the subjects, of which you speak, you lead him from one 
 thing to another, and enable him to enter into the doctrine of your 
 sermon. 
 
 Let us advert a moment to each. The jireparafion must be de- 
 termined by the subject, of which yon are going to speak; for if it 
 be a sad and afllicting subject, in which you aim to excite the com- 
 passion, the grief, and the tears of your audience, you must begin the 
 exordium by imparling such a disposition. 
 
 If you have to treat of a profound and difficult mystery, aim to 
 diffuse elevation and admiration among the hearers. If some terri- 
 ble example of God's justice be the subject, endeavour to stir up fear. 
 
 * The fathers, about the time of Chrysostoin, made use of what some have 
 called PrcEexordia, and they thoug;ht they derived Ihe custom from the apostles. 
 Paul begins his epistles with, " Grace and peace be with you from God the Fa- 
 ther, and our Lord Jesus Christ." In imitation of this, when a father ascended 
 the pulpit, he used to pause a moment, and then say, Peace be with you all I 
 or. The grace of our Lord Jesus Christ be with you all.' or something of this 
 kind. In return the people answered, And uilh thy spirit ! and then he en- 
 tered oil his sermon. Robijjsok". 
 
216 AN ESSAY ON THE 
 
 If some enormous crime, prepare the mind for horror by a meditation 
 on the enormity of human corruption. If you have to treat of repent- 
 ance, and in an extraordinary manner to interest your hearers in it, 
 you must begin to dispose them to it by general ideas of God's wrath, 
 which we have deserved ; of the little fruit we have borne to his glo- 
 ry ; or something of a like nature. * If, on the contrary, the matter, 
 you have to treat of, be common and tranquil, aim in your exordium 
 to place the mind in its natural state, and only endeavour to excite 
 honest and christian tempers, which we all ought always to have. In 
 a word, the exordium must always participate the spirit of the subject, 
 that you mean to discuss, in order to dispose your hearers for it. Not 
 to use in this manner, is to lose all the benefit of an exordium; and 
 to use it to an opposite purpose, would be to renounce common sense, 
 and to act like an idiot. 
 
 The second use of an introduction is to conduct the hearer grad- 
 ually to the subject, of which you are about to treat. This (as I have 
 said) depends on the connexion between the subjects of the exordium 
 ■with themselves, and with the matter of the discussion. I say first 
 with themselves ; for they must, as it were, hold each other by the hand, 
 and have a mutual dependence and subordination, otherwise the au- 
 ditor will be surprised to find himself suddenly transported from one 
 topic to another. I say also with the discussion, for the exordium is 
 principally intended to introduce that. 
 
 The first quality of an exordium is brevity. This, however, has a 
 proper measure ; for as it ought not to be excessively long, so neither 
 should it be too short ; the middle way is best. The longest exordi- 
 um may have ten or twelve periods, and the shortest six or seven, pro- 
 vided the periods be not too long. The reason is, that, on the one 
 hand, proper time may be given the hearer to prepare himself to hear 
 you with attention, and to follow you in the discussion of the matter ; 
 and, on the other, that in giving time sufficient for that, you may pre- 
 vent his wandering out of the subject, wearying himself, and becom- 
 ing impatient. If the exordium were too short, it would oblige the 
 hearer to enter too soon into the matter without preparation enough ; 
 and excessive length would weary him ; for it is with an auditor, as 
 with a man who visits a palace, he does not like to stay too long in the 
 court, or first avenues ; he would only view them transiently without 
 stopping, and proceed as soon as possible to gratify his principal curi- 
 osity. 
 
 2. An exordium must be clear, and consequently disengaged from 
 all sorts of abstruse and metaphysical thoughts. It should be express- 
 
eOMPOSITION OF A SERMON, 217 
 
 ed in natural and popular terms, and not overcharged with matter. 
 Indeed, as the auditors are neither enlivened nor moved, yet you must 
 not expect of them at first a great degree of penetration and elevation, 
 nor even a great attempt towards these, though they may be capable 
 of them when they are animated. You must therefore, in an exor- 
 dium, avoid all that can give pain to the mind, such as physical ques- 
 tions, long trains of reasoning, and such like. However, do not im- 
 agine, that, under pretence of great clearness, an exordium must have 
 only theological matter, or consist rather of words than things. This 
 would be falling into the other extreme. An exordium, then, must 
 contain matter capable of nourishing and satisfying the mind ; to do 
 which, it must be clear, easy to comprehend, and expressed in a very 
 natural manner. 
 
 3. An exordium must be cool and grave* Consequently no grand 
 figures may be admitted, as apostrophes, violent exclamations, reite- 
 rated interrogations, nor, in a word, any thing that tends to give ve- 
 hement emotions to the hearers : for, as the discourse must be ac- 
 commodated to the state of the hearer, he in the beginning being 
 cool, and free from agitations, the speaker ought to be so too. No 
 wise man will approve exordiums full of enthusiasms, and poetical 
 raptures, full of impetuous or angry emotions, or of bold interroga- 
 tions, or surprising paradoxes to excite admiration. You must in the 
 beginning speak gently, remembering that your auditors are neither 
 yet in heaven, nor in the air, nor at all elevated in their way thither, 
 but upon earth, and in a place of worship. 
 
 4. An exordium, however, ought not to be so cool and grave, as 
 not to be at the same time engaging and agreeable. There are three 
 principal ends, which a preacher should propose, namely, to instruct, 
 to please, and to affect ; but, of these three, that which should reign 
 in an exordium is, to please. I own you should also aim to instruct 
 and affect ; but less to instruct than to please, and less still to affect 
 than to instruct. Indeed, if you can judiciously and properly intro- 
 duce any thing tender into an exordium (especially on extraordinary 
 occasions) you may to good purpose ; but, be that as it may, the 
 agreeable should reign in this part. You easily see by this that you 
 
 * ^n exordium must be cool. Mr. Claude's rule is undoubtedly good in 
 general, and his reason weighty. 
 
 This, however, is a rule sometimes dispensed with. Cicero begins an ora- 
 tion thus ; " Quousque tandem abutere, Catalina, patientia nostra ? Quamdiu, 
 etiam furor iste tuus nos illudet ? Quern ad finem sese effrenata jactabit auda- 
 cia ?" &c. Perhaps an exordium somewhat more animated than usual may be 
 proper on such occasions, as the first and twelfth of the skeletons, published 
 by the Editor. 
 
 28 
 
218 
 
 AN ESSAY ON THE 
 
 must banish from the exordium, all ill-natured censures, terrible 
 threatenings, bitter reproaches, and, in general, all that savours of an- 
 ger, contempt, hatred, or indifference, and in short, every thing that 
 has the air of quarrelling with the hearers. Their altention must not 
 only be excited, (you may sufficiently do so by censures and reproach- 
 es) but you must softly insinuate yourself into their esteem, so that 
 they may not only not oppose what you say, but be well satisfied you 
 are an honest and well-meaning man.* 
 
 5. The whole of the exordium must be naturally connected with all 
 the matter of the text. I say first the whole of the exordium : for great 
 care must be taken to put nothing there foreign to your subject : 
 therefore the best exordiums are those, which are composed of two 
 propositions, the first of which is naturally and immediately connected 
 with the second, and the second naturally and immediately with the 
 text. Each of these propositions may be either proved, or amplified ; 
 but the last must always conduct you with ease to the subject in ques- 
 tion, nor must the first be very distant. According to this maxim, all 
 exordiums must be condemned, which, instead of leading you into 
 the text, make you, as it were, tumble from a precipice into it, which 
 is intolerable. Those also are to be condemned, which conduct to 
 the text by many long circuits, that is, by many propositions chained 
 together, which is certainly vicious, and can only fatigue the hearer. 
 I add, in the second place, the exordium must be connected with the 
 tohole matter of the text. It ought not merely to relate to one of 
 its parts, (or to one view only, if you intend to consider it in different 
 views) but to all. One of the principal uses of an exordium is to pre- 
 pare the mind of the hearer for the matter to be discussed. If, there- 
 fore, the exordium refer only to one of its parts ; or to one view only, 
 it will prepare the mind of the hearer for that one part, for that one 
 view only, and not for the rest. 
 
 6. An exordium must he simple. We would not entirely banish 
 figures : on the contrary, we would always employ such as may ren- 
 der the discourse pleasant and agreeable ; but pompous and magnifi- 
 cent expressions must be avoided, as far as the things spoken will ad- 
 mit. Do not use a style too elevated, bordering on bombast ; nor pe- 
 
 * Snliffy i/our hearers thai ynu are a u-dl-meaning man. Hence Quinlilian 
 so much insists on his orator's bein- a good man. The whole first chapter of 
 his twelfth book is spent in proving the necessity of this; and, if this be so 
 neecKul at the bar, how much more so is it in the pulpit ! His conclusion is 
 enou-h to make a christian minister blush. ''■Men had btller be born dumb, 
 and tvtn deslitutc of reason, than pervert Ihosc gifts of proridence to pernicious 
 purposes. Mutos enim nasci, et eg;ere omni ratione satius fuissot, quam prov- 
 identiae munera in mutuam perniciem convertere." ^umt. 1. xii. c. i. 
 
COMPOSITION OF A SERMON. 219 
 
 riods too harmonious ; nor overstrained allegories ; nor even meta- 
 phors too common or too bold ; for indeed the hearer's mind, yet cool 
 and in its natural state, can bear nothing of this kind. 
 
 7. An exordium must not be common. As this is a rule much 
 abused, it will be needful to explain it. By a common exordium, I 
 do not mean an exordium, which will suit many texts ; for if the texts 
 are parallel, and the subject be managed with the same views, and in 
 the same circumstances, what occasion is there to compose different 
 exordiums? By a common exordium, I mean, in the first place, one 
 taken from trivial things, and which have been said over and over 
 again ; these the people already know, and your labour will infallibly 
 be thrown away. Such are exordiums taken from comparisons of 
 the sun — of kings — of conquerors — of the ancient Romans, (Sec. — or 
 from some histories of the Old Testament, which have been often re- 
 peated — or of some well-known types, as the Israelites' passage 
 through the Red Sea — and many more of the same kind. In the 
 second place, I mean, by a common or general exordium, one, which 
 may be alike applied to two texts of different matter, or to two contra- 
 ry interpretations of the same text. It is in this sense that common 
 exordiums are vicious and distasteful. 
 
 8. Even in metaphorical or figurative texts, it is quite puerile to 
 make an exordium join the text by a metaphor ; for, whatever ingenu- 
 ity there may seem to be in it, it is certain, there is no taste, no judge- 
 ment discovered in the practice ; and, however it may pass in college 
 declamations, it would appear too trifling in the pulpit. The exordi- 
 um, then, must be connected with the text by the matter itself; that 
 is, not by the figure, but by the subject intended to be conveyed by 
 the figure. I would not, however, forbid the joining of the exordium 
 to the text sometimes by the figure, provided it be done in a chaste 
 and prudent manner. 
 
 Let us give one example. " lie that eateth my flesh and drinketh 
 my blood, hath eternal life." John vi. 54. An exordium to a ser- 
 mon from this text may be taken from the idea which holy scripture 
 teaches us to form of our conversion, as if it were a new birth, which 
 begins a new life ; that for this purpose, it speaks of a new man, a 
 new heaven, which illuminates, and a new earth, which supports him ; 
 that, attributing to this new man the same senses, which nature has 
 formed in us, as sight, hearing, feeling, smelling, tasting, it attributes 
 also to him objects proportioned to each of these mystical senses, and 
 ascribes to them effects like those, which our senses produce by their 
 natural operations. It tells us ; that our eyes contemplate the celes- 
 
220 AS ESSAY ON THE 
 
 tial light, which illuminates and guides us in the ways of righteous- 
 ness; that our ears hear the voice of God, who calls us, and who by 
 these means makes us obey our vocation. It tells us that the gospel 
 is a savour of life, which communicates salvation to us. And, finally, 
 it attributes to us a mouth to eat the ^cs/<, and drink the blood of the 
 Son of God, in order to nourish us to life eternal. It is this last ex- 
 pression, which Jesus Christ has made use of in the sixth of John, 
 and which says in my text, " he that eateth my flesh, and drinketh 
 my blood, hath eternal life." 
 
 This exordium joins itself to the text by the figure made use of in 
 the text, but in such a manner as not to be chargeable with affecta- 
 tion, or witticism ; for it is by a serious reflection on the scripture use 
 of the figure, acknowledging it to be a figure, ^.ndi preparing ihe hear- 
 er to attend to the explication. 
 
 To these rules 1 subjoin a word or two on the vices of exordiums. 
 1. There are some preachers, who imagine it a fine thing to take ex- 
 ordiums from the persons of their hearers, or the circumstances of 
 times, places, general affairs, or news of the world : but I believe this 
 is altogether a vicious method, and should never be used but on ex- 
 traordinary occasions. First, there is too much affectation in it. Is 
 it not a vain parade, to begin a discourse with things which have no 
 relation to the matter ? It is certainly contrary to the chastity and 
 modesty of a christian pulpit. Secondly, exordiums of this sort are 
 usually pulled in by head and shoulders. How should it be other- 
 wise, when the articles, of which they are composed, have, if any, only 
 a very distant relation to the text ? By such means you defeat the 
 principal design of an exordium, which is to prepare the hearers' 
 minds, and to conduct them insensibly to the subject. And, finally, 
 it is very difficult in such exordiums to avoid saying impertinences; 
 for what, in a public discourse, can be more indelicate, than to speak 
 of yourself, or hearers, or times, or news ? In my opinion, such ex- 
 ordiums ought to be entirely rejected. 
 
 2. You must also, for the most part, reject exordiums taken from 
 profane history, or what they call the apothegms of illustrious men. 
 This method savours too much of the college, and is by no means in 
 the taste of pious, well bred men. Alexander, Caesar, Pompey, all 
 the great names of antiquity have no business to ascend the pulpit ; 
 and if they are not suffered now-a-days, either in orations in the sen- 
 ate, or in pleas of the bar, much less ought they to be allowed in 
 christian sermons. It may not be amiss, if they appear now and then 
 in the discussion, or in the application ; but even there we ought to 
 
COMPOSITION OF A SERMON. 221 
 
 see them but seldom, not oftener than once a year at most : but to 
 introduce them at the beginning of a sermon is intolerabie. I say 
 much the same of citations from profane authors; they must be for- 
 borne, unless it be something so particular, so agreeable, and so apt 
 to the text, as to carry its own recommendation along with it. 
 
 In general the best exordiums are taken from theology ; for, as, on 
 the one hand, they have always more relation to the matter of the text, 
 so, on the other, they much better prepare the bearers' minds, being 
 more grave, and free from the puerile pedantries of the college. 
 
 In order to compose an exordium, after you have well considered 
 the senses of the text, and observed what are the principal matters, 
 which ought to enter into the discussion, and after you have made the 
 division, endeavour to reduce the whole to one common idea, and 
 then choose some other idea naturally connected with that common 
 idea, either immediately, or by means of another. If it be immediate- 
 ly connected with the subject, endeavour to reduce it to one proposi- 
 tion, which may be cleared and proved as you go on ; or if it have 
 parts, which require separate explications and proofs, it must be man- 
 aged so as to include them ; and finally, by the natural connexion of 
 that proposition with the discussion, enter into the text. If the pro- 
 position be connected with the text only remotely, then establish the 
 first, pass on to the second, and so proceed from the second to the 
 text. 
 
 Exordiums may be taken from almost all the same topics as obser- 
 vations, that is, from genus, species, contraries, &c. For there are 
 but few good exordiums, which might not go into the discussion, un- 
 der the title of general observation. Of such observations, that must 
 be chosen for an exordium, which is least essential, or least necessary 
 to the discussion, and which, besides, is clear, agreeable, and enter- 
 taining. A comparison may sometimes be employed in an exordium, 
 but not often ; nor must trivial comparisons be used, which all the 
 world know, or which are taken from any thing mean ; nor must they 
 be embarrassing, taken from things unknown to the people, as those 
 are, which are borrowed from mechanics, astronomy, &c, of which 
 the people know nothing at all. 
 
 Bible-history may be used, but sparingly ; and the application 
 must be always just, agreeable, and, in some sort, new and remarka- 
 ble. 
 
 Types may also be employed ; but with the same precautions, al- 
 ways consulting good sense and taste. 
 
 The best method is to compose several exordiums for the same text. 
 
222 AN ESSAY ON THE 
 
 by turning your imagination divers ways, by taking it in all its differ- 
 ent relations ; for by such means you may choose the most proper. 
 But after all these general precepts, which indeed ought to be known, 
 and by which exordiums must be regulated, it is certain, the invention 
 and composition of an exordium can only become easy by practice. A 
 young preacher ought not to complain of trouble, nor to be any way 
 negligent in the matter ; for he may be sure of succeeding by atten- 
 tion and application. 
 
 CHAP. X. 
 
 OF THE CONCLUSION.* 
 
 The Conclusion ought to be lively and animating, full of great 
 and beautiful figures, aiming to move christian affections, as the love 
 of God, hope, zeal, repentance, self-condemnation, a desire of self-cor- 
 rection, consolation, admiration of eternal benefits, hope of felicity, 
 courage and constancy in afflictions, steadiness in temptations, grati- 
 tude to God, recourse to him by prayer, and other such dispositions.t 
 
 * Conclusion. This in a sermon answers to what in an oration is called the 
 peroration. " It recapitulates, or sums up the strong^est and chief arguments, 
 and, by moving the passions, endeavours to persuade the hearers to yield to the 
 force of them." — ^irist. Rhef. 
 
 The fire of the preacher should blaze here ; he should collect the idea? of 
 his whole sermon into this part, as raj's are collected in the focus of a burning- 
 glass, and inflame the hearts of his auditors. 
 
 + Bishop Burnet says, " A sermon, the conclusion whereof makes the audi- 
 tory look pleased, and sets them all talking with one another, was certainly ei- 
 ther not rightly spoken, or not rightly heard ; it has been fine, and has proba- 
 bly delighted the congregation rather than edified it; but that sermon that 
 makes every one go away silent, and grave, and hastening to be alone to med- 
 itate, and pray the matter over in secret, has had a true effect." Past, care^ 
 chap. ix. 
 
 Let the peroration, or conclusion, be short ; let it be bold and lively ; and 
 let some one or more striking ideas, not mentioned before in the discussion, be 
 reserved for this part, and let it be applied with vigour. Bucholizer used to 
 say, ^4 good preacher was known by his conclusion. He frequently concluded 
 his discourse with some such sentence as the following. Here, my brethren, | 
 I stop, I leave the Holy Spirit to preach to you. Now, christians, 1 have done 
 my part. May the Lord condescend to do his in your hearts 1 I have planted 
 and watered. May God give the increase ! 1 have been preaching to you, and 
 setting before you the gospel of Salvation. May the Lord God apply it to 
 your hearts, for his glory, and for your eternal felicity ! May the Lord set home 
 to your hearts what I have been preaching"! For my part, I am only his mes- 
 senger to you. He is the Shepherd and Bishop of your souls. Keckermanni 
 Rhet. Eccl. 
 
 The publisher o( Massillon's sermons describes, in the preface, the bishop's 
 method of preaching, by saying, that " What formed the distinct character of 
 father Massillon'^s eloquence, was, that all his strokes aimed directly at the 
 heart., so that what was simply reason and proof in others, was feeling in his 
 
COMPOSITION' OF A SERMON. 223 
 
 There are three sorts of dispositions, or emotions ; the violent, the 
 tender, and the elevated. The violent are, for exar.ple, indignation, 
 fear, zeal, courage, firmness against temptations, repentance, self- 
 loathing, &.C. 
 
 The tender emotions are joy, consolation, gratitude ; tender sub- 
 jects are pardon, pity, prayer, &lc.* The elevated are admiration of 
 the majesty of God, the ways of providence, the glory of Paradise, the 
 expectation of benefits, 6lc. 
 
 mouth. Hence the remarkable effects of his instructions; nobody after hear- 
 in» him stopped to praise or criticise his sermon. Each auditor retired in a 
 pensive silence, -with a thouofhtful air, downcast eyes, and composed counte- 
 nance, carryinsr away the arrow fastened in his heart. When Massillon had 
 preached his first advent at Versailles, Lewis XIV. said these remarkable 
 words to him : ' Father, I have heard many fine orators in my chapel, and 
 have been very much pleased with them ; but as for you, always when I have 
 heard you, I have been very much displeased with myself.' Strm. de Massill. 
 pet. car. pref. 
 
 * Tender conclusion. Example of a /ewrfer conclusion, from a sermon of Bish- 
 op Mussillon to his clerg^y. And indeed, my brethren, can a pastor live either 
 without prayer, or can he pray but seldom ; or can he pray without fervour 
 and zeal, or can he confine all his prayers to a cold, inattentive, and hasty 
 rehearsal of his breviary, while he passes his life among; his parishioners, and 
 sees the greatest part of them lying in sin, and perishing every day before his 
 eyes? ^\'hen the high priest Aaron saw a part of his people smitten by the 
 hand of God, and expiring before him, he ran between the dead and the liv- 
 ing — he lifted his hands to heaven — he wept for the misery of such as fell be- 
 fore his eyes — he cried — he wrt stled — and his prayer was heard, the plague 
 was stopped, and the sword of God's anger retired. A good pastor never prays 
 for his people in vain. " And Aaron stood between the dead and the living, 
 and the plague was stayed." 
 
 This, my brethren, is the image of a good pastor. Among his people (as I 
 may say) he walks between the dead and the living. He sees by his side some 
 of iiis flock dead, and others ready to expire, having only some flattering signs 
 of life. He sees the invisible sword of God's wrath hang over these people ; 
 he sees reigning crimes and hastening death. All this he beholds, and it is a 
 spectacle, which he has every day before his eyes. If he is not affected with 
 this, he is not a pastor, he is a mercenary wretch, who sees in cold blood the 
 destruction of his flock. He is either a minister fallen from the grace of the 
 priesthood, or one who has never received it. But if this afl't-cts him, ah I 
 what must the first motion of his grief and zeal be ? He will address hisTiself 
 to God, who wounds and heals •, he will open to him secret tears of grief and 
 love to his people ; he will remind an angry God of his ancient mercies ; he 
 ■will move his paternal heart by his sighs ; and offer himself to be accuratd 
 (Rom. ix. 3.) for his brethren. '' Aaron stood between the dead and the liv- 
 ing, and the plague was stayed." 
 
 No, my brethren, a priest, a pastor who does not pray, who does not love 
 prayer, does not belong to that church which praifs tvithoul ceasing. He is not 
 united to the spirit of prayer and love. He is a dry and barren tree, which 
 cumbers the Lord's ground. He is the enemy, and not the father of his peo- 
 ple. He is a stranger who has usurped the pastor's place, and to whom the 
 salvation of the flock is indifferent. Wherefore my brethren, be faithful in 
 prayer, and your functions will be more useful, your people more holy, your 
 labours will seem much sweeter, and the church's evils will diminish. 
 
 Massii,. Disc. Synod. Tom, ii. Disc. 10. 
 
5i24 AN ESSAY ON THE 
 
 There are some christian passions which may be excited either by 
 a tender, or violent method. Repentance is of this kind ; for which 
 extremely tender motives may be employed, as the love, and bounty 
 of God, which we have so unworthily treated. Violent motives may 
 also be used, as censure, an enumeration and description of the enor- 
 mity of the sins reigning among us, the horror of our ingratitude, the 
 fear of God's judgements, the justice of his scourges, and chastise- 
 ments, &c. 
 
 In like manner, firmness against temptations may be discussed ; 
 for tender motives may be used, as — the vanity of the promises and 
 hopes of this world, which are only false and delusive appearances ; 
 the consideration of the miserable state of backsliders, and apostates; 
 the dignity to which God calls his children ; the eternal rewards, 
 which attend perseverance; the joy of a good man when he has gain- 
 ed a signal victory over temptations. Violent methods may also be 
 employed, as — inspiring a holy ambition to defeat the designs of the 
 world ; a contempt of the plots, and powers against us ; the hope, or 
 rather the inviolable assurance we hav°, that all the powers of earth 
 joined together cannot shake us. St. Paul uses mixed motives at the 
 end of the eighth of Romans. " Who shall separate us from the love 
 of Christ? Shall tribulation, or distress, or j)ersecution, or famine, 
 or nakedness, or peril, or sword ? Nay, in all these things, we are 
 more than conquerors through him that loved us. For I am persuad- 
 ed, that neither death, nor life, nor angels, nor principalities, nor pow- 
 ers, nor things present, nor things to come, nor height, nor depth, nor 
 any other creature shall be able to separate us from the love of God, 
 which is in Christ Jesus our Lord,"* 
 
 * Conclusion may be mixed. Example of a mixed conclusion from MASSir,- 
 LON. The annihilation of the soul is the last resource of impiety. But what 
 punishment would it be for a wicked man to be no more ? He wishes for an- 
 nihilation, and proposes it as his hig^hest hope. He lives tranquil in the midst 
 of his pleasures in this agreeable expectation. What! will the just God pun- 
 ish a sinner by giving him what he desires ? Ah I it is not thus that God pun- 
 ishes. For what can the wicked find so very bad in annihilation ? Would it 
 be the privation of God ? But a wicked man does not love him, he does not 
 know him, he will not know him, for his god is himself. Would it be annihi- 
 lation ? But what more pleasing to such a monster, who knows that if he lives 
 after death, it is only to suffer, and expiate the horrors of an abominable life I 
 Would it be the loss of worldly pleasures, and of all the objects of his passions ? 
 But when he ceases to be, he must cease to live. Imagine if you can a more 
 desirable lot for the wicked ; and shall this after all be the sweet end of his de- 
 baucheries, horrors and blasphemies ! 
 
 No, my brethren, the hope of the wicked shall perish : but his crimes shall 
 not perish with him. His torments will be as endless as his pleasures would 
 have been, if he had been master of his fate. He would fain perpetuate upon 
 earth his sensual pleasures ; death limits his crimes, but does not limit bis 
 
COMPOSITION OF A SERMON. 225 
 
 A conclusion should be diversified. I mean, we should not be 
 content to move one single christian passion ; many must be touched, 
 and a proper length of discourse assigned to each, in order to stir up 
 the passion. Too long time, however, must not be spent; but when 
 the effect is evidently produced, pass to another passion. As the con 
 elusion ought to be composed at least of four, or five reflections, (nat- 
 urally arising from the text, either general, from the whole text, or 
 particular, from some of the parts, into which it is divided,) so, if pos- 
 sible these reflections must be placed in prudent order, so that the 
 weakest and least powerful may be the first, and the strongest last, 
 and so that the discourse may become more rapid as it runs. 
 
 I think, however, it would be vicious to finish with motives toa 
 violent, as subjects tending to horror, indignation, or heavy censure. 
 It would be much better, in general, to close with a tender, or even 
 with an elevating motive. Different motives may be (and indeed they 
 ought to be) mixed in the same conclusion, that is, violent, tender, 
 and elevated, in order to stir up many passions of different kinds. 
 
 Conclusion sometimes delights in examples, similitudes, short and 
 
 criminal desires. The just Judge, who searches the heart, will proportion then 
 the suffprin* to the offence ; immortal flanies for intentionally immortal plea- 
 sures, and eternity itself will only be a just compensation, and an equality of 
 punishment. These shall go aicay into everlasting punishment . 
 
 What is the conclusion of this discourse ? — That a wicked man is to be piti- 
 ed for placing^ his highest hope in a frightful uncertain ity about revealed truths. 
 He is to be pitied, in that he is not able to live peaceab'y. unless he lives with- 
 out faith, without worship, without God, without hope ; that he is to be pitied 
 if the gospel must be a fable, the faith of all ages credulity, the consent of all 
 men a popular error, the first principles of nature and reason childish prejudi- 
 ces, the blood of so many martyrs, whom the hope of a futurity supported in tor- 
 ments, a concerted scheme to deceive mankind ; the conversion of the universe 
 a human enterprise ; the accomplishment of prophecies a lucky hit ; in one 
 word, if all that is best established in the universe must be found false, so that 
 he may not be eternally miserable. What madness to be able to contrive a 
 kind of tranquillity made up of so many foolish suppositions? 
 
 O man I 1 will show you a inore excellent ivay. Fear this futurity, which 
 you force yourself to doubt. Ask us no more what passes in that other life, of 
 •which we speak ; but ask yourself frequently what you are doing in this. Calm 
 your conscience by the innocence of your manners, and not by the impiety of 
 your sentiments. Set your heart at rest by calling upon God, and not by 
 doubting whether he sees you. The peace of the wicked is only a frightful 
 despair; seek your happiness, not in shaking off the yoke of faith, but in tast- 
 ing how sweet it is. Practise the maxims it prescribes, and your reason will 
 no longer refuse to submit to the mysteries it proposes. Futurity will cease to 
 be incredible to you, when you cease to live like those that confine all their 
 felicity within the bounds of life. Then far from fearing the futurity, you will 
 hasten to it in desire, you will sigh after the happy day, when the Son of 
 Man, the Father of the world to come, will appear to punish infidels, and to 
 receive into his kingdom all such as have lived in expectation of a blessed im- 
 mortality. 
 
 Massh. Sa\ Car. Tom. i. 
 
 29 
 
S26 AN ESSAY, ETC. 
 
 weighty sentences, the inventions of a fine imagination, and, in one 
 word, it need not be either so chaste, or so regular as the body of the 
 sermon, where more accuracy must be observed. There is no danger 
 when a preacher in a conclusion gives himself up to the fire of his 
 genius, provided he say nothing extravagant or capricious, nothing 
 that savours of enthusiasm or declamation.* 
 
 * To this purpose Bishop Burnet observes, " Artificial eloquence, without a 
 flame within, is like artificial poetry ; all its productions are forced, and unnat- 
 ural, and in a gjreat measure ridiculous. Art helps, and guides nature ; but, if 
 one was not born with this flame, art will only spoil, and make him redundant. 
 A man must have in himself a deep sense of the truth and power of religion. 
 He must have a life and flame in his thoughts with relation to these subjects. 
 He must have felt in himself those things, which he intends to explain, and re- 
 commends to others. There is an authority in the simplest things that can be 
 said, when they carry visible characters of genuineness in them." Past, care, 
 c. ix. 
 
 Give attendance to rending, exhortation, and doctrine. Neglect not the gift 
 thai is in thee. Meditate upon these things, give thyself wholly to them. Take 
 heed to thyself, and to thy doctrine, continue in them ; for, in doing this., thou 
 shall both save thyself, and them tliat hear Ihee. Paul to Tim, 
 
SYLLABUS 
 
 OP THE PRECEDING ESSAY. 
 
 CHAP. I. 
 
 ON THE CHOICE OF TEXTS. 
 
 Parts of a Sermon ^le .... 
 
 
 
 
 
 137 
 
 Each text must coutain the complete sense of the writer 
 
 , 
 
 
 137 
 
 must not contain too little matter nor too much 
 
 , 
 
 
 138 
 
 The end of preachino;- 
 
 
 
 138 
 
 What subjects are proper for staled days of public worship 
 
 
 
 138 
 
 What for occasional, as ordinations, &c . . . 
 
 
 
 139 
 
 CHAP. II. 
 
 GENERAL RULES OF SERMONS. 
 
 Sermons should be explicit and clear 139 
 
 must give the entire sense of the text 
 
 
 
 
 
 140 
 
 must be wise, sober, chaste . 
 
 
 
 
 
 140 
 
 simple und grave 
 
 
 
 
 
 141 
 
 instructing and affecting 
 
 
 
 
 
 141 
 
 Whether a preacher should apply as he goes on 
 
 
 
 
 
 142 
 
 Preacher should avoid excess 
 
 
 
 
 
 14-2 
 
 Of genius ... ... 
 
 
 
 
 
 142 
 
 Of doctrine 
 
 
 
 
 
 142 
 
 Of investigation 
 
 
 
 
 
 142 
 
 Of figures of speech . . . , . 
 
 
 
 
 
 143 
 
 Of reasoning 
 
 
 
 
 
 143 
 
 Of grammatical remarks .... 
 
 
 
 
 
 144 
 
 Of criticisms ...... 
 
 
 
 
 
 144 
 
 Of philosophical, historical, rbetorioal observations 
 
 
 
 144 
 
 Of quotations 
 
 
 
 
 
 144 
 
 CHAP. III. 
 
 OF CONNEXION. 
 
 Connexion defined and how to find it . 
 must seldom be enlarged on . 
 must sometimes make apart of the discussion 
 and sometimes it affords an exordium . 
 
 145 
 145 
 145 
 145 
 
 CHAP. IV, 
 
 OP DIVISION. 
 
 A text should not be divided into many parts 
 
 Division of the Sermon is proper in general for obscure subjects 
 
 145 
 14,6 
 
228 SYLLABUS OF THE PRECEDING ESSAY. 
 
 Division of the text after the order of the words ..... 148 
 
 Nothing must be put in the first branch of division that supposes a knowl- 
 edge of the second ......... 150 
 
 Divisioa o{ subject cind attribute . . . . . • . . 150 
 
 Division must be expressed simply for the sake of being remembered . 154 
 
 must be connected together ....... 154 
 
 Subdivision 154 
 
 CHAP. V. 
 
 OF TEXTS TO BE DISCUSSED BY WAY OF EXPLICATION. 
 
 Preacher must understand the sense of the text . 
 
 comprehtnd the whole subject together, and perceive the 
 par/s of which it consists .... 
 
 have a general id( a of theology 
 
 study the nature of his text ..... 
 
 Ttco general wa.ys of discussing a text ; explication and observation 
 Rules to determine the choice ...... 
 
 Difficult passages must be treated of by explication 
 Difficulties aiise from word? or things ..... 
 
 How to explain difficult words ...... 
 
 Difficult and important subjects must be explained 
 Controrerttd texts, how to explain ..... 
 
 Different ways of explaining disputed texts 
 
 How to explain an intricate subject ..... 
 
 How to explain texts not difficult but important 
 Explication with and without proof ..... 
 
 Explications of texts which have many parts 
 
 Explication of simple terms ...... 
 
 sometimes not to be explained . . « . 
 
 How to explain and illustrate a proposition 
 Explication of propositions which contain divers truths 
 Explication considerable in divers views .... 
 
 which have different degrees of accomplishment 
 Inconsiderable propositions ....... 
 
 CHAP. VI. 
 
 OF TEXTS TO BE DISCUSSED BY WAY OF OBSERVATION. 
 
 155 
 
 155 
 155 
 155 
 156 
 156 
 156 
 156 
 156 
 157 
 157 
 157 
 157 
 159 
 161 
 162 
 163 
 171 
 172 
 172 
 172 
 173 
 173 
 
 Some texts must be discussed by way of observation 
 as clear texts ..... 
 
 historical texts .... 
 
 Some texts require both explication and obsenmtion 
 How to arrange the discussion of passages of this kind 
 Observation sometimes includes explication 
 Observations should generally be theological 
 But in some cases they may be taken from other topics 
 Observation should neither be pedantic 
 
 nor vulgar 
 Topics ...... 
 
 As I. Genus ..... 
 
 H. Species ..... 
 
 III. Character of a virtue or a vice 
 
 IV. Relation .... 
 
 V. Implication .... 
 
 VI. Persons speaking or acting . 
 
 176 
 176 
 177 
 177 
 177 
 177 
 178 
 178 
 178 
 179 
 179 
 179 
 180 
 IBl 
 183 
 184 
 186 
 
SYLLABUS OF THE PRECEDING ESSAY. 
 
 229 
 
 VIT. State ,.-... 187 
 
 VUI, Time 188 
 
 IX. Place 188 
 
 X. Persons addressed 189 
 
 XI. Particular state of persons addressed 189 
 
 XII. Principles 190 
 
 XIII. Consequences 1^1 
 
 XIV. End proposed 192 
 
 XV. Manner . . ' 192 
 
 XVI. Comparison of some subjects with other subjects . . 193 
 
 XVII. Difference 194 
 
 XVIII. Contrast 195 
 
 XIX. Ground 195 
 
 XX. Composition 197 
 
 XXI. Supposition 198 
 
 XXII. Objection 199 
 
 XXIII. Character of expression 200 
 
 XXIV. Decrees 203 
 
 XXV. Interests 204 
 
 XXVI. Distinction 205 
 
 XXVII. Comparison of one part of a subject with another part of 
 
 the same subject . . ..... 206 
 
 CHAP. VII. 
 
 OF APPLICATION. 
 
 Discussion by application 
 
 207 
 
 CHAP. VIII. 
 
 OF PROPOSITION. 
 Discussion of proposition, what 
 
 CHAP. IX. 
 
 208 
 
 OF THE EXORDIUM. 
 
 Exordium, what .... 
 Whether exordiums be necessary 
 The ends proposed in exordiums . 
 
 They are principally two . 
 Exordiums must be short &c. 
 
 May sometimes be figurative 
 Vices of exordiums 
 
 Affectation .... 
 
 Use of apothegms . 
 
 Citations from profane authors 
 
 In what cases they are proper 
 The best are taken from theology 
 How to compose them .... 
 
 They may be taken from common-places, sacred history, types, &c 
 
 211 
 211 
 214 
 215 
 216 
 219 
 220 
 220 
 220 
 220 
 221 
 221 
 221 
 221 
 
230 
 
 SYLLABUS OP THE PRECEDING ESSAY. 
 
 CHAP. X. 
 OP THE CONCLUSION. 
 
 What conclusions ougrht to be in general ..... 222 
 
 May sometimes be mixed ....... 224 
 
 Must always be diversified 225 
 
 The best conclusions 228 
 
• 
 
 % 
 
 GREGORY 
 
 ON THE COMPOSITION AND DELIVERY OF 
 
 A SERMON. 
 
 « 
 
ON THE COMPO'SITION AND DELIVERY 
 
 SERMON. 
 
 I DO not know any species of composition, which is more deserv- 
 ing of critical attention, than that, which is appropriated to the pul- 
 pit ; and I will add, that I do not know any which appears to want 
 it more. That it is from its nature liable to very great abuses, and 
 at no time since the apostolic age has been free from error, must be 
 allowed by every person conversant in the literary history of the 
 church ; but, of late years, so depraved a taste has been introduced 
 by the love of novelty, and the admission of illiterate persons into ho- 
 ly orders, that the keenest inspection of criticism is become necessary 
 to reduce to order the extravagancies of pulpit empiricism. A few 
 observations, therefore, having occurred to my recollection, and con- 
 ceiving that this volume might probably be read by some of the young- 
 er clergy, as well as by a few of the religious part of the laity, I de- 
 termined to embrace the opportunity of presenting them to the public. 
 
 The utility of these remarks, however, may possibly not be alto- 
 gether confined to one species of composition. What I have to ad- 
 vance, with respect to style in particular, will, I flatter myself, not be 
 unacceptable to young writers in general : indeed, every attempt to 
 refine the taste, and to exercise the judgement, is generally found of 
 advantage beyond the sphere of its immediate intention. 
 
 As I do not pretend to exhibit a complete view of the subject, I 
 have entitled this attempt, '' Thoughts on the Composition and Deliv- 
 ery of a Sermon." But, as desultory maxims or precepts are seldom 
 of much use, I have endeavoured to reduce my sentiments to some 
 kind of order; and (after stating in general terms the rise and pro- 
 gress of this species of oratory in the christian church) the grand di- 
 'Visions, which I mean to adopt, will be, the choice of a subject, the 
 / , 30 
 
234 ON THE COMPOSITION AND 
 
 arrangement, and the style: to which I mean to add a few cursory 
 observations respecting manner or delivery * 
 
 I. OF THE ORIGIN AND PROGRESS OF PULPIT ORATORY. 
 
 i 
 
 In the primitive church a custom prevailed, which may be ulti- 
 mately traced into the Jewish ;t though the time of its introduction 
 into the latter is not very easily ascertained. The bishop or presby- 
 ter, who read the portion of Scripture selected for the day, concluded 
 that part of the service with a general explanation of what had been 
 read, and with earnestly exhorting the audience to profit from the 
 instructions, or to imitate the example, which had then been exhibit- 
 ed. J These exhortations were brief and unadorned, and were some- 
 times accompanied with other explications of Scripture, which were 
 successively delivered by those of the society, who declared themselves 
 under the puculiar influence of the Spirit ; while their prophetic breth- 
 ren, who were present in the assembly, decided upon the respect 
 which was due to their authority.'^) It is probable that what at first 
 consisted only of a few short and perhaps unconnected sentences 
 would gradually, and by those who possessed fluency of thought and 
 facility of expression, be made to assume a more regular form.|l Or- 
 igen was the first who introduced long explanatory discourses into 
 Christian assemblies; and preaching in his time began to be formed 
 upon the nice rules of Grecian eloquence. 
 
 The great superiority of these studied and regular compositions 
 over extempore eff'usions soon excluded the latter almost entirely from 
 
 * The design of Christian oratory (says St. Augustin) is either to instruct 
 men in the truth, to refute their errors, or to persuade them to the practice of 
 virtue, and an abhorrence of vice. The first requires plain narration ; the 
 second, strength of ar°;ument and ratiocination ; and the third, the art of mov- 
 ing the miud and affections. As the Christian orator speaks that only which 
 is holy, just, and good, he endeavours to speak in such a manner, that he may 
 be heard with understanding, with pleasure, and with effect. — That he may 
 be heard with understanding, he speaks with plainness and perspicuity, and a 
 regard to the capacities and knowledge of his hearers ; that he may be heard 
 ■with pleasure, he will pay such attention to the common rules of eloquence, as 
 to endeavour to speak with acuteness, elegance, and strength ; and, that he 
 may be heard with effect, he will labour to persuade and to convince his au- 
 ditors of the truth and importance of his doctrines. 
 
 Aug. de Doctrin. Christ. 1. 4. c. 4. 
 
 Idem, 1. 4. c. 15. Idem, 1. 4.'c. 5., 
 
 Idem, I. 4. c. 12. 
 
 t See Luke iv. 16, 17. xx. 1. xxi, 37. John viii. 20. Acts xiii. 13. 
 
 X Justin. Apol. 2, p. 98. 
 
 ? Mosheim, Cent. 1, Part 2, Chap. 4. 
 
 11 Mosh. Cent, 3, Part 2, Chap. 4. 
 
DELIVERY OP A SERMON. 235 
 
 the service of the church, though at some periods we find them occa- 
 sionally resorted to. Origen,* the great father of pulpit-oratory, at 
 above sixty years of age, and when by continued use and exercise he 
 had acquired great facility both in composition and delivery, began to 
 indulge himself in the practice of extempore oratory. The custom, 
 however, was not confined to him. Cyril and several of his contem- 
 poraries addressed their respective audiences in unprepared discour- 
 ses, which the diligence of the public notaries of the church has pre- 
 served from oblivion ; and many of the sermons of Chrysostom, togeth- 
 er with his celebrated discourse upon his return from banishment, are 
 proofs not only of the existence of the custom, but that extempore 
 compositions are not necessarily deficient either in elegance or meth- 
 od. It is probable, however, that, at a time when nice and determin- 
 ed rules had been formed for pulpit-oratory, few would attempt ex- 
 tempore addresses, except upon sudden and particular emergencies, 
 and then they would be attempted by such only as previous habits of 
 study and recitation had peculiarly qualified for the practice. Of 
 those which have reached posterity, we know that many, and proba- 
 bly the greater part, received the after corrections of their respective 
 authors, t 
 
 However diminutive and simple in its origin, preaching very soon 
 came to be considered as a principal part of public worship. Souie- 
 times two or three sermons| were preached in the same assembly by 
 the presbyters and bishops in succession ; and, when two or more 
 bishops happened to be present, it was usual for them to preach after 
 each other, reserving the last place for the most eminent person. 
 The sermons upon these occasions were necessarily short, as the 
 time limited for public worship was only two hours. It was probably 
 upon some of these occasions that the short sermons of St. Augustin 
 were composed, many of which may be pronounced distinctly, and de- 
 livered in eight minutes, and a few in almost half that time. 
 
 The general regard, which was paid to preaching, as a necessary 
 part of public worship, is evident from its having formed a part of the 
 discipline of every Christian church, except that of Rome, in which, 
 
 * Euseb. lib. 6. c. 36. 
 
 t At the Reformation in England, many complaints were made of those 
 •who were licensed to preach ; and that they nii^^ht be able to justify themselves, 
 they began generally to write and read their sermons ; the manifest superiori- 
 ty of this mode over extenipo.-e preaching has continued it in the church of 
 England ever since. See Burxet's Hist. Reform. Vol. I. p. 317. 
 
 X Bingham's Eccl. Antiq. Book 14. cap, 4. 
 
236 ON THE COMPOSITION AND 
 
 as Sozomen informs us,* at the time lie wrote no such custom existed. 
 Sermons were however again introduced into that church by Leo, 
 but again discontinued, till, after an interval of more than five hun- 
 dred years, Pius V. once more made them a necessary part of public 
 worship. 
 
 As the institution of preaching commenced in the explication of 
 Scripture, it still retained, through the many revolutions of the public 
 taste, some respect to its origin ; and, with a few exceptions, a portion 
 of the sacred writings always constituted the basis of the discourse ;t 
 though latterly it was reduced almost to the form of a motto, which 
 had frequently but little connexion with the principal subject. Fro.ii 
 this statement of facts we may easily perceive the source of those two 
 modes of exhortation, which now prevail in the church ; I mean the 
 simply explanatory, and the didactic or essay style. Both have their 
 particular uses, and perhaps neither ought to be uniformly preferred. 
 
 II. OF THE CHOICE OF A SUBJECT. 
 
 However custom may have indulged the Christian orator with res- 
 pect to the modes in which he is to convey instruction, still, in the 
 choice of a subject, young preachers will do well to advert in general 
 to the origin of the institution ; to consider that its immediate design 
 is the exposition of Scripture. And, though I see no reason for ex- 
 cluding utterly from the pulpit those discourses, which treat of the 
 ^virtues and vices in an abstract and philosophical manner ; yet I con- 
 fess, that sermon, which follows the order of tlie text, appears more 
 immediately consistent with the design and more correspondent to 
 the nature of the composition. 
 
 For the same reason, I am induced to prefer those discourses, 
 which tend to remove the difficulties, and elucidate the obscurities of 
 the Scriptures. I do not wish to be understood, as recommending, 
 any tedious philological disquisitions, any laborious collations, or those 
 exercises, which are obviously only calculated for the closet. It is 
 difficult to command the attention of a common congregation, be the 
 matter ever so pliin and practical. It would therefore be scarcely 
 less absurd to introduce mathematical calculations than such disqui- 
 sitions as these. 
 
 I am still more offended with those preachers, who regularly pay 
 
 * Sozom. lib. 7. cap. 19. 
 
 t Some of thn homilies of Chrysostom were preached without a text. 
 Chrys. Horn. Post. Red. 3, 4, 5, 6. fee. Melancthon heard a priest at Pari= 
 who took his text from Aristotle's Ethic?. 
 
DELIVERY OP A SERMON. 
 
 237 
 
 their audience the unwelcome compliment of supposing their faith in 
 continual danger of invasion ; and conceive it absolutely necessary to 
 be constantly insisting on the proofs of revelation. The persons, to 
 whom alone such reasoning can be of use, take care very seldom to 
 throw themselves in its way ; and, as Swift remarks, can any thing be 
 more absurd, " than, for the sake of three or four fools, who are past 
 grace, to perplex the minds of well disposed people with doubts, which 
 probably would never have otherwise come into their minds ?" 
 
 The church of God was never intended as a school of speculation, 
 or a place to indulge the licentiousness of fancy in doubtful disputa- 
 tion. It is a wretched abuse of time to bewilder our hearers in the 
 nice distinctions of the schoolmen, in the explanation of mysteries, 
 which perhaps are not to be explained, or which at least require much 
 previous study, and call for all the advantages of solitude, and of leis- 
 ure, to enable the mind to comprehend or to follow the tenour of the 
 argument. 
 
 But the most absurd and useless of all discourses are those, which 
 treat of questions absolutely removed beyond the sphere of our knowl- 
 edge. Such are many sermons concerning the manner of the divine 
 existence; the state of the soul after death ; the nature of the hypos- 
 tatic union ; the existence, the number of the angels, and the means 
 of their communication ; what would have been the state of Adam if 
 the fall had never taken place ; and abundance of other topics, which 
 can only serve to gratify an idle and visionary humour of speculation, 
 and can answer no practical end whatever. 
 
 In this place it may not be improper to remark, that all fantastical 
 applications of Scripture are carefully to be avoided. It is dangerous 
 on any occasion to depart from the plain track of common sense ; and 
 there is no attempt at ingenuity so easy as that, which borders upon 
 nonsense. Most of the French sermons are of this kind.* There is 
 one of Massillon upon the story of the woman of Samaria, which will 
 afford a tolerable specimen. " I find here," says the preacher, 
 " three reasons for resisting the grace of Christianity : 1st, her station 
 
 * Those critics, whose complaisance or whose indolence has induced them 
 to take their opiuion of Gallic eloquence from the critics of that nation, have 
 rashly assigned the preference to the oratory of the French pulpit. I have 
 gone through the drudgery of perusing all the most celebrated of their preach- 
 ers ; and I will not hesitate to declare, that, except a sermon or two ot Massil- 
 lon, there are scarcely any which deserve, 1 will not say to be compared with 
 the English preachers, but to be read at all. They are in general written, in- 
 deed, in a style of animated rhetoric, but altogether in a bad taste. They 
 abound in points, antitheses, and conceits. But, their great defect is a poverty 
 of matter. It is difficult, through the mass of words, to find any ideas at all ; 
 and when you have found them, as Gratiano says, " they are not worth the 
 search. 
 
238 ON THE COMPOSITION AND 
 
 or condition : Hovj is it that thou, being a Jew, aslccst drink of me, who 
 am a woman of Samaria? 2d, the difficulty ; the well is deep, &lc. 3d, 
 the variety of opinions; our fathers tvor shipped on this mountain, fcc." 
 The heads of the discourse are extremely well chosen ; but it is ob- 
 vious, that the application of the text to them is mere trifling ; a sport 
 of the fancy in opposition to every principle of reason, and contrary 
 to that seriousness and respect, with which the word of God ought 
 ever to be treated. 
 
 Lastly. Unity and simplicity are in every case essential to per- 
 fection. A sermon must have one determinate end and object ; must 
 be confined to the explaining of a single doctrine, or the enforc- 
 ing of some one virtue. An accumulation of thought always oppres- 
 ses the human mind ; and where there are too many arguments or 
 precepts, there is a great chance that none of them will be remem- 
 bered.* Those preachers who attempt to crowd the whole duty of a 
 man, moral and religious, into a single sermon, can only be compared 
 to their brethren of the laity, who pretend to cure all diseases by a 
 single nostrum. By thus attempting to give you every thing, they in 
 fact give you nothing ; and we find that, however they vary their 
 texts, the sermon is always the same ; the same trite chain of gen- 
 eral sentiments, without any specific or useful instruction whatever. 
 
 By recommending an attention to the origin of the institution, I 
 may seem to have insinuated, that a long text is generally preferable 
 to a short one. I have however found it otherwise by experience, 
 and have seldom known the former either useful or agreeable. A 
 long text frequently involves such a number of propositions as must 
 effectually destroy the unity of a discourse ; besides, ,that a text, when 
 well chosen, and not too long, will commonly be remembered, and of 
 itself will make a distinct and useful impression on the hearers. 
 
 The contrary error is, however, still more reprehensible. It is 
 one of the mean artifices of barren genius, to surprise the audience 
 with a text consisting of one or two words. I have heard of a person 
 of this description, who preached from the words " Jehovah Jireh," 
 and another, from the monosyllable "But."t These are contemptible 
 
 * " Propose one point in one discourse, and stick to it ; .a hearernever car- 
 ries away more than one impression." Palet's Ordination Sermon. 
 
 t He perhaps might justify himself upon the same principle with Dr. Ea- 
 chard's divine, who made and one of the heads of his discourse, adding ; 
 " this word is but a particle, and a small one ; but small things are not to be 
 despised ; Matt, xviii. 10; Take heed thai ye despise not one of these little 
 ones.'''' Contempt of the Clergy, p. 82. 
 
DELIVERY OF A SERMON. 239 
 
 devices, more adapted to the moving theatre of the mountebank than 
 to the pulpit, and can only serve to captivate the meanest and most 
 ignorant of the vulgar.* 
 
 III. OF ARRANGEMENT. 
 
 With respect to arrangement, it will also be necessary to have 
 some regard to what has been remarked concerning the origin of 
 preaching. It is evident that, when a sermon is explanatory or illus- 
 trative of Scripture, it ought to follow the order and spirit of the text. 
 When it is not so, it must follow that order, which is dictated by 
 sound logic, and the laws of composition. There are some texts, 
 which contain several members, or inferior propositions; such is that 
 of Micah vi. 8; " What is required of thee, O man, but to do justly, 
 and to love mercy, and to walk humbly with thy God ?" Such is that 
 of St. Paul, 1. Cor. xiii ; " Charity suffereth long, and is kind ; char- 
 ity envieth not; charity vaunteth not itself," &c. and these naturally 
 divide themselves. Though 1 think young preachers ought to be 
 cautioned rather to follow the order of the sense than of the words. 
 Again, there are some texts, which as it were carry the preacher 
 along with the course of the narrative ; of this we have an example 
 in Massillon's sermon on the parable of the rich man and Lazarus. 
 Some texts, according to the nature of the subject, will only admit of 
 two divisions, even when they seem to contain more parts or mem- 
 bers ; for instance, Bishop Taylor's famous sermon on Matt. xvi. 26 ; 
 " What shall a man profit, if he gain the whole world, and lose his 
 owi^^oul ; or, what shall a man give in exchange for his soul V Here 
 the preacher divides his sermon into two parts ; and first inquires in- 
 to the value of iie world, and how far a man may be profited by the 
 possession of it ; and, secondly, he inquires into the nature and value 
 of a soul, and the loss to be sustained in parting with it.f 
 
 ♦ Never choose such texts as have uot a complete sense ; for, only imper- 
 tinent and foolish people will attempt to preach from one or two words, which 
 signify nothing." Claude, c. i. 
 
 " Give me a serious pi'eacher, (says Fenelon,) who speaks for my sake, and 
 not for his own." 
 
 t Sermons will perhaps admit of another classification. 1. When the dis- 
 course is altogether an explanation or elucidation of the text. 2. When a prac- 
 tical application is to be drawn from the text. And, 3. When both these ob- 
 jects are united ; and I apprehend it will be found the most acceptable mode 
 of preaching on doctrinal texts, or those, which require explanation, to endeav- 
 our towards the close of the discourse, to draw some practical inference from it. 
 
 Vitringa's rules for preaching on doctrinal texts, are — " 1. State the dor- 
 trine clearly. 2. Prove and illustrate it by parallel texts ; and, if possible, 
 by reasoning. 3. Vindicate it, if you think any of your auditors deny it. 
 4. Bring it hot»e to the heart." Robinson's Claude, vol. I, p. 402. 
 
 " TheSerraons of the third century (says Mr. Robinson) are divisible intu 
 
240 ON THE COMPOSITION AND 
 
 There are, however, texts, which contain only one simple propo- 
 sition. In this case, the sermon assumes the form of an essay : and 
 the judgement of the author must direct him to that arrangement, 
 which appears most commodious. For instance, if the purpose of the 
 discourse be to recommend the practice of some moral virtue, the 
 preacher may first state its general utility to mankind ; afterwards its 
 necessity, according to the law of God ; and lastly, he may enforce 
 it in a particular address to his hearers, founded on the preceding ar- 
 guments. 
 
 The sermons of the last century in general consisted of too many 
 divisions. The hearers were bewildered in pursuing the arrangement 
 of the preacher, and lost the sentiments while they were attending 
 to the order of the discourse. There are indeed some sermons, which 
 only deserve the name of heads of an oration. The moderns have 
 fallen into an opposite extreme, namely, a total neglect of order and 
 method. Common sense points out a middle course : it is obvious, 
 that a few natural and easy divisions assist the memory ; while it is 
 commonly perplexed and confused by too many. 
 
 Thus far as to the arrangement of sermons in particular ; but there 
 is an arrangement, or order, of a general nature, which must be attend- 
 ed to in every composition ; and is absolutely necessary to be observ- 
 ed in those discourses, which are founded upon such texts as contain 
 a simple proposition, and therefore treat of the virtues or vices, or of 
 the particular doctrines of religion in an abstract manner, and with- 
 out any regard to the literal order of the text. Perhaps the sin^est 
 division is that of Aristotle,* into the exordium, which introducjre^the 
 speaker and the subject ; the proposition, which expjains the design 
 of the oration ; the proof , or argument, which supports it ; and the 
 conclusion, which applies it directly to the audience. 
 
 I. With respect to the exordium, or introduction, the first rule is, 
 that it be very clear. For, as the intent of it is to prepare the minds 
 of the hearers, if any thing abstruse or paradoxical occur, there will 
 be some danger of alienating their minds in such a manner, that they 
 will probably not be able to recover their attention during the whole 
 discourse. For this reason, long sentences ought to be avoided, as 
 they are apt to perplex the understanding, as well as to fatigue the 
 ear, and run the speaker out of breath before he is properly entered 
 upon his subject. 
 
 three general parts, 1. A short introduction. 2. An exposition of the text. 
 And, last, a moral exhortation arising out of the discussion." Ibid. 
 
 • * Rhet. 1. iii. c 13. 
 
DELIVERY OF A SERMON. 241 
 
 In the second place, an exordium should always be cool, temper- 
 ate, and modest. The exordium of Sterne to his sermon on the house 
 of mourning, — " That I deny," — is a paltry artifice, unworthy the 
 imitation of any man of taste or genius. Indeed I know no author 
 so likely as Sterne to corrupt the style and taste of his readers ; all 
 his writings are full of trick and affectation, (the very opposite of 
 those chaste models of eloquence which antiquity has transmitted to 
 us,) and are at best only calculated to excite the momentary admira- 
 tion of the unthinking part of mankind. 
 
 Thirdly. It is remarked by Cicero, that a common-place exordi- 
 um, such as the following, " Happiness is the great end and aim of 
 all human pursuits,'" is generally a token of a barren genius, and 
 has therefore a very ill effect. As the whole oration is necessarilly con- 
 fined within very narrow limits, that exordium, which leads most di- 
 rectly to the subject, is certainly to be preferred. 
 
 Fourthly. An exordium should be agreeable and easy. The 
 pleasing is absolutely necessary to conciliate the good opinion of ev- 
 ery audience. 
 
 Fifthly. I would recommend brevity as a particular excellence 
 on the present occasion. It was the usual custom of the old divines to 
 introduce their discourses by a long historical or explanatory exordium, 
 setting forth the state and circumstances of the person to whom the 
 text related, &c,, which was nothing more than retailing the history 
 of the Bible, in language always inferior, and frequently very indiffer- 
 ent and homely ; as our auditors, however, are not quite so patient, 
 these tedious introductions are necessarily and properly laid aside.* 
 
 I would wish one point to be particularly adverted to in this place ; 
 and that is, that the eloquence of the pulpit is essentially different 
 from that of political assemblies. In the latter it may be proper, and 
 is probably sometimes absolutely necessary, to preface a motion or 
 argument by some account of the speaker and his motives. In the 
 pulpit, there can be nothing so disgusting, so impertinent, and so vul- 
 gar, as egotism. The preacher should never appear himself; he is 
 only the representative of another ; he comes to explain the word of 
 
 * Brevity in every part of a composition desig^ned for the pulpit, appears to 
 have been at all times a considerable desideratum with great numbers of the 
 people. Frequent exhortations, to hear patiently the word of God, occur in 
 the writings of the fathers, and various stratagems were used to detain their 
 auilitors till the close of the service, even so far as to lock the doors of the 
 church and confine them. These ingenious devices were enforced by ecclesi- 
 astical laws ; and the 4th council of Carthage enacted, that those, who showed 
 a contempt for the discourses of their teachers should be excommunicated from 
 the church. Cyprian Kit. Cv.sar. c. 12. Cone. Carth. 4, Can. 24. 
 
 31 
 
242 ON THE COMPOSITION AND 
 
 God, and not to sacrifice to his own vanity. The long introductions 
 of Cicero or Demosthenes are, therefore, not to be imitated by pulpit 
 orators. 
 
 II. The necessity of acquainting the audience with the design of 
 the speaker is so obvious, that little need be urged on the subject of 
 the propositive part of a discourse. If any definitions of terms be re- 
 quired, (as may be the case, when the text is liable to be misunder- 
 stood, or when some material doctrine depends upon the interpreta- 
 tion of that passage of Scripture,) it will be proper to introduce them 
 in this part ; since, if deferred to the middle or the conclusion, they 
 may chance to prove soporiferous. In truth, I do not know any thing 
 more disgusting than insisting too much on the definition of single 
 terms. M. Claude, who appears in general to have had very just 
 notions of preaching, errs greatly against simplicity in this respect. 
 In one of the outlines of sermons, which he exhibits as models, from 
 a single expression in the text, " Whoever will come after me, let 
 him deny himself, and take up his cross," he takes occasion to intro- 
 duce a long dissertation on sanctification, another on affliction ; and 
 the plan of the discourse, according to his arrangement, contains the 
 substance of at least four moderate sermons. 
 
 III. The proofs, or argumentative part, must entirely depend up- 
 on the nature of the subject. There is an excellent collection of top- 
 ics upon moral subjects in Aristotle's Rhetoric ; but Bishop Wilkins's 
 Ecclesiastes, or Gift of preaching, is one of the most ingenious books 
 that I have seen for the assistance of young preachers. 
 
 I cannot pass this opportunity without again recommending, in 
 the strongest terms, an attention to imify. Without this, a composi- 
 tion (if indeed it deserve the name) can never be useful ; and least 
 of all a composition which is to be heard, and not studied. A good 
 sermon must have a single object, the more simple the better ; and 
 every part of the discourse must tend to impress this object forcibly 
 on the mind. It is almost unnecessary to add, that a judicious preach- 
 er will form a sort of climax in his reasoning, and reserve his most 
 forcible arguments for the last. The argument ought also to be full 
 and pointed. I have heard sermons, in which, after the principal 
 matter was closed, a tail, or codicil, containing something not very 
 essential to the subject, succeeded, which, like Pope's Alexandrine, 
 
 — "• diagg-ed its slow length along." 
 
 There is a very good receipt for sermon-making in M. Claude's 
 Essay on that subject. I would even advise the unpractised student 
 to adopt occasionally some of his topics, and form them into sermons, 
 
DELIVERY OP A SEttMON. 243 
 
 in the order which he has prescribed ; this exercise will tend to give 
 him just notions of method, and a facility in arranging his ideas ; 
 and will not only be more improving, but more creditable than the 
 usual practice of transcribing printed sermons. 
 
 Another practice, which I would recommend to young divines, is, 
 before they sit down to compose a sermon, to read some of the best 
 authors, who have treated of the same subject ; to close the books, 
 and endeavour to throw the matter into that order, which appeared 
 most perspicuous and pleasing. Reading different authors upon the 
 subject will give a variety to their ideas ; and, by writing without the 
 books before them, the expressions will at least be their own. 
 
 If, however, the young preacher be altogether diffident of his own 
 powers ; not willing to hazard original composition, and yet desirous 
 of improvement ; let him take the substance of his discourse from 
 some approved commentary on the Scriptures, and occasionally en- 
 liven the explication by some remarks of his own. Let him draw a 
 few practical inferences at the conclusion ; and this will not only im- 
 prove him in the knowledge of the Scriptures, but will gradually ex- 
 ercise his judgement, and form his taste for composition. 
 
 I must add, that most of the proofs, which Christian preachers in- 
 trcduc , ought to be scriptural proofs. — If they preach morality, it 
 must be the morality of the Gospel. Unless a sincere and fervent 
 strain of piety pervade the whole composition, it will not, nor indeed 
 ought it to meet with general regard. The sermons of Archbishop 
 Seeker are deserving of high commendation in this respect ; but the 
 most perfect models are to be found in a volume lately published 
 by an amiable and accomplished prelate of our church.* 
 
 IV. The conclusion of a sermon should not (indeed, considering 
 the present length of discourses, must not) be prolix. It ought in 
 general to be practical ; and it is obvious, that it requires a more 
 animated style than any other part of the composition. I do not 
 know a more useful form for a concluding address, than that which 
 consists of a recapitulation of the principal matter of the sermon ; in- 
 deed, if the subject be not very plain and obvious, such a conclusion 
 is absolutely necessary. It serves not only to recal all the useful and 
 striking passages to the minds of the audience, but gives them a 
 clearer view of the whole than they would otherwise have, and im- 
 presses it on the memory.! Variety is however necessary ; and I 
 
 * The practice here recommended has been the torpedo of the Engrlish pul- 
 pit. Editor. 
 
 t It would not be easy for the popular preachers of the day to adopt this 
 
244 ON THE COMPOSITION AND 
 
 confess I do not know so great a blemish in Dr. Ogden's excellent 
 sermons, as a want of variety in their conclusions. If the peroration 
 do not consist of a recapitulation, it ought at least to proceed natural- 
 ly and reguhrly from the subject. 
 
 On the whole, it is practice only, which can imoart facility and 
 method in the arrangement of our ideas. Rules can only serve to 
 restrain the irregularities of the imagination. It would be impossi- 
 ble, in such a dissertation as the present, or indeed in any work of 
 criticism, to furnish thoughts or sentiments. Since Mr. Addison re- 
 commended the practice, it is become very common among the clergy 
 to preach from the sermons of approved authors, either by abridging 
 them, or sometimes by transcribing them entire. The practice is, in my 
 opinion, more for the benefit of the audience, than of the clergy them- 
 selves, though the former are the only persons likely to complain.* 
 What person of common sense, indeed, would not rather hear a ser- 
 mon of Sherlock, of Seeker, of Porteus, or of Blair, than the trite and 
 unconnected jargon, with which we are generally assailed by the most 
 popular preachers in the metropolis ? If these men (whose voices 
 are generally good, and whose manner, if not quite so affected, might 
 be rather conciliating) would, in the room of their own bombast, fa- 
 vour their auditors with a good printed sermon, they would find that 
 they might, in general, pass undetected, and their exhibitions would 
 not be so uniformly disgusting as they are to persons of taste and eru- 
 dition. 
 
 The most formidable objection against the use of printed sermons, 
 is, that it removes the younger clergy out of the way of improvement, 
 and probably produces a habit of indolence. When, however, they 
 do not compose their own discourses, I would advise them to apply 
 to approved authors, rather than to obscure or indifferent writers, as 
 is frequently done to avoid discovery. It is much better to be 
 sometimes detected, than to tire an audience by continually preach- 
 ing indifferent matter ; and the observation is but too true, that, 
 
 form, as their compositions are mere farra°'os, collected from all quarters of the 
 globe, with no unity of subject, no regard to text, no express object whatever 
 in view. I speak not of extempore preachers, since method is hardly to be ex- 
 pected from them. 1 speak of those who pretend to write, and would be 
 thought very profound theologians. 
 
 * This practice is so far from novel, that it is of considerable antiquity in 
 the church. Xugustin rather commended than blamed those preachers, who, 
 when conscious of their own inability to compose well, availed themselves of 
 the performances of others. Aug. Doctrin. Christ. I. 4. c. 29. 
 
DELIVERY OF A SERMON. 245 
 
 where there is not genius to compose, there is seldom judgement to 
 
 select. 
 
 IV. OF STYLE. 
 
 The third object that I proposed to treat of in this dissertation, is 
 style. I must however premise, that in the compositions for the pul- 
 pit, as well as iu every other, unless there be a ground-work of good 
 sense and argument, unless there be a solidity of reasoning and ener- 
 gy of sentiment, all the graces of style will' be accumulated in vain. 
 
 The essentials of a good style, at least as far as regards the pres- 
 ent subject, may be reduced to three : perspicuitif, purity, and a mo- 
 derate portion o^ ornament. 
 
 I. Perspicuity is the first excellence of style ; indeed I do not 
 know so decisive a proof of genius. A smooth and polished diction, 
 or pompous figures, are frequently the achievements of dulness; but 
 it is the characteristic of genius alone to flash conviction and instruc- 
 tion on the minds of the audience.* Perspicuity will depend, in the 
 first place, on the choice of words; and, secondly, on the arrangement 
 of them. 
 
 As far as regards the choice of loords, obscurity results, in the first 
 place, 
 
 From obsolete or affected language, which is not generally un- 
 derMood. No person of taste would wish at present to imitate the 
 language of our liturgy in the use of the word jirevent, — " Prevent us, 
 O Lord, in all our doings ;" nor in that of the word after, — " O 
 Lord, reward us not after our iniquities." Many abuses of words 
 have been introduced from the French idiom : Lord Bolingbroke, for 
 instance, says, " by the persons I intend here," instead of I mean. — 
 Analogous to this is the use of Latinisms, as integrity to denote e7i- 
 tireness, conscience for consciousness ; " The conscience of approving 
 one's self a benefactor to mankind is the noblest recompense for being 
 so." 
 
 Again, obscurity proceeds from the use of ambiguous or indefinite 
 words. Examples of this occur in the following sentences: "As for 
 such animals as are wjoriff/, (or noxious,) we have aright to destroy 
 them." " The Christians rudely disturbed the service of paganism ; 
 and, rushing in crowds round the tribunals of the magistrates, called 
 upon them to pronounce and inflict the sentence of the law." Here 
 
 * " By perspicuity, (says Quintilian,) care is taken, not that the hearer 
 may understand, ifhe will ; but. that he must understand, whether he will or 
 
 not 
 
246 ON THE COMPOSITION AND 
 
 it is not easy to define what service is meant, whether civil or religious. 
 A bimilar ambiguity may be found in the same author. Speaking of 
 the cruelty of Valentinian, the historian adds : — " The merit of Maxi- 
 min, who had slaughtered the noblest families of Rome, was rewarded 
 with the royal approbation and the prefecture of Gaul. Two fierce 
 and enormous bears, distinguished by the appellations of Innocence 
 and Micaaurea, could alone deserve to share the favour of Maximin." 
 It is evident that we must have recourse to the context to understand 
 that these creatures were not the favourites of Maximin, but of Val- 
 entinian. A writer on criticism has the following sentence : — 
 " There appears to be a remarkable difference between one of the first 
 of ancient and of modern critics." The embarrassment of this sen- 
 tence would have been entirely avoided by inserting the words one of 
 the first a second time, which probably an apprehension of offending 
 the ear prevented. 
 
 The cases are so very numerous, in which an ill choice of words, 
 or an imprudent use of them, may darken the expression, that it 
 would be almost impossible to prescribe any definite rules upon the 
 subject. — Perfection in this respect is only to be acquired by practice. 
 Possibly the following remarks may be of some use to young writers. 
 First. Endeavour to inform yourself perfectly concerning the etymol- 
 ogy and meaning of words. Secondly. Consult the best modern au- 
 thors, and observe their different applications. The original sense 
 is not always a certain guide in the use of common words ; though, 
 if nicely attended to, it will sometimes help us to the reasons of their 
 application. Thirdly. Be not too anxious for variety of expression. 
 It is well observed by the Abbe Girard, that when a performance 
 grows dull, it is not so much because the ear is tired by the frequent 
 repetition of the same sound, as because the mind is fatigued by the 
 frequent recurrence of the same idea. Lastly. We cannot be too 
 much on our guard against the vulgar idiom. Most writers who af- 
 fect ease and familiarity in writing, are apt to slide into it. 
 
 " But ease in writing flows from art, not chance, 
 
 " As those move easiest who have learu'd to dance." 
 
 That ambiguity, as well as inaccuracy, is not uncommonly the effect 
 of introducing the vulgar phraseology into written composition, is evi- 
 dent from the very incorrect and absurd use of the active verb to lay, 
 instead of the neuter verb to lie. This solecism has arisen I presume 
 from confounding the past tense of the latter with the present of the 
 former verb. Let it be observed, however, that when a noun follows 
 
DELIVERY OF A SERMON. 247 
 
 in the objective case, the verb active (to lay) may be used ; as, to lay 
 doion an employment ; and sometimes when the verb is reflected ; as, 
 
 " Soft on the flowVy herb 1 found me laid.'''' 
 But, to say " Death lai/s upon her like an untimely frost," or to say 
 " I have a work laying by me," would be a gross and intolerable bar- 
 barism. 
 
 Perspicuity is injured by bad arrangement, in the following in- 
 stances. 
 
 1st. By separating the adjective from its proper substantive ; " they 
 chose to indulge themselves in the hour o^ natural festivity." — Better 
 " in the natural hour of festivity." 
 
 2dly. By using the same pronoun in reference to different persons 
 or tilings, in the same sentence ; " and they did all eat and were filled ; 
 and they took up of the fragments that remained twelve baskets full." 
 By the last they it is difficult to say who are meant, the multitude, or 
 only the disciples. The following sentences are faulty on account of 
 an indiscreet use of the relative. Speaking of Porto Bello ; "this 
 celebrated harbour, tchich was formerly very well defended by forts, 
 lohich Admiral Vernon destroyed in 1740, seems to afford an entrance 
 GOO toises broad ; but is so straitened with rocks that are near the 
 surface of the water, that it is reduced to a very narrow channel." 
 Better thus : " this celebrated harbour was defended, &c." " It 
 seems to afford, &-c." " This activity drew great numbers of enter- 
 prising men over to Virginia, who came either in search o^ fortune, 
 or of liberty, ivhich is the only compensation for the want of ?<;" here 
 the two antecedents are so confounded, that it requires a pause to dis- 
 tinguish them, and the construction is very ungraceful as well as ob- 
 j scure. One mode of avoiding ambiguity in this case will be, when 
 two antecedents occur, putting one of them, if possible, in the plural, 
 and the other in the singular number. 
 
 3dly. Obscurity is produced by separating the adverb and the 
 adjective, or the adverb and the verb. Ex. " A power is requisite of 
 fixing the intellectual eye upon successive objects so steadily, as that 
 the more may never prevent us from doing justice to the less impor- 
 tant." " His subject is precisely of that kind, which a daring imag- 
 ination could alone have adopted :" here it is not accurately defined 
 whether a daring imagination only could have adopted, &c. or wheth- 
 er it could have adopted that subject only, and no other. '' He con- 
 jured the senate, that the purity of his reign might not be stained by 
 the blood even of a guilty senator ;" the arrangement would be more 
 perfect, " by the blood of even a guilty senator." " He atoned for 
 
348 ON THE COMPOSITION AND 
 
 the murder of an innocent son, by the execution, perhaps, of a guilty 
 wife ;" the doubt in this sentence may apply to the reality of the ex- 
 ecution. " Their intimacy had commenced in the happier period, 
 perhaps, of their youth and obscurity." 
 
 4thly. The following is an example of ambiguity arising from the 
 wrong position of a conjunction. The historian, speaking of an im- 
 politic edict of Julian, thus expresses himself; " He enacted that, in 
 a time of scarcity, it (corn) should be sold at a price, which had sel- 
 dom been known in the most plentiful years." A common reader 
 would infer from the above, that it was a standing order, that corn 
 should in every time of scarcity be sold cheaper than in a time of 
 plenty, which does not appear from the context to be the intention of 
 the author Speaking of parents misjudging of the conduct of school- 
 masters, a modern author on education adds ; " It has broke* the 
 peace of many an ingenuous man, who had engaged in the care of 
 youth, and paved the way to the ruin of hopeful boys. It is not per- 
 fectly clear whether the circumstance or the master " paved the way, 
 &c." It is impossible to decipher the following sentence. Respect- 
 ing the Pennsylvania marble, of which chimney-pieces, tables, &.c. 
 are made, the historian adds : " These valuable materials could not 
 have been found in common in the houses, unless they had been lav- 
 ished in the churches." 
 
 Sthly. Perspicuity is injured very frequently by the fear of con- 
 cluding a sentence with a trifling word ; but surely, however ungrace- 
 ful, a confused style is a much greater blemish. " The court of chan- 
 cery," says a respectable author, " frequently mitigates, and breaks 
 " the teeth of the common law." From this sentence it might be in- 
 ferred, that it mitigated the teeth. Better, tlierefore ; '' frequently mit- 
 igates the common law, and breaks the teeth of it," or " its teeth." 
 
 6thly. It is an old observation, that the desire of brevity generally 
 induces obscurity. This is exemplified in many forms of expression, 
 to which habit serves to reconcile us, but which are in themselves 
 really ambiguous. Thus we speak of " the reformation of Luther ;" 
 which, if the circumstance were not well understood, might mean the 
 reformation of the man, instead of the reformation of the church. 
 
 7thly. An error opposite to this is long sentences and parenthe- 
 ses. Long periods, however, seldom create obscurity, when the na- 
 tural order of thought is preserved ; especially if each division, clause, 
 or member of the sentence, be complete in itself It is in general 
 
 ♦ Broke instead of broken, is bad grammar. 
 
DELIVERY OF A SERMON. 249 
 
 the insertion of foreign matter, and parenthetical sentences, that con- 
 fuse a style. 
 
 From these few observations concerning perspicuity, it will be 
 sufficiently obvious, that the obscurity of some preachers does not re- 
 sult from the profundity and sublimity of their matter, (as they would 
 wish us to believe,) nor yet altogether from a confusion of ideas, but 
 frequently from a turbid and perplexed style. In general, however, 
 we may safely lay it down as an incontrovertible maxim, that the ser- 
 mon, which is not clear and intelligible, is the worst of sermons : 
 since, however trite the matter, however vulgar the language, if it be 
 understood, something may still be gleaned from it. 
 
 II. The second essential of a good style, which I pointed out, was 
 purity, or elegance. The style of sermons, I am ready to grant, 
 ought to be suited in general to the audience. But there is a certain 
 style, which is adapted to people of almost all descriptions; that, I 
 mean, which equally avoids technical and affected expressions, and 
 those which are mean and vulgar. In pursuing this subject, that I 
 may not fatigue the reader with new distinctions, I shall follow the 
 method which I adopted in the former case, and shall first consider 
 purity of style as relating to the choice of words ; and, next, as to the 
 arrangement of them. 
 
 The offences against punVy of style, as far as respects the choice 
 of words, may be reduced to the following heads. 1. Obsolete or un- 
 common expressions.* 2. Vulgarisms. 3. Jargon, or cant. 
 
 1. In an age of novelty we have very little to apprehend from ob- 
 solete expressions. Scarcely any person, who is at all conversant 
 with polite company, would use such expressions as behoof, behest, 
 peradventure, sundry, anon, &c. It is not a very easy matter to de- 
 termine the era of pure English ; but I think we should not look fur- 
 ther back than the revolution: Hooker, Bacon, Milton, Hobbes, and 
 even Temple, are scarcely to be considered as authorities in this re- 
 spect. 
 
 Contrary to this, is the more fashionable error of using affected 
 language, and particularly Gallicisms. This nation has been little 
 indebted to the literature of France ; and we have no occasion to 
 change the bullion of our language for the tinsel of theirs. Dr. Camp- 
 bell has, with great accuracy, collected a variety of these new import- 
 
 * In words, as fashions, the same rule will hold ; 
 Alike fantastic, if too new or old. 
 Be not the first by whom the new are try'd, 
 Nor yet the last to lay the old aside. 
 
 Ess. on Grit. 
 
 32 
 
250 ON THE COMPOSITION AND 
 
 ed phrases, which he very properly calls, " stray words, or exiles," 
 that have no affinity to our language, and indeed are no better than 
 insects of the day. It is of the utmost importance to literature to 
 adopt some standard of language ; there is no setting bounds to the. 
 liberty of coining words, if it be at all admitted; and, in that case, 
 the invaluable productions of our ancestors will soon become totally 
 unintelligible. 
 
 2. But the more dangerous vice, because it is the more common, 
 and especially among the popular preachers of the day, is vulgarity. 
 Some instances of this, however, are to be found in very approved au- 
 thors, and seem to demonstrate how necessary it is to be on our guard 
 against it. Lord Kaims speaks of the comedies of Aristophanes wal- 
 lowing in looseness and detraction, (which is moreover a false meta- 
 phor ;) of " the pushing genius of a nation ; of a nation being devoid 
 of boweh," &LC. The following phrase is surely intolerably low for 
 serious composition : " To imagine that the gratifying of any sense, 
 or the indulging of any delicacy in meat, drink, or apparel, is in itself 
 a vice, can never enter into a head that is not disordered, &c." Dr. 
 Beattie is not free from such expressions as •' a longtvinded rhetori- 
 cian," " screaming and squalling," &i,c. and Dr. Blair speaks of a cir- 
 cumstance popping out upon us ; of Milton having chalked out a new 
 road in poetry ; of Achilles pitching upon Briseis, &-c. — Perhaps noth- 
 ing but good books and good company can purify the style from coarse 
 and vulgar expressions ; sometimes, indeed, the aptness of these words 
 renders it difficult to reject them. When, however, we meet with a 
 low word, we ought diligently to look for one synonymous to it. It 
 would probably be a very improving exercise to make a collection as 
 they occur, of choice and elegant expressions, which may be employ- 
 ed instead of the common and colloquial. Thus, for heaping up, we 
 may use accumulating : for shunned, avoided ; for to brag, to 
 BOAST ; for their betters, their superiors ; for I got rid of, I avoided. 
 A polite writer, instead of saying he is flushed on, will say impelled ; 
 instead of ^o/on/?«r A', or ^0 OH, proceed; instead of you take me, 
 you UNDERSTAND ; instead of I had as lief, I should like as well ; 
 instead of a moot point, a disputed point ; instead of pro 4' con, on 
 BOTH sides ; instead of by the bye, by the way, (though I do not 
 much like either;) instead of shut our ears, close our ears; instead 
 of fell to work, began. Some words it will be better to omit; as, in- 
 stead of saying, " he has a considerable deal of merit," say, " he has 
 considerable merit." 
 
 When an idiom can be avoided, and a phrase strictly grammatical 
 
DELIVERY OF A SERMON. 251 
 
 introduced, the latter will always be most graceful ; for instance, it is 
 more elegant to say, " I would rather," than " I had rather." This 
 idiom probably took its rise from the abbreviation I'd, which in con- 
 versation stands equally for I woidd, or I had. 
 
 When a substitute cannot be found for a mean word, it is better 
 to reform the sentence altogether, and to express it by a periphrasis ; 
 one such " fly will mar the ointment" of the most harmonious periods. 
 3. Nothing, however, can be more opposite to purity or elegance of 
 style, than the unmeaningjar^o/j, which low and illiterate preachers in- 
 troduce, sometimes in order to assume an air of erudition.* Such phra- 
 ses as creaturely comforts; man-God; everlasting ubiquity ; celestial 
 panoply ; Triune God; &,c. &.C. are barbarisms not to be endured. 
 Indeed, were I to detail the instances of this depraved phraseology, 
 I should scarcely be less disgusting than those who employ it. Similar 
 to these are the endearing diminutives, the compound epithets, such 
 as life-giving, soul-saving, &lc. and the fulsome repetition of the most 
 sacred names, introduced by some preachers. Unaffected is an epi- 
 thet, appropriated in a manner to real devotion, which is displayed in 
 actions, and in sentiments, and not in words ; indeed I do not know, 
 whether the two frequent and familiar introduction of the most solemn 
 expressions, even in the pulpit, may not serve to lessen, rather than 
 to increase our respect for the great object of Christian worship. 
 
 Purity of style, as far as respects arrangement, is equally violated 
 by affected stateliness, and by negligence and incorrectness. Of the 
 former kind are the following instances. 
 
 1. Placing the nominative case after the verb. Ex. "Wonderful 
 are the effects of this passion in every view." "Not a little elegant 
 is this manner of writing." 
 
 2. The objective case in the beginning of the sentence. " Vari- 
 eties of national character we observe imprinted on the physiognomy 
 of nations." And not unlike this is Mr. Gordon's very depraved con- 
 struction in his translation of Tacitus; "At this time war there was 
 none." 
 
 3. The objective case before the imperative mood. " How many 
 nations have certainly fallen from that importance, which they had 
 formerly borne among the societies of mankind, let the annals of the 
 world declare." 
 
 * There is a sort of divines, who, if they do but happen of an unlucky hard 
 •word all the week, think themselves not careful of their flock, if they lay it 
 not up till Sunday, and bestow it among them in their next sermon. 
 
 Eachard's Conlempl of (he Clergy, p. 46. 
 
252 
 
 ON THE COMPOSITION AND 
 
 I know nothing that more enfeebles a style, than beginning sen- 
 tences with connective particles, such as and, though, hut, however, 
 therefore, &c. It setfms to put the reader out of breath, and partakes 
 in some measure of the ungracefulness and confusion of long senten- 
 ces. It also destroys that compactness, which gives energy to style. 
 These circumstances have made it common to introduce the connec- 
 tive as the second or third word of the sentence : and the same rea- 
 sons are almost equally forcible against the use of relatives in the be- 
 ginning of sentences. 
 
 It has also been generally esteemed ungraceful to conclude a sen- 
 tence with a preposition or a trifling word. The auxiliary verbs are 
 generally very bad conclusions. Ex. " If this affects him, what must 
 the first motion of his zeal be 1" 
 
 Lastly. There is often inelegance in placing the adverb before 
 the auxiliary verb, as in the following instance : '' the question stated 
 in the preceding chapter never has been fully considered." It would, 
 I think, be better, " has never been fully, &.c." 
 
 It would be impossible on this occasion to descend to a very mi- 
 nute detail. A good ear, and the perusal of good authors must unite 
 to form a good taste in this particular. Pedantry, however, more fre- 
 quently misleads us than any other cause. The style of female wri- 
 ters flows easier, and is commonly more harmonious, than that of pro- 
 fessed scholars. One general rule may indeed be admitted : in nar- 
 rative or plain didactic compositions, in those which are intended mere- 
 ly to convey information, the natural order of the words is to be pre- 
 ferred ; but, when passion or sublimity is the object, this order may 
 be departed from, and a sentence must never conclude with a weak 
 member or a trifling word. As perspicuity demands that enough 
 shall be displayed in the first part of the sentence to make the aim of 
 it manifest ; so elegance and vivacity demand a degree of energy at 
 the termination of it, in order to leave an impression on the mind. 
 Sometimes, however, in very animated expression, it has a good effect 
 to place the en)phatic word the first in order, as : "Blessed is he that 
 Cometh in the name of the Lord." " Silver and gold have I none, but 
 such as I have give I thee." In this last sentence, the eager expec- 
 tation, and the imploring look of the beggar naturally lead to a vivid 
 conception of what was in his thoughts ; and this conception is an- 
 swered by the form, in which the declaration of the apostle is couch- 
 ed. 
 
 III. As a sermon is an oratorical composition, as it is intended 
 for a popular assembly, and ought to interest the attention at least 
 
 I 
 i 
 
DELIVERY OF A SERMON. 25S 
 
 of the auditors, perspicuity and purity of style are scarcely sufficient 
 commendations. It should be calculated not only to instruct, but to 
 persuade ; not only to inform the judgement ; but to conciliate the 
 passions. Some degree of Khetorical e7nbcUishment. therefore, be- 
 comes absolutely necessary ; and it is one of Jfae most difficult points 
 to determine the nature, as well as the degree of this embellishment. 
 
 It is obvious that the ornaments of oratory are materially different 
 from those of poetry. The aim of (he former is to inform and per- 
 suade ; of the latter to amuse. The one addresses the judgement and 
 the passions ; the other, the fancy. The one requires the utmost per- 
 spicuity ; in the other, some degree of obscurity is frequently a beau- 
 ty ; a different choice and selection of the imagery and figures, which 
 are employed, becomes therefore requisite in these different forms of 
 com[)osition. 
 
 The elegance of poetry frequently depends upon the happy appli- 
 cation of imagery assumed from natural objects; the imagery proper 
 for oratory is the imagery of sentiment. In the one, the woods, the 
 plains, the fountains, and the hills, the expanded ocean, the serenity 
 of the heavens, are the most striking objects; in the other, the hu- 
 man passions and pursuits, the fate of empires, the revolutions of for- 
 tune, and the uncertainty and variation in human affairs. 
 
 The comparison, which is frequently one of the most engaging 
 figures in poetry, and affords the fullest scope for luxuriant descrip- 
 tion, is in general too cold and formal for oratory. The beauty of 
 metaphors will frequently be lost in an attention to the subject, or in 
 the warmth of the enunciation ; and allusions and metonymies will 
 rather obscure than enlighten the subject. Personification is still more 
 allied to obscurity ; and allegorij is least adapted of all to this species 
 of composition. Instead of this play of the imagination, the orator - 
 must employ a force and energy of expression, a warmth of sentiment, 
 and the stronger figures of iteration, erotesis, and climax* In the 
 
 * The following^ is a fine instance of what I call the ite.ralion, or repetition. 
 " I have slain, 1 have shiin, not a Sp. Maelius, Avho was suspected of aiming 
 at the regal power ; not a Tiberius Gracchus, who seditiously deposed his col- 
 league from the magistracy ; but I have slain the man, whose adulteries our 
 noblest matrons discovered in the sacred recesses of the gods ; the man, by 
 whose punishment the senate so frequently determined to expiate the viola- 
 tion of the most solemn rites ; the man, who by the hands of his slaves expel- 
 led a citizen, who was esteemed by the senate, by the people, by every nation 
 on earth, the preserver of the city ; the man, who gave and took away king- 
 doois, and distributed the world at his pleasure ; the man, who defiled the fo- 
 rum ^'ith blood; the man, who fired the temple of the nymphs; in a 
 word, the man, who governed himself by no principle, who acknowledged no 
 law, who submitted to no limitation.'" Cic. pro Milone. The writings of St. 
 
254 
 
 ON THE COMPOSITION AND 
 
 use of these, however, he must be extremely cautious : for they are 
 dangerous in the hands of the unskilful, and require the nicest taste 
 in the application of ihem. 
 
 After all, it is a question, whether the modern compositions of the 
 pulpit are not rather jj^e blamed for too much than for too little affec- 
 tation of ornament.* In this case, perhaps, negative instruction may 
 be the most useful ; and to show what a style ought not to be, may 
 answer a better purpose, than an imperfect endeavour to describe all 
 the excellencies and graces, which a lively imagination and a fine 
 taste may invent. 
 
 In the first place, the popular harangues of the day have more of 
 poetryt than of oratory in them, if false metaphor, inconsistent allego- 
 ry, and in all respects " proso run mad," can have any claim to that 
 appellation. Not satisfied with adopting whimsical allusions, they pur- 
 sue them to an extreiue of absurdity. 
 
 " And ductile dulness new meanders makes, 
 
 " "Vnd one poor word a thousand senses takes.":}: 
 
 It can be no gratification to a rational mind to give pain, otherwise I 
 could furnish specimens of this kind abundantly ridiculous.|| Fig- 
 
 Pai.il aboii'id in these bold fig-ures, particularly the erotesis, of which there are 
 some uncoin nonly animated exaaiples ; — '•' VVhat ! have ye not houses to eat 
 and to drink in ? or despise ye the church of God, and shame them that have 
 ' not? V\ hat shall I say to you ? Shall 1 praise you in this ? I praise you not." 
 1 Cor. xi. 2<J. The following^ is an example of the three fig'ures uniti d ; " Are 
 they Hebrews? so am I. Are tht-y Israelites ? so am I. Are they t'le seed of 
 Abraham ? so am I. Are they ministers of Christ.' (I speak as a fool,) I am 
 more," &:c. 2 Cor. xi. 22, 23. 
 
 * " The ornaments of language generally cost the writer much trauhle, and 
 produce small advantage to the hearer. Let the character oj' yours rmons be 
 truth and information, and a decent particularity,'''' Paley's Ordin. Sermon, 
 
 t " Another thing, that brings great disrespect and mischief upon the cler- 
 gy, is their packing their sermons so full of similitudes ; which all the world 
 know, carry with them but very small force of argument, unless there be an 
 exact agreement with that which is compared ; of which there is very seldom 
 any sufficient care taken." Eachard's Contempt, &;c. p. 58. 
 
 I " This is almost the perpetual vice of mean and low preachers ; for, when 
 they catch a figurative word, or a metaphor, as when Gou's word is called a 
 
 Jire, or a sword, or the church a house, &c. they never fail to make a long de- 
 tail of conformities between the figures and the subjects themselves, and fre- 
 quently say ridiculous things." Kobi.vson's Claude, c. ii. 
 
 II It would be no very difficult matter to parallel the following specimens, 
 which Dr. Eachard has quoted from the popular orators of his day. 
 
 " 'Tis reported of a tree growing upon the bank of the Euphrates, that it 
 brings forth an apple, to the eye very fair and tempting, but inwardly it is fil- 
 led with nothing but useless and deceitful dust. — Dust we are, and to dust we 
 must all go." Contempt of the Clergy, p. 62. 
 
 " I cannot omit that of the famous divine, who, advising the people in days 
 of danger to run unto the Lord, tells them, that they cannot go to ttie Lord, 
 
 < 
 
DELIVERY OF A SERMON. 255 
 
 ures, which have no ingenuity to recommend them, but are trite and 
 common, ought carefully to be avoided. 
 
 Secondly. One of the most glaring vices of bad orators is the ex- 
 clamation : " Oh 1* my beloved Christians !" " Ah ! my dear hear- 
 ers!" " How delightful! how enlivening ! how> wonderful ! how stu- 
 pendous !" Such unmeaning phrases as these fill up all the blanks of 
 their discourses, and stand in tlie place of sense and sentiment ; to 
 the critical eye, however, they never fail to discover " the nakedness 
 of the land," and to exhibit the preacher labouring at a strain of pa- 
 thos, which he is not able to effect. There is no figure, which is so 
 nearly allied to the frigid as this. It was therefore never admitted by 
 the Greeks, and very rarely by the Roman orators. It never appears 
 in the discourses of Barrow, of Sherlock, and of Atterbury. Wheth- 
 er our popular preachers have improved upon these models or not, 
 the reader will be at no loss to determine. 
 
 Thirdly. It is a poor expedient, and frequently borders on the 
 ridiculous, to introduce the interlocutors in a sermon, and make 
 speeches for the different characters. This artifice is generally adopt- 
 ed in order to display the theatrical gesture, and versatile talents of 
 the preacher. It is impossible to see a good religious face-maker (as 
 they are termed by the sagacious Dr. Eachard) perform one of these 
 pulpit farces, without thinking of the strolling player in Scarron, who 
 acted a whole play himself, only varying his position, attitude and 
 voice, according as he represented the King, the Queen, or the Am- 
 bassador. These minor orations are commonly very dull paraphrases 
 of some animated passage of Holy Writ, and are sometimes no less 
 inconsistent with decorum, than with the rules of chaste composi- 
 tion. 
 
 much less run without feet ; there are therefore two feet to run to the Lord, 
 failh, and prayer. 'Tis plain that faith is a foot ; for, by fnith ue stand. 2 Cor. 
 i. 24. The second is pryaer, a spiritual le^ to bear us thither ; now, that 
 prayer is a spiritual legf, appears from several places of Scripture, as from Jo- 
 KAH, c. ii. V. 7. and -my prayer came vnio thy holy ttrtijAe., &lc. lb. p. 70. 
 
 Upon the text, Matt. iv. 25. and there JoUcwed him great multitudes of 
 people from Gai.ilke. " I discover,'" (says the preacher,) when Jesus pre- 
 vails with us, we shall soon leave our Galii-ees. I discover also (says he) a 
 great miracle, viz. that the way after Jesus being strait^ that such a multi- 
 tude should follow him." Jb. p. 84. 
 
 * There is not a word in the whole compass of the English language to 
 which the popular preacher is under so mary obligations as this small inter- 
 jection. It intrudes itself upon all occasions, and if uttered with a proper vo- 
 ciferation, and a smart thump upon the breast, seldom fails to be followed 
 by a reasonable number of groans and sighs from a certain part of the congre- 
 gation. To every person, however, of taste and reflection, it only indicates a 
 UHsh to be pathetic without the poiver of being so. 1 his is not the oratory of 
 Mr. Fox, Mr. Burke, or Mr. Sheridan. 
 
256 ON THE COMPOSITION AND 
 
 A fourth device of these flimsy orators, when in a strait for matter 
 or sentiment, (which is often the case,) is to force in a huge scripture 
 quotation ; no matter bow foreign to the general subject of the dis- 
 course ; it has an air of piety, and therefore generally imposes on the 
 well-meaning, but undiscerning, part of the audience. 
 
 Young orators are generally fojid of the sublime to a degree of 
 enthusiasm, and are too apt to affect it when least qualified. They 
 are therefore very liable to deviate into bombast. The marking char- 
 acters of the bombastic, or false sublime, are : 1st. Words without a 
 distinct appropriate meaning, wliich the author himself probably 
 could not define, if he were called upon to do it. 2dly. Descriptions, 
 which cannot be reduced to canvass, which exhibit no distinct and 
 uniform picture. 3dly. Similes and figures disproportioned to the 
 subject. 4thly. An abundance of redundant, and unmeaning epi- 
 thets. 
 
 An error apparently opposite to this, but frequently united with 
 it, is the feeble style. The characters of this are : 1st. Loose and dis- 
 jointed sentences, without point or conclusion. 2dly. Common place 
 imagery and expressions, odly. Colloquial expressions : as, " Well, 
 but says some objector," &c. 
 
 One of the most common and the most dangerous errors, howev- 
 er, is the mock pathos. Many (I doubt not well-intentioned) persons 
 conceive that they are to go to church for nothing but to weep ; and 
 the pitiful methods employed by some preachers to excite their tears 
 cannot fail to have a direct contrary effect with every rational per- 
 son.* I am sensible that much will, in this case, depend upon the 
 acting of a sermon, (as Dr. Warburton calls it.) I could mention a 
 popular preacher, who regularly weeps at a certain period of his dis- 
 course, whether the subject be pathetic or not. The device general- 
 ly succeeds with that part of the audience (and that is a pretty con- 
 siderable portion) who pay no attention to the matter, and regard 
 only the gesticulation of the preacher. This religious buffoonery, 
 however, must necessarily disgust every judicious hearer ; and the 
 censure of one person of sense is, in my opinion, but weakly counter- 
 balanced by the overflowing scale of vulgar popularity. 
 
 V. OF MANNER, OR DELIVERY. 
 
 In treating o^ manner, I shall endeavour to contract this disserta- 
 tion within still narrower limits than I have done on the preceding 
 
 i 
 
 * " A lady asked a certain great person comings out of church, whether it 
 were not a very moving disconise? — Fe.5, said he, / was e.vlremcii/ sorry., for 
 tht vian is my friend.'''' Swiffs Letter to a i'ow^g Clergyman. 
 
DELIVERY OF A SERMON. 257 
 
 topics : and for this plain reason, that I conceive it to be the least 
 necessary. 
 
 More attention has lately been lavished upon this art, than upon 
 the more substantial objects of criticism ; and, after all, the careful 
 observation of good speakers will do more than all the abstract study 
 in the world. 
 
 Speakin:^ is a practical art, and we might as well pretend to teach 
 a young persan to dance, as to speak, by books only. 
 
 The principal points to be observed on this subject, are modula- 
 tion, emphasis, and action. 
 
 First, with respect to modulation. It is evident, that the voice 
 naturally assumes a different tone on different occasions. In com- 
 mon conversation, and in narrative, the voice flows in an even tenor, 
 often approaching to monotony. In teaching or explaining, it is 
 sl;)wer, more distinct, something more energetic, and rather less in- 
 clining to monotony. In extremes of passion, it is unequal, tremu- 
 lous, and frequently interrupted. The great excellence of art is to 
 reduce those observations, with which we are furnished by fiature, to 
 a regular system ; and to produce on all occasions, what nature will 
 do in its most perfect state. 
 
 The modulation suitable to the pulpit will be sufficiently apparent 
 from these considerations. That violence of passion, which it is the 
 excellence of a player to imitate, cannot possibly have any place 
 there. The preacher's business is to argue, to convince, to persuade, 
 not to storm or rage at his congregation. The raving and furious 
 manner of some preachers may indeed, by mere dint of lungs, keep 
 a congregation from dozing, but can neither inform nor conciliate any 
 person of true taste or real piety. 
 
 From the nature of his office, from the nature of his composition, 
 the preacher should always, in his enunciation, study " to beget a tem- 
 perance that may give it a smoothness." Nothing can compensate 
 for the loss of dignity ; and the strong, energetic, yet temperate and 
 even manner, is alone consistent with true dignity. 
 
 Above all things, the young preacher ought most carefully to 
 avoid an unnatural or affected tone. At a period, when, from the 
 frequency of theatrical exhibitions, the taste of the public, with re- 
 spect to speaking, is much improved, such a defect will scarcely es- 
 cape the censure of even the ignorant and vulgar. In fact. I nev- 
 er knew of but one instance to the contrary. I remember, some 
 years ago, in a considerable town in the North of England, a person 
 offered himself as a candidate for a living, who performed the service 
 33 
 
258 ON THE COMPOSITION AND 
 
 in a tone of voice, which could only be compared to very bad chant- 
 ing ; it savoured indeed more of the synagogue than of the cathedral ; 
 and the composition of his sermon was as unintelligible as his manner 
 was extraordinary. The judicious electors, because the exhibition 
 was uncommon, concluded that it must be something remarkably fine. 
 They afterwards accidentally discovered their mistake, but not till it 
 was too late to rectify it. 
 
 Secondly. It is obvious, that every person, in discoursing earnest- 
 ly upon any subject, usually marks, by a certain force or inflexion of 
 voice, the significant and energetic words and expressions; and, both 
 the number of those expressions, and the force with which they are 
 enunciated, increase in proportion to the passion or vehemence of 
 the speaker. 
 
 Emphasis is either absolute or relative. Absolute emphasis de- 
 pends upon the subject, and consists in laying a stress upon such 
 words, as we would wish to be particularly marked, and remember- 
 ed ; such as are directly connected with the sense of the whole ; and 
 on which it seems, in some degree, to depend. 
 
 Relative emphasis has a respect to something immediately going 
 before or coming after, on which the sense of the sentence depends. 
 The whole point and force of the following sentence vvould be lost by 
 a wrong emphasis : " Philosophy alone can boast, (and perhaps it is 
 only the boast of philosophy,) that her gentle hand is able to eradicate 
 from the human mind the latent and deadly principle of fanaticism." 
 "Another servant, being his kinsman, whose ear Peter cut off:" 
 Here, unless a proper emphasis be laid, there will be some room for 
 supposing, that the servant was the kinsman of Peter, and that he 
 was actually the person, whose ear had been cut off. In the follow- 
 ing lines, much obscurity may be produced by an improper empha- 
 sis : 
 
 "• \{ clouds or earthquakes break not heaven's design, 
 " Why then a Borgia or a Calaline /"' 
 
 Unless the reader remembers, that the word should is understood, 
 and reads the verses accordingly, the auditors might suppose the lat- 
 ter line to relate merely to the existence of a Borgia, &c.* 
 
 Sometimes half a sentence is emphatic with respect to the rest. 
 
 * If the great convulsions of nati-re, says Mr. Pope, in this couplet, do not 
 interrupt the order of al:nig;hty providence, why should it be interrupted by the 
 convulsion? of the moral world ? why should a Borg;ia or a Cataliue not make 
 a part of the plan and order of divine g^overnment, as much as those natural 
 piienomena, the causes of which are now well understood, and which are 
 known to be perfectly consistent with the general laws of nature ? 
 
DELIVERY OP A SERMON. , 259 
 
 Ex. " The odia in longumjncens, I thought had belonged only to 
 the worst character of antiquity.'" Unless each of these latter 
 words be pronounced with equal force, the sense of the author will be 
 destroyed, as will be evident by placing the emphasis on either worst 
 or antiquity, and comparing it with the context. 
 
 The great use of emphasis is to render a discourse plain and in- 
 telligible to the auditors ; and, consequently, that emphasis is most 
 judicious, which is most discriminative. For this reason, I disagree 
 with both Mr. Garrick and Dr. Johnson in their mode of accenting 
 the latter commandments of the Decalogue. " Thou shall not steal," 
 for instance. Here Mr. Garrick placed the emphasis upon the auxil- 
 iary verb, shalt, which was evidently wrong, as Dr. Johnson objected 
 that the commandment was negative ; and he accordingly placed the 
 emphasis upon not. It is plain, however, that this emphasis neither 
 serves to explain the nature of the commandment, nor to point the at- 
 tention to its principal object. The congregation are sufficiently 
 aware, that the Decalogue consists of authoritative precepts, and 
 therefore there cannot be the least necessity for dwelling upon the 
 verb shalt ; most of the commandments are of a negative kind, and 
 of course there can be no occasion to make not the principal word in 
 the sentence ; and that, too, with a manifest risk that the principal 
 object of the commandment should not be heard, or at least not atten- 
 ded to. Besides this, we are so accustomed to what I call relative 
 emj)hasis, that by accenting either of those words, the ear is natural- 
 ly led to expect something correspondent to them : thus, by saying 
 " Thou shalt not steal," the auditor is induced to expect the antithet- 
 ical but, with some correspondent appendage. The truth is, both 
 "these words should be pronounced with a full tone of voice ; but the 
 real force of the emphasis ought to rest upon the word steal, or what- 
 ever word particularly distinguishes the commandment from the rest. 
 
 Thirdly. On the subject of action, I find much to reprehend in 
 most preachers, and I might add, in most prayers also. The most ge- 
 neral vice is unmeaning action. Mr. Garrick used less action than 
 any performer I ever saw ; but his action had always some meaning, 
 it always spoke ; and, by making use of less than other actors, it per- 
 haps had the greater force. 
 
 In this case, some respect must be had to the character of the na- 
 tion, which is gravity ; some respect must be had to that which the 
 speaker assumes ; and a preacher of the gospel is certainly the gra- 
 vest of characters. Much action is expressive of levity, and therefore 
 altogether inconsistent with both these circumstances. Besides, ac- 
 
260 ON THE COMPOSITION AND 
 
 tion is in general expressive of great passion, and therefore cannot be 
 required, or even expected in a public speaker, whose business is on- 
 ly to teach or to explain. 
 
 Some kinds of action are in themselves ungraceful. I have sees 
 one preacher, whose hands were constantly employed, as if he were 
 engaged in the occupation of a grave-digger ; and another who seem- 
 ed perpetually hammering nails into the pulpit. I know no attitude 
 so completely disgusting as what I call the spread-eagle attitude, with 
 both wings elevated as if in the action of flying ; and I have heard of 
 a certain preacher, who was ludicrously compared to a tea-pot, from 
 the affected position in which he commonly addressed the multitude. 
 
 The meanest species of buffoonery is that of acting your words ; 
 and yet I have known this practice confer some degree of popularity. 
 To understand perfectly the absurdity of it, it is only necessary to ob- 
 serve it in excess. What should we think of the person, for instance, 
 who, in reading the following lines, should think proper to represent 
 the actions which they describe 1 
 
 " Did some more sober critic come abroad, 
 
 " If wrong;, I smiled ; if ri^ht, I kiss'^d the rod." 
 
 Or if, in reading the introductory sentence of the Common Prayer, 
 " Rend your hearts, and not your garments,^' a clergyman were to 
 mimic these actions, should we not think he meant to ridicule either 
 the liturgy or the congregation ? Depend upon it, it is not less es- 
 sentially absurd, and only differs in degree, when the preacher, every 
 time the heart is mentioned, claps his hand to his breast; or, if he 
 reads " the heavens declare the glory of God," thinks it is necessary 
 to raise his arm, as if pointing to a sign-post. 
 
 Every thing like affectation ought to be cautiously avoided.* If 
 a preacher can unite good sense and piety with a style tolerably 
 smooth and harmonious ; if his voice be not harsh or disgusting ; and 
 if his delivery be easy and unembarrassed, he will find no need of 
 flourishes to render himself agreeable. Few can excel in the higher 
 requisites of oratory ; few can be fine speakers ; but all may be cor- 
 rect and agreeable speakers, if they will be not too ambitious of being 
 fine speakers. If an orator once lose sight of nature, no exertion of 
 art can compensate for the deviation. 
 
 It has been frequently debated, whether a sermon may be deliver- 
 ed to most advantage, perfectly extempore, from memory, or from 
 
 * " Off come the gloves : and, the hands being well chafed, he shrinks up 
 his shoulders, and stretches forth himself as if he were goino; to cleave a bul- 
 lock''s head, or rive the body of an oak." Eachard's Contempt of the Clergy. 
 
DELIVERY OF A SERMON. 261 
 
 written notes. I have tried all these methods; and, from repeated 
 experience, I do not hesitate to give the preference to the last. In 
 speaking extempore, the mind is too intent upon the matter and the 
 language, to attend to the manner ; and, though the emphasis will in 
 general be right, this is more than counterbalanced by the defects in 
 modulation, and by the want of that harmonious and full conclusion 
 of the periods, which may be effected, when we are previously ac- 
 quainted with the extent of the sentence. In delivering a composi- 
 tion by rote, the memory is so much upon the stretch, that a degree 
 of embarrassment necessarily ensues. The success of the actors, I 
 am aware, will form a strong objection to this observation ; but, let it 
 be remembered, the speeches, which they have to commit to memo- 
 ry, are so short, that they will not bear any comparison with the deli- 
 very of a long and complex piece of composition ; not to mention the 
 aids, which they receive from what is called the cue, or the responses 
 of the other characters, and from the constant attention of the promp- 
 ter. 
 
 It was my intention to have concluded with a critical examination 
 of the most approved specimens extant in this species of composition ; 
 but I find I have already exceeded my limits, and, I fear, have ex- 
 hausted the patience of the reader. Indeed I have been compelled, 
 for the sake of brevity, to omit several remarks, which might have 
 been useful to some, and acceptable to many persons ; and have con- 
 fined myself to what I esteemed absolutely necessary. 
 
A LETTER 
 
 ON 
 
 THE ART OF PREACHING. 
 
 TRANSLATED FROM M. REYBAZ, 
 
 Being about to take upon yourself the office of a Preacher of the 
 Gospel, you solicit my advice, which I consider as a })roof, that you 
 feel the difficulties attendant upon what you are going to perform. 
 How many young Preachers do we see, who have received no previ- 
 ous instructions — and who have not, it may be presumed, considered 
 instruction necessary ; presenting themselves with confidence before 
 a public assembly ! The modesty, which characterises you, is an omen 
 of your success, and you deserve a more able guide, than my knowl- 
 edge and abilities allow me to be. 
 
 As you have resolved to adopt the ecclesiastical vocation, you 
 have, doubtless, made a previous investigation of your resources, and 
 compared your several faculties, not with those of persons, whose 
 lives have been devoted to their profession, but with those which the 
 discharge of the duty requires. You have also, I trust, compared the 
 importance of the work, with the powers of your mind; remember- 
 ing, that you should not undertake any engagement without havino" 
 first ascertained your capability to fulfil it. 
 
 Few vocations require such an union of talents, as that of a min- 
 ister of the gospel. It calls forth every endowment of the mind, all 
 the faculties of the soul, and the most attractive gracefulness of the 
 body. Of these several powers, some are more essential than others ; 
 some are so indispensably necessary, that a young man is unpardona- 
 ble, if he engage in this work of the Lord, without them. 
 
 If our studies have been well directed ; if we have profited by ap- 
 plication ; and if we are ambitious to distinguish ourselves in our 
 profession ; it is quite sufficient t.» have been born with common abil- 
 ities, to possess the qualities of mind requisite for a preacher. Acer- 
 tain flow of ideas, and a perfect knowledge of the holy scriptures, is 
 the effect of mature study. One view of a subject will discover what 
 it principally contains, to form the basis of a discourse ; and a knowl- 
 edge of logic will teach you to make a happy decision, and just ar- 
 
264 ON THE ART OF PREACHING. 
 
 rangement. There is not a man, devoted, in any degree, to his call- 
 ing, who cannot, with care and labour, compose a sermon, which, if 
 not eloquent, will, at least, be useful and edifying. 
 
 A knowledge of the human heart is just as necessary to a preach- 
 er, as that of the holy scriptures. The human heart is a difficult 
 book, and if we do not read, carefully, every page, we ought, at least, 
 to study the principal chapters : it will prevent us from erring, by de- 
 scribing an imasfinnry, in the place of a real being, and will supply 
 us with that information, whicli will enable us to know, what is of all 
 things the most difficult, ourselves. 
 
 For want of society, which is, in this respect, the best school for a 
 preacher, but which we cannot always frequent, he should study tiie 
 most celebrated moralists : let him, above all, read that celebrated or- 
 ator, Massillon, from whom nothing that concerned the human heart 
 was concealed. I am not ashamed to recommend to his perusal, 
 works of imagination, which are distinguished by purity of morals, and 
 detail of character, designed at once, to interest the affections, and 
 improve the understanding. 
 
 There is not a subject within the sphere of an orator, which does 
 not demand a certam diversity of thoughts, the solution of which re- 
 quires care and exercises judgement, together with an order and 
 method, in the arrangement of them. There is, moreover, a certain 
 quality, valuable in itself, and indispensable to an orator, which ani- 
 mates and inspires all his discourses, and which displays its intuitive 
 power more fully in some persons than others ; this quality is inhe- 
 rent in the soul ; it cannot be acquired by diligence : I describe it in 
 one word — sensibility. 
 
 If an orator has not sensibility, he cannot attain the highest end 
 of his labours, which is to affect the heart, while he informs the un- 
 derstanding. There is no emotion produced by eloquence, which 
 does not spring from seusibility. It was that which inspired Fenelon, 
 Bossuet, Flechier, Massillon, Sauriu, the Abbe Poul, in some of their 
 finest passages. He, who is so phlegmatic, as always to leave his 
 hearers unaffected, is in want of an oratorical requisite, for which no 
 learning can atone, and which no diligence will supply. 
 
 What then siiall we say of those preachers, who, far from trans- 
 formino- into sentiment, the abstract principles of morality, even speak 
 in the language of metaphysics ? Would an orator, endowed with 
 sensibility, pursue so inefficacious a mean of edification ? Be a phi- 
 losopher; but in discourses from the pulpit, assume neither the tone, 
 nor the language, of philosophy. 
 
ON THE ART OF PREACHING. 
 
 265 
 
 Sensibility, it is to be observed, has its degrees, and may increase 
 by exercise. Thus, I would not prevent a man from becoming a 
 preacher, because he discovers no more than a spark of it, or because 
 his attempt to introduce it into his discourses is feeble, and in conse- 
 quence unsuccessful. It is sufficient to be not absolutely devoid of 
 sensibility, provided we can, by the force of application, excite in our- 
 selves a certain degree of energy. For that purpose, shun those ex- 
 hibitions, which harden the heart ; frequent no spectacles, which do 
 not give soft impressions ; let your time be employed in that course 
 of reading, which inspires virtue, whose natural delineations affect the 
 breast with gentle emotions, without rending it. When this power 
 has taken possession of the heart, it will show itself m your public 
 discourses. You have then only to yield to its impressions ; and 
 when you come to deliver your subject from the pulpit, your enunci- 
 ation, while it evinces your meaning, will communicate your portion 
 of sensibility to your auditory. 
 
 In order that your sermons may produce the effect intended by 
 them, you must endeavour to rehearse them from memory. Have you 
 then a memory adapted to that purpose ? Can you, without occupy- 
 ing too much time, and giving too great diligence, learn your sermon, 
 so as to deliver it with ease, and repeat it without embarrassment 1 
 Memory is, like sensibility, strengthened by exercise. I know it. 
 You cannot have finished your academical studies, without having fre- 
 quently exerted your memory, and tried its power. You can, there- 
 fore, form, in this respect, a tolerably competent judgement of your- 
 self. > 
 
 If your memory be treacherous, and you cannot depend upon it ; 
 how will you be distinguished in a profession, of which it is a principal 
 requisite ? If you attempt to repeat your sermon, and do not perfect- 
 ly recollect it, you occasion great distress to your audience : and how 
 can you give that freedom to your utterance, and that action to your 
 elocution, which are indispensable towards producing a high effect ? 
 If you hesitate, you deprive your delivery of the advantages it has 
 over reading. In that case, rather read, than attempt to repeat ; or, 
 I would say, rather give up the pulpit forever, where there is a bar- 
 rier to your success, and which, if you have any attachment to your 
 profession, or respect for yourself, will produce in you only uneasiness 
 and mortification.* 
 
 * To address the congregation, is the mode of speaking both the most 
 plrasiuo. and useful to the auditcy, and at the same time, tht most natural and 
 satisfaclory to the orator ; by which, 1 mean, the directing his voice both to 
 34 
 
266 ON THE ART OF PREACHING. 
 
 But in vain do you possess an unruffled memory, if your audience 
 lose any parts of your discourse, through the weakness of the organ 
 which is to transmit it to them. A clear, loud voice, which can, 
 without straining or effort, be distinctly heard by a numerous assem- 
 bly, is a happy and an invaluable quality in an orator. A powerful 
 voice commands the attention, and prevents the distraction of mind, 
 which is, alas ! too prevalent in the best disposed congregations. It 
 is not only requisite, that every individual should, without being ea- 
 gerly intent, and throughout every part of the church, hear the preach- 
 er ; but it is also requisite, that it should be impossible not to hear 
 him ; and that the sound should be clear and full, even when he is 
 giving the utmost melody to his periods. 
 
 It is not always that a voice is of sufficient extent, and it is not 
 always that a public speaker is an orator. It has happened to me, 
 more than once, to have been present at a sermon, and not to have 
 heard it : many others were in the same predicament. What signifi- 
 ed it, therefore, whether the sermon was good or bad ? The preach- 
 er may, under shelter of one defect, conceal many. 
 
 Monotony is one of the natural and unhappy attendants upon a 
 feeble enunciation. The orator, possessing only a small compass of 
 voice, cannot vary his cadence. It is still worse if he make any ef- 
 forts to be heard : he tlien does nnt speak ; be only squeaks ; his 
 voice becomes unnatural ; he has only one tone, and it offends the 
 ear. 
 
 Exercise it is said, strengthens the voice, gives it power and ex- 
 tent ; this is true, when the weakiless is in the organ only ; when the 
 voice wants merely to be exerted, and to have a more ample range. 
 But if this defect, as it often happens, arises from the lungs, it cannot 
 be overcome, except at the risque of one's health, or, it may be of life. 
 
 The chief means of remedying the weakness of the organs, is to 
 articulate very distinctly. Clearness of pronunciation will contribute 
 to make you heard more than the greatest exertion of voice ; the syl- 
 lables should in succession strike the ear, and this should be the ob- 
 ject of unceasing attention. You will form a very erroneous judge- 
 ment, if you take the tone of familiar conversation as a rule for a pub- 
 lic discourse. In the one case, you speak, if I may be allowed the 
 expression, to the ear of your hearer, and nothing escapes him ; ii^ 
 
 the rig:ht and left. To be able to do this oratorically, he must know his sermon 
 thoroughly, a'ld by s;'aocin°: his eye upon it, as he turns his head from one side 
 to the other— for there should be scaice any motion of his person — he will have 
 the appearance of repeatiag, while he possesses the advantage of frequent re- 
 course to his manuscript. 
 
ON THE ART OF PREACHING. 267 
 
 the other, the word has to find his ear — to reach him at the extremi- 
 ties of a large building ; feeble sounds never arrive there ; and if even 
 the pronunciation is not unusually distinct, nothing is heard in the re- 
 mote parts of the church, but sounds which are altogether inarticu- 
 late. 
 
 Clearness of pronunciation is to the ear, what clearness of percep- 
 tion is to the mind ; we must express ourselves without embarrass- 
 ment, to be heard ; and we may apply to the delivery of a discourse, 
 what duintilian said of the discourse itself; prima virtus orationis 
 perspicuitas. 
 
 I suppose then, you possess those elemental qualities I have brief- 
 ly mentioned, and which constitute the very first principles of elocu- 
 tion ; you are now about to commence your vocation. 
 
 Do you know, my friend, how to read ? This question may as- 
 tonish you ; but you may have read a great deal, without knowing 
 how to read. There are some preachers, who, arrived at old age, 
 have read all their life, and who are themselves the evidences, that 
 good reading is very rare. 
 
 To read is not to collect letters and syllables ; it is not to pro- 
 nounce words and sentences : it is to express the sense of these sen- 
 tences ; it is to represent the thoughts of a discourse, in their appro- 
 priate colours. It is to blend the different passages in such a manner 
 as not to injure each other ; but, on the contrary, to give to each mu- 
 tual strength and assistance. It is to distinguish, by the accent, what 
 is only argumentative, from what is pathetic and oratorical; it is to 
 discern any important end in a sentence, in order to detach it from 
 the rest, and express it without affectation, and without the appear- 
 ance of design; it is to convey the idea, rather than the expressions, 
 the sentiments rather than the words ; it is to follow the impulse of 
 the discourse, in such a manner, that the delivery may be quick or 
 slow, mild or impetuous, according to the emotions it should excite. 
 
 To read is to express by variations of voice, the comforts arising 
 from the consciousness of innocence, and the horrors, from the insti- 
 gations of vice ; the warmth of zeal, and coolness of indifference ; 
 indignation, fear, pity, and benevolence ; the blessings and chastise- 
 ments of God ; the pride and misery of man ; the supplications to the 
 Supreme Being, and the pathetic exhortations to sinful men. Tn 
 short, to read, is to distinguish our several thoughts and sentiments, 
 by inflections of voice, which should, at once, describe their meaning, 
 and impress their power. 
 
 When you have got the better, if it be possible, of all provincial 
 
268 
 
 ON THE ART OF PREACHING. 
 
 accent, and your pronunciation is pure and correct ; when you have 
 accustomed yourself to read aloud, with feeling, and varying your 
 tones, in such a way, that what you read, may be well understood ; 
 then, progressively, raise your voice, three or four notes higher than 
 the common tone ; and do not appear in the pulpit, until you have 
 many times repeated this useful experiment. 
 
 Timidity, wiien its influence is greatly predominant, disconcerts; 
 it prevents the exertion of talent. On tlie other hand, presumptuous 
 confidence prejudices an auditory against the speaker, who should, 
 by all means, prepossess their good will. Keep then a wise mean. 
 Appear, at least, to entertain a very modest opinion of yourself, which 
 has always the effect of disarming criticism, and conciliating the es- 
 teem of a congregation. I have seen preachers, who, to practise a 
 little deceit on themselves, and thereby shun the distractions which 
 their timidity might occasion, fix their eyes on a pillar of the church,* 
 and address their discourse exclusively to it. This mode of speaking 
 is not judicious. The preacher loses by it all the warmth of his zeal, 
 and destroys the effect of the expression of countenance. It is the 
 assembly he ought to look in the face. To them he proposes his 
 questions ; to them he addresses the reasoning of his propositions, the 
 gentleness of his reproofs, and the earnestness of his exhortations. 
 It is the assembly which animates the orator, which inspires him with 
 suitable tones, and with a pleasing cadence. How, without looking 
 continually around him, can he perceive, whether the attention of his 
 congregation is supported, or relaxed ? And how can he again at- 
 tract it, when it has been suffered to escape, but by redoubled zeal, 
 and a more impassioned address ? 
 
 Scarcely has the preacher opci.cd his mouth than a religious fas- 
 cination inspires the audience. He is no longer an ordinary person. 
 He is a heavenly ambassador, invested with divine authority ; his 
 language, his accents, assume a more grave and solemn character 
 than those of a mere man. Happy, if nothing throughout the dis- 
 course happen to dissipate the illusion, and divert the attention of the 
 auditory ! 
 
 You comprehend that it is not necessary, in the exordium of your 
 discourse, to give yourself up to declamation. If you except these 
 
 * When a ' leijjj'man preaches in a Church, with which he is not at all 
 acquainted, to direct his voice, at the be^iunin;^ of his sermon, to a distant ob- 
 ject, is nol injudicious. Dr. Hincliffe, the late bishop of Peterboroug-h, always 
 did so. and he was, during his life, considered one of the best preachers in the 
 church of Eu»land. 
 
ON THE ART OF PREACHING. 269 
 
 cases when the preacher seems overcome with a thought which pre- 
 possesses him ; when he communicates to his auditory a powerful 
 impulse, the effect of his preceding meditations ; except, I say, these 
 cases, which are rare, you should enter on your discourse with com- 
 posure, elegance, and simplicity. 
 
 We see preachers who seem to be exhausted with their exordium. 
 They elevate their voice to the highest pitch at tlie very commence- 
 ment. Did that exordium constitute the whole of the sermon, they 
 would not be reprehensible ; but it is only an introduction ; and when 
 they come to the main point of the subject, they are not able to stip- 
 port the power with which they set out ; and their discourse appears 
 like a monster with a large head and a meagre body. 
 
 Let the mildness of your exordium prescribe to you the proper- 
 tone in which it requires to be delivered. Your guarded gesture 
 should correspond with it, and all action should be restrained. An 
 exordium, indeed, is not always necessary ; sometimes a preacher en- 
 ters on the subject without a previous introduction. 
 
 I do not hesitate to prefer, in a sermon, divisions formally an- 
 nounced, to those which are only intimated by transitions, in the ar- 
 rangement of the discourse. This last method is doubtless the 
 most oratorical, but, certainly, not the best adapted to assist the mem- 
 ory of those who pay little attention. 
 
 In printed discourses, I prefer divisions rather implied than ex- 
 pressed, where the reader can review the plan, which the author has 
 traced. Whereas, in a discourse, which is to be delivered, clear di- 
 visions are necessary, for the sake of remembering what has been 
 spoken. It is the handle of a vase, in the taking hold of which, eve- 
 ry thing it contains, goes with it ; but if it has no handle, and is out 
 of our reach, its contents are lost to us. 
 
 After having fixed the attention of your audience on the plan you 
 propose to follow, you then fully open your discourse, and pass, by 
 means of transition, from one point to another. 
 
 It is by incorporating argument and eloquence, doctrine and ex- 
 hortation, precept and address, that you are enabled to vary your de- 
 livery ; if, at least, your mode of speaking corresponds to your plan 
 of composition. 
 
 Most of the French Catholic preachers are full of fire ; but as they 
 begin they conclude ; the whole discourse is a constant peroration.* 
 
 * Notwithstanding this censure passed upon the Catholic preachers, sure I 
 am, that their Sermons, if judiciously abridged, and adapted to an Eno-lish 
 Protestant congregation, would produce the highest eflects. The preacher 
 who would thus prepare them, would, I doubt not, have an auditory, both in- 
 creasing in numbers, and improving in morals. 
 
27e 
 
 UN THE ART OF PREACHING. 
 
 Let me not be mistaken ; a tone always exalted ; a severe system of 
 morality ; singularity of sentiment, and extravagance of hyperbole, 
 are only the characters of vehemence, and by no means denote the 
 excellence of the preacher. I vi^ould rather undo, than overdo, the 
 thing : what does not attain the proposed end, is but feeble ; what 
 exceeds it, is ridiculous. 
 
 There are some cases in the delivery, where the manner of speak- 
 ing depends entirely on the preceding parts. After, for instance, 
 some very vehement passages, the more tranquil should gradually 
 abate of their force ; the waves of an agitated sea do not calm imme- 
 diately, although the wind ceases. 
 
 Would you be indeed distinguished ; be simply elegant, and uni- 
 formly proper ; be calm, in general, in order to be vehement, when 
 the juncture shall arrive. Reserve your oratorical powers for the 
 conclusion of your discourse, when you apply more particularly to 
 your audience, the general truths, which you have been propounding. 
 
 In avoiding monotony, that is, a tone uniformly the same, be care- 
 ful not to fall into what is called a whine or cant, which is still more 
 insupportable than monotony itself. This whine or cant consists 
 in the use of two or three tones, which return in the same order, and 
 terminate by the same fall ; the preacher acquires these bad habits 
 when the weakness of his voice forbids the variety of necessary tones, 
 or when habit takes the place of sense, and of earnestness. This 
 fault is intolerable to an audience, and not unfrequently, renders 
 preaching useless. 
 
 I much wish that young preachers would not neglect any means 
 of forming their voice, and improving their ear. Some knowledge 
 of vocal music* would be very useful to them ; the practice of it would 
 acquaint them with many secrets. 
 
 What I remark on the voice, may, in many respects, be said of ■ 
 action. It ought to be just, expressive, simple, and at the same time 
 varied. But what gives expression to action 1 What are its defects 
 and qualities ? Are there any rules to follow concerning it 1 We 
 have no fixed model to consult, as we have on written eloquence. 
 We must collect transient observations, and determine between dis- 
 puted principles. 
 
 Action is indispensably necessary in the art of oratory ; it is dic- 
 
 * 1 once heard the following remark made by a clergyman, who is an orna- 
 ment to his profession ; and it is consonant to general observation : — " The re- 
 commendation of vocal music seems equivocal, and is not founded on experi- 
 ence, since I have known the finest singers and players unable to read well, 
 and on the contrary, excellent readers make very bad singers." 
 
ON THE ART OF PREACHING. 271 
 
 tated by feelings emotion, and zeal, and is not always regulated with- 
 out difficulty. Observe the drawings of great painters, in their rep- 
 resentation of the action, which they give to persons. Junius, in his 
 treatise on the painting of the ancients, says, that the hands assist 
 the words, that they can demand, promise, call, detest, interrogate, 
 refuse, and declare the different affections of the soul. Action is 
 the means by which the dumb make themselves understood : by it 
 they express all their sentiments, and convey all their thoughts. 
 
 Gesture is very common and familiar to persons who are quick 
 and lively ; it is less so with sedate and quiet people. The Italians 
 use much gesticulation when they speak ; it is not the case with the 
 inhabitants of the more northern countries. In France, where exte- 
 rior appearance is so much studied, good taste suppresses all gesture ; 
 the women, especially, who pass for the most accomplished, absolute- 
 ly renounce it, finding, no doubt, that it is much easier to abstain 
 from, than to regulate it. Their conversation would, in consequence, 
 appear uninteresting, did they not supply the place of action, by a 
 cadence in their speech, and an ease in their deportment. 
 
 An orator without action, would deprive himself of one great 
 means of persuasion and effect; his eloquence would be unaffectiug, 
 and would be destitute both of its charms and power. 
 
 Gesture should not approach to pantomime. Too much repeated, 
 and too vehement, it fatigues the eyes, and loses its excellence. 
 
 If any profound sentiment affect you ; if you speak of any thing 
 which inspires you with reverence, as God, his providence, and ador- 
 able perfections, gesture is then altogether unreasonable; more espe- 
 cially, if you introduce the divinity as speaking unto man, let a per- 
 fect composure have place throughout your whole frame ; as gesture 
 and action could give neither power to your language, nor dignity to 
 your sentiments. 
 
 If you have any principle to establish, any feeling to describe, call 
 in action to your assistance ; but let it be grave and chaste, and not 
 intemperate and ludicrous. The violent motion of the hands, is not 
 less offensive, than the babbling of the tongue; their is a dignity pe- 
 culiar to the pulpit, which is violated by unseemly action. 
 
 Action should be free and unrestrained. It should proceed from 
 the shoulders ; that which arises from the elbow, and, more especial- 
 ly, from the hands, is not sufficiently dignified. When your period is 
 finished, let your action cease : and do not use a variety of gestures 
 to express one idea. 
 
 The two arms, only, can contribute to action. Be careful, when 
 
272 ON THE ART OF PREACHING. 
 
 you use them together, that their motions correspond. Their want 
 of concord would be as offensive to the eye, as harshness of sound is 
 grating to the ear. 
 
 In general, when one hand only is used, the right should be pre- 
 ferred. Not that it has any advantage over the left ; but whether it 
 is that a public speaker is more accustomed to use it, or that the eye 
 is more habituated to the use of it, the action of the left hand seldom 
 appears graceful. 
 
 Some writers on oratory have endeavoured to prescribe bounds to 
 the height the action of the hand should be carried ; do not, it has 
 been said by some, let it pass the head ; by others, let your passions 
 direct you ; and if they impel you to raise your hands above your 
 head, they will produce no bad effect. It is, then, nature which dic- 
 tates it. Nature, alone, should limit you in your animating exclama- 
 tions ; and in ardent invocation, and in a transport of admiration, na- 
 ture, alone, should be your guide. 
 
 But let your action be always just ; there are some men, in whom 
 it is, unfortunately, always false. Having neither judgement nor ear, 
 their action is never what it should be. 
 
 Should this, unhappily, be your case, discard action altogether. 
 It is much better to deprive yourself of its advantages, were it even 
 unexceptionable, than to make it either embarrass your periods, or 
 give them a contrary meaning. Just action, and a correct judgement, 
 usually go together. Nature seldom allows the perfection of one, 
 with the absence of the other. 
 
 The action wliich would attempt to express words, of which a sen- 
 tence is composed, would evidently fail in its effect. It would be as 
 offensive as trifling : it is the general meaning, and predominant idea, 
 which should be conveyed. But how is this to be accom|)lished 1 It 
 cannot be taught. Judgement, taste, and above all, good models will 
 illustrate it. 
 
 To vary the gesture is a talent, and this talent leads to correct- 
 ness ; for, if the turn of a discourse varies considerably, the action, in 
 order to express it, ought to vary likewise. When a preacher has 
 only one gesture, it will, necessarily, be incorrect or insignificant; 
 notwithstanding which, a dull uniformity of action is the common de- 
 fect of preachers. The whole eloquence of the person, at least, with 
 many preachers, consists in spreading their hands, for the purpose of 
 uniting them with a loud noise,* and in continually repeating this 
 
 * This censure equally applies to the Methodists, Calvinists, Independents, 
 &c. 
 
ON THE ART OF PREACHING. 273 
 
 periodical motion. Thus they make the auditor the victim of their 
 unskilfulness; they torment his eyes, and wound his ears, without 
 mercy, by means injudiciously designed to attach and please them. 
 
 The arms and hands are not the only instruments of action ; the 
 whole person ought to concur in it. The positions of the body should 
 vary, sometimes by turning to the right,* and sometimes to the left. 
 I have often regretted, that our pulpitst were not, as in many places 
 in Italy, formed like a tribune, where the preacher could move at lib- 
 erty. 
 
 Expressions of countenance, the fire and energy of the looks, add 
 greatly to the manner of delivery ; the turn of the eyes is a species of 
 action, which gives life to eloquence. 
 
 These various talents are only means to add efficacy to the action 
 of the preacher. To action, all the observations I have made, exclu- 
 sively relate. It is the vehicle of thoughts and feelings, with which a 
 minister can more sensibly affect his audience. To say, that a preach- 
 er has just and appropriate action, is to say, he possesses in an emi- 
 nent degree, all the exterior qualities of an orator, in alliance with 
 the liveliness, which gives to these qualities their power, and deter- 
 mines their effects. 
 
 Demosthenes being asked, in what eloquence consisted, centered 
 the whole in action ; and repeated the same word three times, as if 
 he had said, it included every thing, and that eloquence could not ex- 
 ist, independent of it. I contrast action with the coolness of those 
 orators, little deserving of the name, with those ministers of habit, who 
 do not, themselves, feel the truths of which they are commissioned to 
 make others sensible ; or, who are absolutely indifferent to the relig- 
 ion which they preach, and the effect it is intended to produce. 
 
 I do not hesitate to pronounce, however influenced we may be by 
 custom, that the efTect of eloquence is astonishing. Compose an in- 
 different discourse, and repeat it perfectly, you will satisfy your audi- 
 ence much more, than with an excellent sermon, delivered with dis- 
 gusting monotony, or lifeless utterance. 
 
 How many times have we been delighted with the delivery of a 
 composition, the perusal of which we could not endure ? And, on 
 
 * In small churches no inconvenience may arise from following- these direc- 
 tions ; but in a large building', where the pulpit is central, while the person of 
 the preacher is turned towards one half of the congregation, the other is gen- 
 erally prevented from hearing. 
 
 t Many of the English pulpits are, it is true, sufficiently .-jwkward ; but 
 such as M Reyhaz proposes, would only tend to make the speaker theatrical, 
 and would totally destroy Ihe solemnity of the preaching, 
 
 35 
 
274 ON THE ART OP PREACHING. 
 
 the contrary, how often has a work, which pleased us in the reading 
 appeared otherwise when spoken ? What inference shall we draw from 
 this ? That elocution is an important art ; and that a preacher can- 
 not apply himself to it too attentively : not for the purpose of giving 
 effect to a bad discourse, but to exhibit with all its advantages, a ser- 
 mon, convincing by its argument, and efficacious by its persuasion. 
 
 You will find, in the history of eloquence, that the orator owes his 
 success, principally, to declamation. The harangues of Pericles 
 produced, in his mf-uth, the highest effect. He published them ; but 
 Q.uintilian esteemed them unworthy of the reputation they had ac- 
 quired. The minister Du Bosc was deputed by the Protestant clergy 
 to address to Louis XIV. their remonstrances. 1 have just heard, i 
 said that prince, the finest preacher in my kingdom. The extreme 
 feebleness of the sermons published by Du Bosc, strongly prepossess 
 us in favour of his exterior eloquence. 
 
 There are three* sorts of declamation ; that of the pulpit, of the 
 theatre, and of the bar. But as each has a species of eloquence pe- 
 culiar to itself, so it hath of declamation likewise. Whatever it <.is 
 that a person repeats, he should always consider who it is that 
 speaks ; who are the people addressed ; what ought to be the subject 
 matter of the discourse ; and under what circumstances the auditory 
 is convened. These considerations regulate the art of speaking. 
 
 The preacher commonly speaks to instruct the assembly ; he is 
 transported with the emotions he endeavours to excite. If he feel 
 sensibly, if he be sometimes moved to tears, he has always in view 
 the welfare of his audience ; the declamation of the preacher will be 
 influenced by that single motive ; the whole tenor of his action will 
 be to persuade the affections, and to impress the heart. 
 
 One successful method of an orator's conciliating the esteem of 
 his audience is, by the observance of oratorical decorum. It is not 
 becoming in a young preacher to censure old age with severity ; it is 
 not becoming in him to be austere in his system of morality, to de- 
 claim against permitted pleasures, and not to allow any thing to hu- 
 man weakness. It is not becoming in him whose situation in life is 
 obscure, to inveigh loudly against riches; not to censure, indiscrim- 
 inately, the application of thern, as he will only subject himself to the 
 suspicion of envy. He must take care, at the Festivals of the church, 
 and on days set apart, by authority, for solemn worship, not to preach 
 on moral subjects, which have been often discussed, since they will 
 not be esteemed judicious and appropriate. 
 
 * M Reybaz knew nothing; of the eloquence of the British parliament, which 
 surpasses often the eloquence of the pulpit, even in France. 
 
ON THE ART OF PREACHING. 275 
 
 Be attentive to what your age, your rank in the church, your con- 
 dition in society, the limes, places and persons prescribe to you to say, 
 and you will preserve decorum. Religion does not discard, but en- 
 joins it ; religion recommends prudence, which suggests the greatest 
 caution in not wounding, unnecessarily, the feelings of others. The 
 Essay of the Abbe Mallet, on oratorical decorum, is worthy of your 
 serious perusal. 
 
 There are many works on preaching ; the era of Louis XIV. pro- 
 duced many, and the seventeenth century has produced more. Much 
 as may, confessedly, be gained by the study of Treatises on Oratory, 
 if your object be to arrive at celebrity, as a preacher, still, a great 
 genius is far superior to their instructions. They will teach you 
 to shun the defects of the art ; but will they inspire you with its 
 beauties? There exists a natural relation between the mode of speak- 
 ing, and of what we speak. I have never heard an eloquent compo- 
 sition delivered, by the Author, in an ungraceful and uninteresting 
 manner. 
 
 The substance of all the rules I have laid down is this, that a 
 preacher ought not merely to seem, but actually to be impressed with 
 the truths he delivers. Let a truly religious disposition prevail through- 
 out your discourse. Let not your preaching be such as will be flat- 
 tering to yourself, but adapted to the improvement and edification of 
 your audience. The perfection of eloquence, in a Christian orator, 
 consists in forgetting himself; the importance of what he is deliver- 
 ing, and the effect it ought to produce, should suppress all conscious- 
 ness of his own talents. 
 
 Above all, let your morals be correspondent to your doctrine. 
 Let your appearance excite the ideas of wisdom, integrity and piety. 
 By your virtues, attract the respect and confidence of mankind, that 
 every heart may be disposed to profit by your instructions. Justify, 
 by your example, the definition, which Quintilian gave of an orator, 
 when he said, the upright is the eloquent man. 
 
 You asked me for instructions in the art of preaching, persuaded 
 they would be useful to you. If I have been fortunate enough to an- 
 swer your expectations, answer mine in return. May you make a hap- 
 py application of the principles I have laid down. May your ministry 
 flourish, and be productive of the most blessed effects! May you, by 
 the successful cultivation of the Lord's vineyard, receive as the reward 
 of your labours, not the admiration and the praises, but the blessings, 
 of those you have instructed, consoled, and nourished, with the words 
 of life! 
 
THE 
 
 REFORMED PASTOR. 
 
 BY RICHARD BAXTER. 
 
THE 
 
 REFORMED PASTOR. 
 
 ACTS 90: 28. 
 
 Take heed therefore to yourselves, and to all the flock, over which the Holy Ghost hath made you 
 overseers ; to feed the church of God, which he hath purchased with his own blood. 
 
 Reverend and dearly beloved Brethren, 
 
 If the people of our charge must ' teach, admonish and exhort one 
 another,' (Col. iii. 16. Heb. iii. 13.) no doubt teachers themselves 
 may do it, as Brethren in office, as well as in faith, without pretend- 
 ing to any supereminence in power or degree. 
 
 We have the same sins to mortify, and the same graces to be 
 quickened and corroborated, as they have. We have greater works 
 than they have to do, greater difficulties to overcome, and, no less ne- 
 cessity is laid upon us. We have therefore need to be warned, and 
 awakened, (if not instructed) as well as they. So that I confess, I 
 think we should meet together more frequently, if we had nothing 
 else to do but this. And we should deal as plainly and closely with 
 one another, as the most serious among us do with our flocks ; lest, 
 if they only have the sharp admonitions and reproofs, they only should 
 be ' sound and lively in the faith.' This was Paul's judgement. I 
 need no other proof of it, than this rousing, heart-melting exhortation 
 to the Ephesian elders. A short sermon, but not soon learned. Had 
 the Bishops and teachers of the church but thoroughly learned it, 
 (though to the neglect of many a volume which has taken up their 
 time and helped them to greater applause in the world) how happy 
 had it been for the church and for themselves ! 
 
 I shall now touch upon no part of it but my text. The persons 
 here addressed under the characters of overseers or bishops, {E-nia- 
 v.onoi,) were officers appointed to teach and guide the Ephesian 
 church in the way to salvation ; and are the same, that in the 17th 
 verse are called Elders. So that all persons who statedly officiate 
 in the same work and capacity, as the pastors of a particular church, 
 may consider themselves as included.* 
 
 The exhortation here addressed to such, consisteth of two parts. 
 
 * If the reader would see this point delemled, he may meet with satisfac- 
 tion by turning to the original work. 
 
280 OF A minister's personal duty. 
 
 The First is, — That they should take heed to themselves : And 
 the 
 
 Second, — That they should take heed to the Flock over which 
 the Holy Ghost hath made them overseers ; to feed the church of God, 
 which he hath purchased with his own blood. 
 
 Both these articles will, in the following work, be distinctly han- 
 dled. 
 
 PART FIRST. 
 
 OF THE DUTY OF CHRISTIAN MINISTERS WITH REGARD TO THEMSELVES. 
 
 The first part of the apostle's exhortation respects the care that 
 ministers ought to exercise with regard to their own disposition and 
 behaviour. It is thus expressed : — ' Take heed therefore to your- 
 selves.' Let us then in the 
 
 First place, consider what this personal care is, and wherein it 
 consisteth. 
 
 For the sake of brevity, I will join the explication and the appli- 
 cation together. And I beseech you, brethren, let your hearts at- 
 tend, as well as your understandings. 
 
 I. Above all, see to it that a work of saving grace be thoroughly 
 wrought on your own souls. 
 
 Take heed to yourselves lest you be strangers to the effectual 
 working of that gospel which you preach; and lest, while you pro- 
 claim to the world the necessity of a Saviour, your own hearts should 
 neglect him, and you should miss of an interest in him and his saving 
 benefits. Be that first, yourselves, which you persuade your hearers 
 to be ; believe that, which you daily persuade them to believe ; and 
 heartily entertain that Christ and Spirit, which you offer to them. 
 
 You have a heaven to win or lose yourselves, and souls that 
 must be happy or miserable forever ; it therefore concerns you to be- 
 gin at home, and take heed to yourselves. It is possible (though an 
 unusual thing) that preaching well may succeed to the salvation of 
 others without the holiness of your own hearts and lives ; but it is im- 
 possible it should save your own souls. Though it be promised to 
 " them that turn many to righteousness" that they " shall shine as 
 stars," (Dan. xii. 3.) it is on supposition that they be first turned to it 
 themselves. Believe it, Sirs, "God is no respecter of persons." A 
 holy calling will not save an unholy man. God never did save any ' 
 
THE REFORMED PASTOR. 281 
 
 man for being a preacher, nor because lie was an able preacher ; but 
 because he was a justified, sanctified man, and consequently faithful 
 in his master's work. Nor can it be reasonably expected that he 
 should save any for offering salvation to others, while they refuse it 
 themselves : or for telling others those truths, which they themselves 
 neglect and abuse. If you stand at the door of the kingdom of grace 
 to light others in, but will not go in yourselves, you shall knock at 
 the gates of glory in vain. Many a preacher is now in hell, who call- 
 ed upon his hearers a hundred times to use their utmost care and 
 diligence to avoid that " place of torment." Preachers of the gospel 
 must be judged by the gospel: — must be sentenced on the same 
 terms, and dealt with as severely as other men. " Many at that day 
 shall say. Lord, have we not prophesied in thy name?' who shall 
 be answered, " I never knew you : depart from me, ye workers of in- 
 iquity." (Matth. vii. 22, 23.) And what case can be more wretched 
 than that man's, who made it his very trade and calling to proclaim 
 salvation, and help others to attain it, and yet after all is excluded 
 from it himself [Let me add, 
 
 The case of unconverted ministers, is very deplorable at pres- 
 ent.] 
 
 It is a dreadful thing to be an unsauctified professor ; but much 
 more to be an unsanctified preacher. 
 
 Do not you, who know this to be your character, tremble when 
 you open tlie Bible, lest you should read there the sentence of your 
 own condemnation ? When you pen your sermons, you are drawing 
 up indictments against yourselves. When you are arguing against 
 sin, you are aggravating your own. When you proclaim to your hear- 
 ers, the riches of Christ and his grace, you publish your own iniquity 
 in rejecting them, and your own unhappiness in being destitute of 
 them. What can you devise to say to your hearers, but for the most 
 part, it will be against your own souls 1 If you mention hell, you 
 mention your own inheritance. If you describe the joys of heaven, 
 you describe your own misery in having no right to them. O wretch- 
 ed life ! that a man should study and preach against himself, and 
 spend his days in a course of self-condemning ! A graceless, inex- 
 perienced preacher is one of the most unhappy creatures upon earth. 
 
 Yet he is ordinarily, the most insensible of his unhappiness. He 
 has so many counters, that seem like the gold of saving grace, and so 
 many splendid stones that resemble the Christian's jewels, that he is 
 seldom troubled with the thoughts of his poverty ; but thinks " he is 
 rich and wants nothing, while he is wretched and mi:jerable, poor and 
 30 
 
282 
 
 THE REFORMED PASTOR. 
 
 blind and naked." (Rev. iii. 17.) He is acquainted with the holy scrip- 
 ture ; he is exercised in holy duties; he lives not in open, disorraceful 
 sins ; he serves at God's altar ; he reproves other men's faults, and 
 preaches up holiness of heart and life ; and therefore can hardly sus- 
 pect himself to be unholy. How awful the delusion of such ! But es- 
 pecially, how dreadful and aggravated their future misery ! — To per- 
 ish with the bread of life in their hands, while they offer it to oth- 
 ers ! — That those ordinances of God should be the occasion of their 
 delusion, which are the appointed means of conviction and salva- 
 tion ! — That while they hold the looking-glass of the gospel toothers, 
 and shew them the true face of their souls, they should turn the back 
 part of it towards themselves, where they can see nothing ! 
 
 Verily it is the common danger and calamity of the church, to 
 have unregenerate and inexperienced pastors ! 'Many men become 
 preachers, before they are christians; are sanctified by dedication to 
 the altar as God's priests, before they are sanctified by hearty dedica- 
 tion to Christ as his disciples. Thus they worship an unknown God ; 
 preach an unknovvn Saviour; an unknown Spirit; an unknown state 
 of holiness, and communion with God ; and a future glory that is to 
 them unknown, and to be unknown to them for ever. 
 
 And can it be expected that such persons should prove any great 
 blessings to the church ? — How can it be imagined that he is likely 
 to be as successful as others, who dealeth not heartily and faithfully 
 in his woik ; who never soundly believeth what he saith nor is ever 
 truly serious, when he seemeih most diligent ! And can you think 
 that any unsanctified man can be hearty and serious in the min- 
 isterial work ? It cannot be. A kind of seriousness indeed he may 
 have ; such as proceeds from a common faith or opinion that the 
 word is true, and is actuated by a natural fervour, or by selfish ends : 
 But the seriousness and fidelity of a sound believer, who ultimately 
 intends God's honour, and men's salvation, he cannot have. O Sirs ! 
 all your preaching and persuading of others will be but dreaming, and 
 trifling hypocrisy, till the work be thoroughly done upon yourselves. 
 How can you constantly apply yourselves to a work, from which your 
 carnal hearts are averse ] How can you, with serious fervour, call 
 upon poor sinners to repent and come to God, who never did either 
 yourselves? How can you follow them with importunate solicitations 
 to forsake sin, and betake themselves to a holy life, who never felt 
 the evil of the one, or the worth of the other ? And let me tell you, 
 these things are never well known till tliey are felt ; and that he 
 who feeleth them not himself, is not likely to speak feelingly of them 
 
THE REFORMED PASTOR. 283 
 
 to Others, or to help others to feel them. He that does not so strong- 
 ly believe the word of God and the life to come, as to take off his own 
 heart from the vanities of this world, and -bring him, with resolution 
 and diligence, to seek his own salvation, cannot be expected to be 
 faithful in seeking the salvation of other men. He that dares to damn 
 himself, will dare to let others alone in the way to damnation. He 
 that, with Judas, will sell his master for silver, will not scruple to 
 make mercliandize of the flock. We may well expect that he will 
 have no pity on others, who is thus wofully cruel to himself; and 
 surely he is not to be trusted with other men's souls, who is unfaith- 
 ful to his own. It is a very unlikely thing that he will fight against 
 Satan, with all his might, or do any great harm to his kingdom, who 
 is himself a servant of Satan and a subject of that kingdom ; or that 
 he will be true to Christ, who is in covenant with his enemy. What 
 prince will choose the friends and voluntary servants of his enemy to 
 lead his armies in war against him? Yet alas! many preachers of 
 the gospel are enemies to the work of the gospel which they preach. 
 O how many such traitors have been in the church of Christ in all 
 ages, who have done more against him under his colours, than they 
 could have done in the open field ! Though many of these men seem 
 excellent preachers, and cry down sin as loudly as others, yet it is all 
 but an affected fervency, and commonly but a mere ineffectual bawl- 
 ing. A traitorous commander, who shooteth nothing against the en- 
 emy but powder, may cause his guns to make as great a report as 
 theirs that are loaded with bullets ; but he doth no hurt to the enemy 
 by it. So one of these men may speak as loud and with as much seeming 
 fervency as others ; but he will seldom do any great execution against 
 sin and Satan. No man can fight well but where he hateth, or is 
 very angry : much less against those whom he loveth, and loveth 
 above all. So that you see, an unsanctified man, who loveth the en- 
 emy, is very unfit to be a leader in Christ's army ; — that he is very 
 unlikely to engage others to renounce the world and the flesh, who 
 cleaveth to them himself as his chief good. 
 
 If such a wretched man would take my counsel, he should make 
 a stand, and call his heart and life to an account. He should fall a 
 preaching a while to himself, before he preach to others any more ! 
 He should consider, whether " he that names the name of Christ" 
 should not "depart from all iniquity?" Whether, " if he regards iniqui- 
 ty in his heart, God will hear his prayers ?" And whether a wicked 
 preacher " shall stand in the judgement, or a sinner in the assembly 
 of the just ?" (Psalm i. 5.) When such thoughts as these have entered 
 
■^S4 THE REIOKMKD PAS! OR. 
 
 into his soul, and kindly wrought upon his conscience, I would ad- 
 vise him next, to go to the congregation, and there preach over Or- 
 igen's sermon on Psalm l. 10, 17. " But to the wicked, God saith,What 
 hast thou to do, to declare my statutes, or that thou shouldst take my 
 covenant into thy mouth ? Seeing thou hatest instruction, and hast 
 cast my words behind thee." — When he has read this text, I would 
 have him sit down (as Origen did) and expound and apply it by his 
 tears; then make a free confession of his guilt before the assembly, 
 and desire their prayers to God for pardoning and renewing grace ; 
 that hereafter, he may j)reach a Christ whom he knows, may feel 
 what he speaks, and may commend the riches of the gospel by expe- 
 rience. 
 
 II. " Take heed to yourselves," that you be not destitute of the 
 necessary qualifications for your work. 
 
 And oh ! what qualifications are requisite for a man that hath 
 such a charge as ours ! He must not be a babe in knowledge, that 
 will teach men all those things which are necessary to salvation. How 
 many difficulties in divinity are there to be opened ; yea, about the 
 very fundamentals of religion ! How many obscure texts to be ex- 
 pounded ! How many duties to be done, wherein ourselves and oth- 
 ers may miscarry, if in the matter, the end, the manner, and circum- 
 stances of them, they be not well informed! How many sins, and 
 subtile temptations must we direct our people to avoid ! How many 
 weighty, and yet intricate, cases of conscience have we frequently to 
 resolve ! How many " strong holds" have we to beat down ! What 
 subtile, diligent, and obstinate resistance must we expect from those 
 we have to deal with! — We crnnot make a breach in their ground- 
 less hopes and carnal peace, but they have twenty shifts and seeming 
 jeasons to make it up again ; and as many enemies, under the ap- 
 pearance of friends, that are ready to help them. We dispute not 
 with them upon equal terms ; but we have children to reason with, 
 who cannot understand us. We have wilful, unreasonable, distracted 
 men to deal with ; who when they are silenced, are not at all the 
 more convinced ; but when they can give you no reason, will give 
 you their resolution. We have multitudes of raging passions and 
 contradicting enemies to dispute against at once ; so that whenever 
 we go about the conversion of a sinner, it is as if we were to dispute 
 in a noisy crowd. Dear brethren ! what men should we be in skill, 
 resolution, and unwearied diligence, who have so much to do, [and so 
 much to hinder us in doing it !] Did Paul cry out, (2 Cor. ii. 16.) 
 " Who is sufficient for these things ?" And shall ave be careless or 
 
THE REFORMED PASTOR. v 285 
 
 lazy, as if we were sufficient? " Wiiat manner of persons ought we 
 to be" (2 Pet. iii. 2.) not only " in all holy conversation and godli- 
 ness," but in all knowledge, resolution, and diligence ! 
 
 To preach a sermon, I think is not the hardest part of our work : 
 And yet what skill is necessary to make plain the truth; to convince 
 the hearers ; to let irresistible light into their consciences, and keep 
 it there ; to drive the truth into their minds, and answer every objec- 
 tion that opposes it ; and at the same time, to do all this with regard 
 to the language and manner, so as best becomes our work ; as is most 
 suitable to the capacities of our hearers ; and so as to honour that 
 great God, whose message we deliver, by our delivery of it ! 
 
 It is a lamentable case, that, in a message from the God of heav- 
 en, of everlasting consequence to the souls of men, we should behave 
 ourselves so, as that the whole business should miscarry in our hands. 
 — That God should be dishonoured ; his work disgraced ; and sin- 
 ners rather hardened than converted, throucrh our weakness or new- 
 lect. [Yet how frequently is this the case !J How often have carnal 
 hearers gone jeering home, at the palpable and dishonourable failings 
 of the preacher ! How many sleep under us, because our hearts and 
 tongues are sleepy, and we bring not with us skill and zeal enough 
 to awaken them ! — Brethren, do you not shrink and tremble under a 
 sense of the greatness of your work? Will a common measure of 
 ability and prudence serve for such a task as yours? — Necessity may 
 indeed cause the church to tolerate the weak ; but woe to us if we 
 tolerate and indulge our ov.'n weakness. 
 
 Do not reason and conscience tell you, that if you dare venture 
 on so high a work as this, you should spare no pains to be fit for the 
 performance of it ? It is not now and then an idle taste of studies, that 
 will serve to make an able divine. I know that laziness has learned 
 to argue, from the insufficiency of all our studies, that the Spirit must 
 wholly and alone qualify us for, and assist us in our work. But can 
 we reasonably think that God, having commanded us to use the 
 means, would warrant us to neglect them ? Will he cause us to thrive 
 in a course of idleness ? Or bring us to knowledge by dreams? Or 
 take us up to heaven and shew us his counsels, while we are uncon- 
 cerned about the matter ? Strange ! that men should dare by their sin- 
 ful laziness, thus to quench the spirit !" God has required of us, that we 
 " be not slothful in business, but fervent in spirit, serving the Lord." 
 (Rom. xii. 11.) Therefore, brethren, lose no time : study, pray, dis- 
 course and practise ; that by these means your abilities may be in- 
 creased. 
 
286 THE REFORMED PASTOR. 
 
 Besides the composition of sermons, how many other things should 
 a minister understand ! What a great defect would it be to be igno- 
 rant of them; and how much shall we miss such knowledge in our 
 work ! In order to gain a competent measure of knowledge, a varie- 
 ty of books must b^ -ecd, [and well digested.] Experience will teach 
 you, that men are not to be made learned or wise, without hard study 
 and unwearied diligence. — Shall we then be indolent ? Will neither 
 the natural desire of knowing, nor the spiritual desire of knowing 
 God and things divine, nor the consciousness of our ignorance and 
 weakness, nor a sense of the importance of our ministerial work, keep 
 us close to our studies, and make us diligent in seeking after truth ? 
 [Let these considerations have their due influence upon us.] 
 
 We should the rather take heed to our qualifications, because such 
 works as ours put men more upon the use and trial of their graces, than 
 those of other persons. Weak gifts and graces may carry a man 
 through an even and laudable course of life, who is not exercised with 
 any great trials. Small strength may serve for easier works, and 
 lighter burdens : But if you will venture on the great undertakings of 
 the MINISTRY ; if you will engage against "principalities and powers, 
 and spiritual wickednesses,' (Eph. vi. 12.) in order to rescue captive 
 sinners from the dominion of Satan, and lead on the troops of Christ 
 in the face of all their enemies, common abilities will not be sufficient. 
 The tempter will make his first and sharpest onset on you. He bears 
 you the greatest malice, who are engaged to do him the greatest mis- 
 chief. He has found, by experience, that to ' smite the shepherd,' is 
 the most effectual means to ' scatter the flock.' (Zech. xiii. 17.) You 
 therefore shall have his most subtile insinuations, incessant solicita- 
 tions, and violent assaults. So that you must expect to come oflf with 
 greater shame and deeper wounds, than if you had lived a common 
 life, if you think to go through such things as these with a careless 
 soul. We have seen many persons that lived a private life, in good 
 reputation for parts and piety, who, when they have taken upon them 
 either the magistracy, or military employment, where the work was 
 superior to their abilities, have met with scandal and disgrace. So 
 also have we seen some private Christians of good esteem, who, hav- 
 ing thought too highly of their abilities, and thrust themselves into 
 the ministerial office, have proved weak and empty men, and have be- 
 come some of the greatest burdens to the church. They might, per- 
 haps, have done God more service, had they continued in the higher 
 rank of private men, than they did among the lowest of the ministry. 
 
THE REFORMED PASTOR. 
 
 287 
 
 If then you will venture into the midst of dangers, and bear the bur- 
 den of the day, * take heed to yourselves.' 
 
 This care and diligence is now the more requisite for ministers, 
 because the necessity of the church forces so many from our places 
 of education, so very young, that they are obliged to teach and learn 
 together. It were very desirable that the church should wait longer 
 for their preparation, if it were possible ; but I would by no means 
 discourage such young persons as are drawn out by mere necessity, 
 if they are but competently qualified, and quickened, with earnest de- 
 sires of men's salvation, to close study, and great diligence in their 
 work. — And this is necessary : for if the people take them to be ig- 
 norant, they will despise their teaching, and think themselves as wise 
 as they. The lowest degree tolerable in a minister, is to be " supra 
 vulgus fidelium." — It will produce some degree of reverence, when 
 your people know that you are wiser than themselves. 
 
 If you are conscious that you are none of the most able ministers, 
 and despair of being reverenced for your parts, you have the more 
 need to study and labour for their increase. That which you want in 
 natural ability, you must make up in other qualifications ; and then 
 you may be as successful as other persons. 
 
 III. " Take heed to yourselves," that your exds in undertaking 
 and discharging the ministerial office, are good and honourable. 
 
 The ultimate end of our pastoral oversight, is that which is the 
 ultimate end of our whole lives : viz. to please and glorify God. With 
 this is connected the honour of Christ, the welfare of the church, and 
 the salvation of our people : — Their sanctification and holy obedi- 
 ence ; their unity, order, beauty, strength, preservation, and increase. 
 
 The whole ministerial work must be managed purely for God, and 
 the good of souls, without any private ends of our own. This is our 
 sincerity in it. None but the upright make (jod their end. or do all. 
 or any thing heartily, for his honour. As for other persons, they 
 choose the ministry rather than any other calling, either because their 
 parents devoted them to it ; or because it is a pleasant thing to know, 
 and this is a life wherein they have the most opportunity to furnish 
 their intellects with all kinds of science ; or because it is not so fa- 
 tiguing to the body, (loving to favour the flesh,) or because it is ac- 
 companied with some degree of reverence from men ; and they es- 
 teem it an honourable thing to be leaders and teachers ; — to have oth- 
 ers depend on them, and ' receive the law at their mouth ;' or because 
 it affords them a comfortable maintenance. For such ends as these 
 do many undertake the ministry ; and were it not for some or other 
 
J288 
 
 THK KEl'OKMEU I'ASIOK. 
 
 of these, they would soon give it over. — Now, can it be expected that 
 God should greatly bless the services of such men ? — Since it is not 
 for him that they preach, but for themselves, — their own ease or ad- 
 vantage, no wonder if he leave them to themselves for the success. 
 A wrong end spoils all our work with regard to ourselves, how good 
 soever it may in itself be. — They that undertake this as a common 
 work, to make a trade of it, in order to their subsistence in the world, 
 will find that they have chosen a bad trade, though it be a good em- 
 ployment. Self-denial is of absolute necessity in every Christian : 
 but of double necessity in a minister, as he hath a double sanctifica- 
 tion or dedication to God; and without self-denial he cannot faithful- 
 ly do God any service. Hard studies, much knowledge, and excellent 
 preaching, if the end be not right, are but more glorious, hypocritical 
 sinning. 
 
 IV. ' Take heed to yourselves,' lest you fall into those sins you 
 preach against, and lest, by your example, you contradict your doc- 
 trine. 
 
 ^Vill you make it your business to magnify God, and when you 
 have done, dishonour him as much as others 1 Will you proclaim 
 Christ's governing power, and yet rebel against it? Will you preach 
 his laws, and then wilfully break them ? — If sin be evil, why do you 
 commit it? If it is not, why do you dissuade men from it ? If God's 
 threatenings are true, why do you not fear them ? If they are false, 
 why do you needlessly trouble men with them? ' Thou that teachest 
 another, teachest thou not thyself ? Thou that makest thy boast of 
 the law, through breaking the law, dishorjourest thou God ?" (Rom. 
 ii. 21 — 23.) It is a palpable error in those ministers, who make such 
 a disproportion between their preaching and their living, that they 
 will study hard to preach accurately, and study little or not at all to 
 LIVE accurately. They are loath to misplace a word in their sermons, 
 but they make nothing of misplacing their affections, words, or actions 
 in the course of their lives. They are so nice in their compositions, 
 that they seem to look upon it as a virtue in them to preach seldom, 
 that their language may be the more polite ; and all the rhetorical 
 writers they can meet with are pressed to serve them for the adorning 
 their style; but when it comes to matter of practice, how little do they 
 regard what they said ? What difference is there between their pul- 
 pit-speeches and their familiar discourse ! They that are most impa- 
 tient of barbarisms and solecisms in a sermon, can too easily tolerate 
 them in their conversation. — Surely, brethren, we have great cause to 
 take heed what we do, as well as what we say. A practical doctrine 
 
THE REFORMED PASTOR. 289 
 
 must be practically preached. We must study as hard how to live 
 well, as how to preach well. If the saving of sou!s be your end, you 
 will certainly attend to it out of the pulpit, as well as in it ; you will 
 LIVE for it, and contribute all your endeavours to attain it. If you in- 
 tend the end of the ministry only in the pulpit, it seems you take 
 yourselves for ministers no longer than you are there : and if so, I 
 think you are unworthy to be esteemed such at all. 
 
 You have very great need of the strictest care over your conduct ; 
 for you have the same depraved nature and sinful inclinations as 
 others. There are in the best of us, the remnants of pride, unbelief, 
 self-seeking, hypocrisy, and other sins. How small a matter may cast 
 us down, by enticing us to folly, enkindling our passions, perverting 
 our judgements, abating our resolution, and cooling our zeal ! With- 
 out great care, our treacherous hearts may some time or another de- 
 ceive us ; and those sins that seem to lie dead, may revive. 
 
 Remember too, that as you have the same evil dispositions as oth- 
 er persons, you are exposed to temptations peculiar to yourselves ; 
 particularly, (as has been already observed) from the great enemy of 
 souls ; who obtains a very great conquest, if he can make a minister 
 unfaithful, and tempt him into sin. Do not gratify your grand adver- 
 sary, nor give him an occasion to insult and triumph. 
 
 Again, many eyes are upon you, and therefore many will observe 
 your falls. The eclipses of the sun by day time, are seldom without 
 many witnesses. If other men may sin without great observation, 
 YOU cannot. While " you are as lights set upon a hill, you cannot 
 be hid." (Matt. v. 14.) The light of your doctrine will expose your 
 evil doings. Live therefore as those who remember that the world 
 looks oii you with the quick-sighted eye of malice, ready to find the 
 smallest fdult ; to aggravate and divulge it ; yea, to make faults where 
 there are none. 
 
 Further, take heed to your conduct, because your sins are attend- 
 ed with more heinous aggravations than those of other men. It 
 was a saying of king Aijmionsus, " that a great man cannot commit 
 a small sin." We may with more propriety say, that aLEAiiNED man, 
 and a teacher of others, cannot : or at least, that that &in is great 
 when committed by him, which would be esteemed smaller in anoth- 
 er person. — Your sins are committed against greater knowledge than 
 the sins of most others can be. They discover greater hypocrisy, and 
 carry in them greater treachery. You are laid under more solemn 
 obligations to abstain from them than other men, and you enjoy supe- 
 rior advantages for so doinsi'. 
 
290 
 
 THE REFORMED PASTOR. 
 
 Again, take heed of falling into sin, because the honour of your 
 Lord and Master is concerned. As you may do him more service, 
 so you may do him more disservice than others. The nearer men 
 stand to God, the greater dishonour does he receive from their mis- 
 carriages. A heavy judgement was threatened and executed on Eli 
 and his house, because they " kicked at his sacrifice and offering ;" 
 and we are told, " the sin of the young men was great before the 
 Lord," because on account of their profane behaviour, " men abhor- 
 red the offering of the Lord." (1 Sam. ii. 29 and 17.) The aggrava- 
 tion of their sin was, that it " caused the enemies of the Lord to blas- 
 pheme ;" (2 Sam. xii. 11-14.) which circumstance provoked God to 
 deal more sharply with David with respect to his crime, than otherwise 
 he would have done. Never give sinners occasion to say, " there goes 
 a covetous, or a drunken priest :" or to reflect, when they see you, that 
 notwithstanding all your talk, you are as bad as they. " Offences will 
 come ; but woe to the man by whom they come." (Matt, xviii. 7.) 
 You " bear the ark of the Lord ;" you are intrusted with his honour ; 
 and dare you let it fall ? Take heed, in the name of God, of every 
 word you speak, and of every step you take. God will indeed wipe 
 off all the dishonour that may be cast upon him ; but you will not so 
 easily remove the shame and sorrow from yourselves. 
 
 Once more ; take heed to your conduct, because the success op 
 ALL YOUR LABOURS does Very much depend upon it. If you unsay by 
 your lives, what you say with your lips, you will prove the greatest 
 hinderers of your own work. It greatly prevents our success, that oth- 
 er men are all the week contradicting to the people in private, what 
 we have been speaking to them from the word of God, in public; but 
 it will prevent it much more, if we contradict ourselves ; if our ac- 
 tions give our words the lie. This is the way to make men think that 
 the word of God is but an idle tale. Surely he that means as he 
 speaks, will do as he speaks. One improper word, one unbecoming 
 action, may blast the fruit of many a sermon. 
 
 Say, brethren, in the fear of God, do you regard the success of 
 your labours, and wish to see it upon the souls of your hearers, or do 
 you not? If you do not, why do you study and preach, and call your- 
 selves the ministers of Christ 1 If you do, surely you cannot easily 
 be induced to spoil your own work. You do not much regard the 
 success of it, if you are willing to sell it at so cheap a rate, as for the 
 indulgence of any sin. Long enough may you lift up your voices , 
 against sin, before men will believe there is any such harm in it, or 
 such danger attending it as you talk of, if they see you commit it 
 
THE REFORMED PASTOR. 291 
 
 yourselves. While men have eyes as well as ears, they will think they 
 see your meaning, as well as hear it ; and they are much more ready 
 to believe what they see, than what they hear. All that a preacher 
 does, is a kind of preaching. When you live a covetous or careless 
 life ; when you drink or game, or lose your time, and the like ; by 
 your practice you preach these sins to your people. They will o-ive 
 you leave to speak against them in the pulpit as much as you will, if 
 you will but let them alone afterwards, and talk and live as they doj 
 for they take the pulpit to be but as a stage ; a place where preachers 
 must shew themselves and play their parts ; where you have liberty 
 for an hour to say what you please. They will not much regard it, 
 if you do not shew, by your conduct amongst them, that you meant 
 as you said; 
 
 Consider further, (since the success of your labours depends on 
 the grace and blessing of God) whether you will not, by your sins, 
 provoke him to forsake you and blast your endeavours ; at least with 
 regard to yourselves, though he may in some measure bless them to 
 his people. Once more, 
 
 V. " Take heed to yourselves," that your graces be maintained 
 in life and in action. 
 
 For this end, preach to yourselves the sermons you study, before 
 you preach them to others. If you were to do this for your own 
 sakes, it would be no lost labour. But I principally recommend it on 
 the public account, and for the sake of the church. When your 
 minds are in a holy frame, your people are likely to partake of it. 
 Your prayers and praises and doctrine will be sweet and heavenly to 
 them. They are likely to feel it when you have been much with 
 God. That which is on your hearts most, v.ill be most in their ears. 
 T confess, I must speak it by lamentable experience, that I publish to 
 my flock the distempers of my soul. When I let my heart grow cold, 
 my preaching is cold ; and when it is confused, my preaching is con- 
 fused also. And I have often observed it in the best of my hearers, 
 that when I have grown cold in preaching, they have grown cold ac- 
 cordingly. The next prayers I have heard from them, have been too 
 much like my sermons. You cannot decline and neglect your duty, 
 but others will be losers by it as well as yourselves. If we let our 
 love decrease, and if we abate our holy care and watchfulness, it will 
 soon appear in our doctrine. If the matter shew it not, the manner 
 will ; and our hearers are likely to fare the worse for it. Whereas, 
 if we could abound in faith and love and zeal, how would they over- 
 flow to the refreshing of our congregations ! and how would this ap- 
 
292 THE UEFORMliU PASTOi:. 
 
 pear by increasing the same graces in our people ! Watcli tlierefore, 
 brethren, over your own hearts. Keep out lusts, and worldly inclina- 
 tions ; and keep up the life of faith and love. Be much at home, and 
 be much with God. li'it be not your daily serious business to study 
 your own hearts, to subdue corruptions, and to " walk with God," all 
 will go amiss with you, and you will starve your audience. — Or if you 
 have an affected fervency, you cannot expect any great blessing to at- 
 tend it. — Above all, be much in secret prayer and meditation. 
 Thence you must fetch the heavenly fire, that must kindle your sacri- 
 fices. 
 
 But besides this general course of watchfulness for ourselves and 
 others, methinks a minister should take some special pains with his own 
 heart, just before he goes to the congregation. If it be cold then, 
 how is he likely to warm the hearts of his hearers ? Go then to God 
 especially for life. Read some rousing, awakening book ; or medi- 
 tate on the vast importance of the subject on which you are to speak ; 
 and on the great necessity of your people's souls ; that thus you may 
 go, in " the zeal of the Lord, into his house." (Psalm Ixix. 9.) 
 
 PART SECOJYD. 
 
 OF THE DUTY OF STATED MINISTERS WITH UESPECT TO THEIR PEOPLE. 
 
 Having showed you, as it was first necessary, what we must be. 
 and what we must do ibr our own souls, I proceed to the 
 
 Second branch of the exhortation ; which is thus expressed : 
 " Take heed unto all the flock over which the Holy Ghost hath 
 made you overseers, to feed the church of God, which he hath pur- 
 chased with his own blood." 
 
 Here it is necessarily supposed that every fiock should have their 
 own pastor, and every pastor his own flock. It is the will of God, 
 that christians should " know their teachers that labour among them, 
 and are over them in the Lord." ( I Thess. v. 12.) Paul and Bai:- 
 NABAs " ordained elders in every church." (Acts xiv. 25. See Tit. 
 i. 5.) Though a minister be an ofiicer in the universal church, yet 
 he is in an especial manner the overseer of that particular church 
 which is committed to his care. When we are ordained ministers, 
 without a special charge, we are licensed and commanded to do our 
 
THE REFORMED PASTOR. 293 
 
 best for all, where we are called to exercise ; but when we have un- 
 dertaken a particular charge, we have restrained the exercise of our 
 gifts and guidance especially to that : so that we should allow others 
 no more of our time and help than our own flock can spare. From 
 this relation of pastor and flock, arise those duties which we mutually 
 owe each other. 
 
 [t is further implied, that our flocks should be no larger, than we 
 are capable of overseeing, or taking the care of. The nature of the 
 pastoral work is such as requires it to be done by the pastor himself. 
 
 By the flock or church is meant that particular society of chris- 
 tians of which a bishop or elder has the charge ; associated for per- 
 sonal communion in God's public worship, and for other mutual assis- 
 tance in the way to salvation. 
 
 What is meant when we are exhorted nocfiaivftv triv {xxlr]aiav 
 seems to be, not only to feed the church, as it is translated ; not 
 merely to rule it, as some understand it ; but to perform every 
 branch of the pastoral oversight. In a word, it is pastorem agere ; 
 to do the work of a pastor to the flock. 
 
 In treating of this part of the exhortation, we shall I. Consider and 
 recommend the several branches of the ministerial office. (Ch. i.) A 
 minister's stated public work — preaching — prayer — and administering 
 the sacraments. — (Ch. ii.) Personal inspection, and private instruction. 
 — (Ch. iii.) The several cases and characters to be regarded, both in 
 preaching and private discourse. — (Ch. iv.) Catechising. — (Ch. v.) 
 Arguments for personal instruction, particularly by catechising. — (Ch. 
 vi.) Church discipline. — II. (Ch. vii.) The motives to pastoral fideli- 
 ty, suggested in the text. — III. (Ch. viii.) The objections against this 
 course of ministerial duty. — IV. (Ch. ix.) Miscellaneous directions re- 
 specting the whole ministerial work. — V. (Ch. x.) The conclusion ; 
 being a particular application of the whole. 
 
 CHAPTER I. 
 
 OF A MINISTER S STATED PUBLIC WORK — PREACHING ; PRAYER ; AND 
 ADMINISTERING THE SACRAMENTS. 
 
 One of the most important and most excellent parts of our work is 
 I. The PUBLIC PREACHING of the word. [Here we shall suggest a 
 
294 THE REFORMED PASTOR. 
 
 few thoughts on the design of preaching — the manner of it — the pro- 
 nunciation- and the composition of sermons.] 
 
 1. Of the Design of Preaching. 
 
 The grand design of preaching is, to show men their truest hap- 
 piness, and to direct them how to attain it. — It is the great work of 
 christian ministers, to acquaint men with God, and that glory which 
 all his chosen people shall enjoy in his presence ; to show them the 
 certainty and excellence of the promised felicity in the life to come, 
 compared with the vanities of the present world, that so we may turn 
 the stream of their thoughts and affections, bring them to a due con- 
 tempt of this world, and put them upon seeking that durable treasure. 
 This is the work about which we are to treat with men, day after 
 day ; for could we once bring them to propose a right end, and set 
 their hearts unfeignedly on God and heaven, the greatest part of our 
 business would be done. Having shown them the right end, our next 
 work is to acquaint them with the right means of attaining it. We 
 must first teach them the evil and danger of sin ; then we must 
 open to them the great mysteries of redemption ; — the person, na- 
 tures, incarnation, life, sufferings, death, resurrection, ascension, in- 
 tercession, and dominion of the blessed Son of God. As also, the 
 conditions imposed on us ; the duties he has commanded us ; the ev- 
 erlasting torments he has threatened to the finally impenitent ; the 
 rich treasury of his blessings and grace; the tenor of his promises 
 and all the privileges of the saints. We must recommend to them 
 a life of holiness and communion with God. We must excite them 
 to, and direct them in the performance of all the spiritual duties 
 which the gospel requires. At the same time, we must discov- 
 er to them the deceitfulness of their own hearts ; the many difficul- 
 ties and dangers they will meet with; especially we must show 
 them the depth of Satan's temptations, and assist them against all 
 these. We must reveal and recommend to them the great and 
 gracious designs of God, in his works of creation, providence, re- 
 demption, justification, adoption, sanctification, and glorification. In 
 a word, we must teach them as much as we can, of the whole works 
 and word of God. And what two volumes are here for a minister to 
 preach upon ! how great, how excellent, how wonderful ! All chris- 
 tians are the disciples or scholars of Christ : the church is his school : 
 we are his ushers : the Bible is his grammar : this it is we must be 
 daily teaching them. The Papists would teach them without book, 
 lest they should learn heresies from the word of truth ; but our busi- 
 ness is not to teach them without book, but to help them to under- 
 stand this book of God. 
 
THE REFORMED PASTOR. 295 
 
 2. Of the Manner of Preaching. 
 
 Preaching is a work which requires greater skill, and especially 
 greater life and zeal, than any of us commonly bring to it. It is no 
 trifling matter to stand up in the face of a congregation, and deliver 
 a message of salvation or damnation, as from the living God, in the 
 name of the Redeemer. It is no easy thing to speak so plainly that 
 the most ignorant may understand us ; so seriously that the deadest 
 heart may feel ; and so convincingly that contradicting cavillers may 
 be silenced. Certainly, if our hearts were set upon the work of the 
 Lord as they ought to be, it would be done more vigorously than by 
 the most of us it is. Alas ! how few ministers preach with all their 
 might, or speak about everlasting joys and torments in such a manner 
 as may make men believe that they are in earnest ! It would make a 
 man's heart ache to see a number of dead and drowsy sinners sit un- 
 der a minister, without having a word that is likely to quicken or 
 awaken them. The blow often falls so light, that hard-hearted per- 
 sons cannot feel. Few ministers will so much as exert their voice, 
 and stir themselves up to an earnest delivery. Or if they speak loud 
 and earnestly, often-times they do not answer it with earnestness of 
 matter ; and then the voice does but little good. The people will es- 
 teem it but mere bawling, if the matter does not correspond. On the 
 other hand, it would grieve one to hear what excellent subjects some 
 ministers treat upon, who yet let them die in their hands for want of a 
 close and lively application ; — what fit matter they have for convincing 
 sinners, and yet how little they make of it. O sirs ! how plain, how 
 close, how serious should we be in delivering a message of such impor- 
 tance as ours, when the everlasting life or death of men are concerned 
 in it ! Methinks we are no where so much wanting, as in seriousness : 
 yet nothing is more unsuitable to our business, than to be slight and dull. 
 What ! speak coldly for God, and for the salvation of men ? Can we 
 believe that our people must be converted or condemned, and yet can 
 we speak to them in a drowsy tone ? In the name of God, brethren, 
 awaken your hearts before you come into the pulpit ; that when you 
 are there, you may be fit to awaken the hearts of sinners. Remember, 
 that they must be awakened, or damned : but surely a sleepy preach- 
 er is not likely to awaken them. Though you give the holy things of 
 God the highest praises in words, if you do it coldly, you will unsay 
 by your manner all that you have said. It is a kind of contempt of 
 great things, (especially so great as these) to speak of them without 
 great affection and fervency. '•' Whatsoever our hand findeth to do," 
 
29G 
 
 THE REFORMED PASTOR. 
 
 (certainly then in such a work as preaching for men's salvation) we 
 should " do it with all our might." (Eccl. ix. 10.) Though I do 
 not recommend a constant loudness in your delivery, (for that will 
 make your fervency contemptible) yet see to it, that you have a con- 
 stant seriousness ; and when the matter requires it (as it should do in 
 the application, at least) then " lift up your voice and spare not" your 
 spirits. S[)eak to your hearers as to men that must be awakened ei- 
 ther here or in hell. Look upon your congregation with seriousness 
 and compassion ; and think in what a state of joy or torment they 
 must be forever ; and that surely will make you earnest, and melt 
 your hearts for them. Whatever you do, let the people see that you 
 are in good earnest. You cannot soften men's hearts by jesting with 
 them, or telling them a smooth tale, or patching up a gaudy oration. 
 They will not cast away their dearest pleasures, at the drowsy request 
 of one who seems not to mean as he speaks, or to care raucii whether 
 his request be granted or not. 
 
 Let us then rouse up ourselves to the work of the Lord. Let us 
 speak to our people as for their lives, and " save them as by vio- 
 lence, pulling them out of the fire." (Jude 23.) Satan will not be 
 charmed out of his possessions ; we must lay siege to the souls of sin- 
 ners, which are his chief garrison ; must play the battery of God's 
 ordnance against it, and play it close, till a breach is made ; not suf- 
 fering them to make it up again. As we have reasonable creatures 
 to deal with, we must see to it that our sermons be all convincing ; 
 and that we make the light of scripture and reason shine so bright in 
 the faces of the ungodly, that unless they wilfully shut their eyes, it 
 may even force them to see. A sermon full of mere words, while it 
 wants the light of evidence, and the zeal of life, is but an image, or a 
 well dressed carcase. In preaching, there is intended a communion 
 of souls between us and our people ; or a communication of somewhat 
 from ours to theirs. We must endeavour to communicate the fullest 
 light of evidence, from our understandings to theirs; and to warm 
 their hearts, by enkindling in them holy affections from our own. 
 The great things which we are to commend to our hearers, have rea- 
 son enough on their side, and lie plain before them in the word of 
 God. We should therefore be so furnished with a proper store of ev- 
 idence, as to come as with a torrent upon tlieir understandings, and 
 bear down all before us. With our dilemmas and expostulations, we 
 should endeavour to bring them to a nonplus, tliat they may be forc- 
 ed to yield to the power of truth ; to see that it is great and will pre- 
 vail. 
 
THE REFORMED PASTOR. -«' 
 
 3. Of the Pronunciation. 
 
 A great matter with most of our hearers, lies in the pronunciation 
 and tone of the voice. The best matter will not move them unless 
 it be movingly delivered. When a man has a reading or declaiming 
 tone, and speaks like a school-boy saying a lesson or pronouncing an 
 oration, few are much affected with any thing that he says. The 
 want of a familiar tone and expression, is as great a defect ui the de- 
 livery of most of us, as any thing whatever: in this respect therefore 
 we should be careful to amend. Let us guard against all affectation 
 and speak as familiarly to oar people as if we were speaking to any of 
 
 them personally. 
 
 4 Of the Composition of Sermons. 
 
 In the study of our sermons we are apt to be negligent ; gather- 
 incr only a few naked heads, and not considering of the most forcible 
 expressions to set them home to men's hearts. We must study how 
 to convince and get within men, and how to bring each truth to the 
 quick; not leaving all this to our extemporv promptitude, unless it 
 be in cases of necessity. . . p 
 
 Next to preaching let me mention another very important part oi 
 
 our public work ; that is, , ^ , • ^, .„ 
 
 II To auide our people, and be their mouth to God in the praj- 
 ers and praises of the church ; as also to bless them in the name of 
 
 the Lord. . i . * .„ 
 
 This sacerdotal part of our office is not the least; nor ought it o 
 be thrust into a corner, as it too frequently is. A very considerable 
 part of God's public service, was wont in all ages of the church, till 
 of late, to consist in praises and eucharistical acts of communion 
 The Lord's day was kept as a day of thanksgiving, in the hymns and 
 common rejoicings of the faithful ; in special commemoration of the 
 work of redemption, and the happy condition of the gospel church 
 Though I am as apprehensive of the necessity of preaching as most 
 persons, yet I think it ought not to prevent our solemn prayers to. 
 and praises of God, from employing more of the Lord's day than they 
 generally do. Our worship should be as evangelical as our doctrine^ 
 Fnow as it is our business to lead the devotions of our people on such 
 solemn occasions, we ought to take great care, that we do it with that 
 propriety and fervour which will promote their real edification 
 
 Another part of our pastoral work, which I may take nol.oe of m 
 
 this chapter, is, . , , <• 
 
 IIL The administration of the sacred mysteries, or the seals ot 
 
 God's covenant, baptism, and the Lord's supper. 
 
 38 
 
~98 THE REFORMED PASTOR. 
 
 Many ministers totally neglect these ordinances; others adminis- 
 ter them in a very careless manner ; and a third sort lay a very un- 
 due stress on triflmg circumstances relating to them, and make them 
 a matter of much contention, even in that ordinance, in which union 
 and communion are so much professed. [I shall only observe that we 
 ought carefully to avoid all these faults.] 
 
 CHAPTER SECOND. 
 
 OF PERSONAL INSPECTION AND PRIVATE INSTRUCTION. 
 
 We are commanded in the text to " take heed to all the flock ;" 
 that is, doubtless, to every individual member of it. To which end 
 it is necessarily supposed, that we should know every person that be- 
 longs to our charge ; for how can we take heed to them if we do not 
 know them 1 We must labour to be acquainted, as fully as we can, 
 not only with the persons, but with the state of all our people, — their 
 inclinations, and conversations ; what are the sins they are most in 
 danger of; what duties they neglect, both with respect to the matter 
 and the manner ; and to what temptations they are peculiarly liable. 
 If we know not the temperament or disease, we are likely to prove 
 unsuccessful physicians. 
 
 Being thus acquainted with all the flock, we must take diligent 
 heed to them, or do the work of a pastor towards every individual. 
 And one would imagine, that all reasonable men would be so well sa- 
 tisfied in regard to this, that nothing need be said to recommend it. 
 Does not a careful shepherd lock after every individual sheep, and a good 
 physician attend every particular patient? Why then should not the 
 shepherds and the physicians of the church take heed to every indi- 
 vidual member of their charge ? Christ himself, the great and ' good 
 shepherd,' who has the whole flock to look after, takes care of every 
 individual; like him whom he describes in his parable, who ' left the 
 ninety nine sheep in the wilderness, to seek after one that was lost.' 
 Paul ' taught the people publicly, and from house to house.* He 
 ' warned every man, and taught every man, that he might present ev- 
 ery man perfect in Christ Jesus. (Col. i. 18.) ' Every man is to seek 
 the law at the priest's lips.' (Mai. ii. 7.) We are to ' watch for souls 
 as those that must give an account' (Hob. xiii. 17.) how we have 
 done it. 
 
THE REFORMED PASTOR. '^^ 
 
 To these and a variety of other scriptures which might be quoted 
 to our present purpose, I might add many passages from the ancient 
 councils, from whence it appears that such a personal inspection was 
 the practice of the most ancient times. But I shall only mention one 
 from Ignatius : — " Let assemblies be often gathered ; seek after (or 
 inquire of) all by name ; despise not servant men or maids."* 
 
 Let me now mention a few particulars to which this part of our 
 work should be applied. '' 
 
 1. We should use all the means we can to insiruct the ignorant in 
 the matters of their salvation. 
 
 We should use our own most plain familiar words in discoursing with 
 them, and should give or lend them such books as are fit for them. 
 We should persuade them to learn catechisms ; and direct such as 
 cannot read, to get help of their neighbours, whom we should exhort 
 to give them their assistance ; especially such as have the best oppor- 
 tunities for it. 
 
 2. We should be ready to give advice to such as come to us with 
 cases of conscience ; especially that great case which the Jews put to 
 Peter, and the jailor to Paul and Silas, ' What must we do to be 
 saved?' 
 
 A minister is not only to be employed in public preaching to his 
 people, but sliould be a known counsellor for their souls, as the law- 
 yer is for their estates, and the physician for their bodies. Not that 
 a minister (any more than a physician or lawyer) should be troubled 
 with every trifling matter about which others can advise them as well. 
 But every man that is in doubts and difficulties about matters of im- 
 portance, should bring his case to his minister for resolution. Thus 
 NicoDEMus came to Christ, as it was usual with the people to go to 
 the priest, ' whose lips were to preserve knowledge, and at whose 
 mouth, they were to ask the law, because he was the messenger of 
 the Lord of hosts.' (Mai. ii. 7.) Since the people are grown too much 
 unacquainted with the office of the ministry, and their own duty here- 
 in, it belongs to us to acquaint them with it, and to press them pub- 
 licly, to come to us for advice in cases of great concernment to their 
 souls. What abundance of good might we do, could we but bring 
 them to this ! But how few are there who heartily press their people 
 to it ! A sad case, that men's souls should be injured and hazarded 
 by the total neglect of so great a duty; and that ministers should 
 scarce ever tell them of it and awaken them to it ! Were they but 
 
 * nvyroTiQor ffui ayt-yui ytifffSciffav' i| oi uuuToc TraiTug ''>',Tf!. Jov/.uvg y.ai dov- 
 Xag fitj v7ieQ7;(fuiei. Ignat. ad Polyc. 
 
3(M) TUli RLlOiiAlL^U I' A.STOR. 
 
 duly scnsiWe of the need and importance of it, you would have them 
 more fr quently knocking at your doors, to open their cases, to make 
 their complaints, and to ask your advice. I beseech you then, put 
 them n)ore upon this ; and perform your duty carefully when they 
 seek your help. 
 
 To this end it is very necessary, that we should be acquainted 
 vvith practical cases, and especially with the nature of true grace, so 
 that we may asi.ist them in trying their states, and resolve the main 
 question, which concerns their everlasting life or death. One word 
 of seasonable, prudent advice, given by a minister to persons in ne- 
 cessity, has sometitnes done that good which many sermons have fail- 
 ed of doing. 
 
 3. We should have an especial eye upon families, to see that 
 they be well ordered, and that the duties of each relation be well per- 
 formed. 
 
 The life of religion, and the welfare anJ glory of church and state, 
 depend much upon family government and duty. If we suffer the 
 neglect of this, we ufido all. What are we likely to do towards the 
 reforming of a congregation, if all the work be cast upon us alone, 
 and masters of families neglect that necessary duty of theirs, by which 
 they are obliged to help us ? If any good be begun by the ministry 
 in any soul, a careless, prayerless, worldly family is likely to stifle, or 
 very much hinder it. Whereas, if you could but get the rulers of fa- 
 milies to do their part ; to take up the work where you left it ; what 
 abundance of good might be done by it ! Do all that you can there- 
 fore to promote this business, if ever you desire the true reformation 
 and welfare of your parishes. 
 
 To this end, get information, how every family is conducted, and 
 how God is worshipped in it, that you may know how to proceed. 
 Go now and then among them, when they are most at leisure, and 
 ask the master of the family whether he prays with them and read* 
 the scripture. Labour to convince such as neglect this, of their sin. 
 If you have an opportunity, pray with them before you go, to give 
 them an example what you would have them do, and how they should 
 do it. Then get them to promise that they will be more conscien- 
 tious therein for the future. — If you find any unable to pray in tolera- 
 ble expressions, through ignorance or disuse, persuade them to study 
 their wants, and get their hearts affected with them. Advise them 
 frequently to visit those neighbours who use to pray, that they may 
 learn ; and in the mean time, recommend it to them to use a form of 
 prayer, rather than omit the duty. It is necessary to most illiterate 
 
THE REFORMED PASTOR. 301 
 
 people, who have not been brought up where prayer has been used, to 
 begin with a form ; because otherwise they will be able to do nothing. 
 From a sense of their inability, they will wholly neglect the duty, 
 though they desire to perform it. Many persons can utter some hon- 
 est requests in secret, who will not be able to speak tolerable sense, 
 before others ; and I will not be one of them that had rather the duty 
 were wholly neglected, or profaned and made contemptible, than en- 
 courage them to use a form, either recited by memory, or read. Tell 
 them however, that it is their sin and shame to be so unacquainted 
 with their own necessities, as not to know how to speak to God in 
 prayer, when every beggar can find words to ask an alms ; and that 
 this form is only to be used, till they can do without it ; which they 
 ought to endeavour after, that their expressions may be varied accord- 
 ing to their necessities and observations. 
 
 See that besides the Bible, they have some profitable moving 
 books in every family. If they have none, persuade them to buy 
 some of a low price. If they arc not able, either give them, or pro- 
 cure for them such as are likely to be of the greatest use to them. 
 Engage them to read in the evening, when they have leisure, but es- 
 pecially on the Lord's day ; and by all means persuade them to teach 
 their children to read English. Particularly, direct them how to 
 spend the Lord's day ; how to dispatch their worldly business, so as 
 to prevent encumbrances and distractions ; and when they have at- 
 tended public worship, how to spend their time in their families. 
 The life of religion among poor people especially, depends much up- 
 on this, because they have very little time besides this to spare. If 
 they lose this, they lose all, and will remain ignorant and brutish. — 
 Persuade the master of the family, every Lord's day evening, to cause 
 all his family to repeat some catechism to him, and give him an ac- 
 count of what they have learned that day in public. If you find any 
 who cannot spend their time profitably at home, advise them to take 
 their families to some godly neighbour that can. 
 
 If any in the family are known to be unruly, give the ruler a spe- 
 cial charge concerning them, and make him understand what a sin it 
 is to connive at, and tolerate them. If you can thus get masters of 
 families to perform their duty, they will save you much pains with the 
 rest, and greatly promote the success of your labours. You cannot 
 expect a general reformation, till you procure family reformation. 
 Some little obscure religion there may be, in here and there one ; 
 but while it slicks with single persons, and is not promoted by these 
 societies, it does not prosper, nor promise much for future increase. 
 
302 THE REFORMED PASTOR. 
 
 4. Another part of our ministerial oversight lies in visiting the 
 SICK, and helping them to prepare for a fruitful life, or a happy 
 death. 
 
 Though this be the business of all our lives and theirs, yet a time 
 of sickness requires extraordinary care both in them and us. When 
 time is almost gone, and they must be now or never reconciled to 
 God and possessed of his grace ; oh ! how does it concern them to re- 
 deem their few remaining hours, and ' lay hold on eternal life !' And 
 when we see that we shall have but a few more days or hours with 
 them, in which to speak to them in reference to their eternal state, 
 what man that is not an infidel, or to the last degree stupid, would 
 not be with them, and do all that he can in that short space for their 
 salvation 1 Will it not awaken us to compassion, to look upon a lan- 
 guishing man, and think that within a few days his soul will be in 
 heaven or in hell ? So great is the change made by death, that it 
 should awaken us to the greatest sensibility to see a man so near it ; 
 and it should excite in us the deepest pangs of compassion, to do the 
 office of inferior angels for the soul, before it departs from the flesh, 
 that it may be ready for the convoy of superior angels, to transmit it 
 to the prepared glory. When a man is almost at his journey's end, 
 and the next step puts him into heaven or hell, it is time for us to 
 help him if we can, while there is hope. 
 
 But further ; as the present necessity of sick persons should in- 
 duce us to take that opportunity for their good, so should the advan- 
 tage which sickness and the foresight of death affordeth for it. There 
 are few of the stoutest hearts but will hear us on their death-beds, 
 though they scorned us before. They will then be as tame as lambs, 
 who were before as untractable as mad-men. I find not one in ten of 
 the most obstinate, scornful wretches in the parish, but when they 
 come to die, will humble themselves, confess their faults, seem peni- 
 tent, and promise, if they should recover, to reform their lives. With 
 what resolution will the worst of them seem to cast away their sins, 
 exclaim against their follies, and the vanities of the world, when they 
 see that death is in earnest with them ! I confess it is very common 
 for persons at such a season to be frightened into ineffectual purposes, 
 but not so common to be converted to fixed resolutions. Yet there 
 are some exceptions. That there are so few, should make both them 
 and us the more diligent in the time of health ; and that there are any 
 should bestir us at last, in the use of the last remedies. 
 
 It will not be useless to ourselves to read such lectures of mor- 
 tality. Surely it will much try the faith and seriousness of ministers 
 
THE REFORMED PASTOR. 308 
 
 or Others, to be about dying men : they will have much opportunity 
 to discern, whether they themselves are in good earnest about the af- 
 fairs of the world to come. ' It is better to go to the house of mourn- 
 ing, than to the house of feasting ;' for it tends to ' make the heart 
 better' when we see ' the end of all the living,' (Eccl. vii. 2.) and 
 what it is that the world will do for those who sell their salvation for 
 it. — Ft will excite us the better to consider the use of faith and holi- 
 ness, which cannot prevent us from dying, any more than others, but 
 which may enable us to die better than they. 
 
 To render your visits to the sick the more useful, take the fol- 
 lowing directions. 
 
 (1.) Stay not till their strength and understanding be gone, and 
 the time so short that you scarcely know what to do, but go to them 
 as soon as you hear they are sick, whether they send for you or not. 
 
 (2.) When the time is so short, that there is no opportunity to 
 attempt the change of their hearts in that distinct and gradual way 
 which is usual with others, we must be sure to dwell upon those truths 
 which are of the greatest importance, and which are the most likely 
 to effect the great work of their conversion. — Show them the certainty 
 and glory of the life to come ; the way in which it was purchased ; 
 the great sin and folly of neglecting it in time of health ; yet the pos- 
 sibility that remains of obtaining it, if they do but close with it hearti- 
 ly, as their happiness, and with the Lord Jesus Christ, as the way 
 thereto ; abhorring themselves for their former evil, and unfeignedly 
 resigning up themselves to be justified, sanctified, ruled, and saved by 
 him. Show them the sufficiency and necessity of the redemption by 
 Jesus Christ, and the fulness of the Spirit, which they may, and must 
 be partakers of; the nature and necessity of faith, repentance, and 
 resolutions for new obedience, according as there shall be opportuni- 
 ty. Labour, upon conviction and deliberation, to engage them by 
 solemn promise to Christ, that if their lives are spared, they will yield 
 him such obedience.* 
 
 (3.) If they recover, go to them purposely to remind them of their 
 promises, that they may reduce them to practice. If, at any time af- 
 terward, you see them remiss, go to them again, to put them in mind 
 of what they formerly said : this is often of great use to such as re- 
 cover : it has been the means of converting many a soul. It is ne- 
 cessary therefore, that you visit them whose sickness is not mortal, as 
 
 * In Mr. Baxter's practical works (Vol. I. p. 511, Szc.) tliere is " A form 
 of exhortation to the godly and the ungodly in thtir sickness," which the 
 reader may find it worth his while to consult, for further direction on this head. 
 
304 THE REFORMED PASTOR. 
 
 well as them that are dying : you will hereby have some advantage to 
 bring them to repentance and newness of life, as you will afterwards 
 have this to plead against their sins. When the emperour Sigismund 
 asked the bishop of Colen, " What was the way to be saved ?" He 
 answered him, " that he must be what he promised to be, when he 
 was last troubled with the stone or the gout." In such a manner, may 
 we remind our people, after a fit of sickness, of the resolutions they 
 made in it. 
 
 (5.) It is the duty of ministers to reprove and admonish such as 
 have been guilty of notorious and scandalous sins. 
 
 Before we bring such matters to the congregation, [the propriety 
 and manner of which will be afterwards considered] it is ordinarily fit 
 for the minister to try what he himself can do more privately, to bow 
 the sinner to repentance. — A great deal of skill is here required, and 
 a difference must be made according to the various tempers of the of- 
 fenders. But with the most, it will be necessary to fall on with the 
 greatest plainness and power ; — to shake their careless hearts, and show 
 them the evil of sin ; its sad effects; the unkindness, unreasonable- 
 ness, unprofitableness, and other aggravations that attend it ; — what 
 it is they have done against God, and themselves. 
 
 (6.) We ought to give due encouragement to those humble, upright, 
 obedient christians, who profit by our teaching, and are ornaments to 
 their profession. 
 
 We should, in the eyes of all the flock, put some difference be- 
 tween them and others, by our more especial familiarity, and other 
 testimonies of our approbation of, and rejoicing over them, that so we 
 may both encourage them, and excite others to imitate them. God's 
 graces are amiable and honourable in all, even in the poorest of the 
 flock, as well as in their pastors. The smallest degrees must be cher- 
 ished and encouraged ; but the highest, more openly honoured, and 
 proposed to imitation. They who slight the most gracious because 
 they are of the laity, while they claim to themselves the honour 
 of the clergy, as they show themselves proud and carnal, take the 
 ready way to debase themselves, and to bring their office into con- 
 tempt. If there be no honour due to the real sanctity of a christian, 
 much less to the relative sanctity of a pastor ; nor can he reasonably 
 expect it should be given him. 
 
THE REFORMED PASTOR. 305 
 
 CHAPTER THIRD. 
 
 OF SEVERAL PARTICULAR CASES AND CHARACTERS, TO BE REGARDED 
 BOTH IN PREACHING AND PRIVATE DISCOURSE. 
 
 [Having treated of preaching in general, and recommended pri- 
 vate instruction, with regard to some objects peculiar to it, we shall 
 now take notice of such cases as are to be attended to in both.] 
 
 I. One great part of our ministerial work (i. e. both in public and 
 in private,) is to bring unsound professors to sincerity. 
 
 Though we be not absolutely certain that this or that man in partic- 
 ular is unsound and unsanctified, yet, as long as we have a certainty 
 that many such attend upon our ministrations ; and since we have a 
 great probability that this is the character of some that we can name, 
 we have ground enough to go upon, in treating with them for their 
 conversion. 
 
 Alas ! the misery of the unconverted is so great, that it calls loud- 
 est for our compassion. They are " in the gall of bitterness, and the 
 bond of iniquity." (Acts viii. 23.) They have "no part or fellowship" 
 in the pardon of sin, or the hope of glory. We have therefore a work 
 of great necessity to do for them; even to "open their eyes, to turn 
 them from darkness unto light ; from the power of Satan unto God ; 
 that they may receive the forgiveness of sins, and an inheritance 
 among the sanctified by faith in Christ ;" (Acts xxvii. 18.) — to soften 
 and " open their hearts," to the entertainment of the truth, " if perad- 
 venture God will give them repentance, to the acknowledging of it, 
 that they may escape out of the snare of Satan, who are led captive 
 by him at his will." (2 Tim. ii. 25, 26.) It is so sad a case to see 
 men in a state of damnation, that methinks we should not be able to 
 let them alone, either in public or in private, whatever other work we 
 have to do. I confess I am forced frequently to neglect that which 
 would tend to the further increase of the godly, and what may be cal- 
 led " stronger meat," (Heb. v. 12.) because of the lamentable neces- 
 sity of the unconverted. — Who can talk of controversies, or nice un- 
 necessary points, or even truths of a lower degree of necessity, how- 
 ever excellent, to gratify certain hearers of higher fancies, (who look 
 for rarities, and expect to have their ears pleased,) while he sees a 
 number of ignorant, carnal, miserable sinners, before him, who must 
 be CHANGED or DAMNED ? — Methiuks I even see them entering upon 
 their final woe ! Methinks I hear them crying out for the speediest 
 help! — If they have not hearts to seek or ask for help themselves, 
 their misery speaks the louder. — As Paul's " spirit was stirred vvith- 
 39 
 
306 THE KEl'OUMEU PASTOR. 
 
 in him," when lie saw the Athenians so addicted to idolatry, (Acts 
 xvii. 16.) methinks it should cast us into one of his paroxysni.s, to see 
 such numbers of men in the greatest danger of being everlastingly 
 undone. If by faith we did indeed look upon them as within a 
 step of hell, it would more effectually untie our tongues, than Croe- 
 sus's danger did his son's. He that will let a sinner go down to hell 
 for want of speaking to him, has infinitely less esteem for souls than 
 the Redeemer of them had ; and less for his neighbour, than rational 
 charity will allow him to have for his greatest enemy. Oh ! there- 
 fore brethren, whomsoever you neglect, neglect not the most misera- 
 ble. Whatever you pass over, forget not poor souls, who are under 
 the condemnation and curse of the law, and who may every hour ex- 
 pect the infernal execution, if a speedy change do not prevent it. 
 Oh ! call after the impenitent with the greatest importunity, and dil- 
 igently pursue this great work of converting souls, whatever else you 
 leave undone ! 
 
 II. The next part of our ministerial work, is for the building up 
 those who are already converted. 
 
 And here our work is various, according to the various conditions 
 of such. 
 
 1. Many of our flock are young and weak; though of long stand- 
 ing, yet of small proficiency or strength. 
 
 Indeed this is the most common condition of the godly : most of 
 them stop at very low degrees of grace ; and it is no easy thing to 
 get them higher. — To bring them to higher and stricter opinions, is 
 easy enough ; but to increase their knowledge and gifts, is not easy ; 
 and to increase their graces is the hardesjt of all. 
 
 A state of weakness in grace is of very bad consequence. — It 
 abates consolation and delight in God, and makes persons less ser- 
 viceable to God and man. They dishonour the gospel ; they do but 
 little good to any about them, or to themselves. And as they live to 
 but little profit, they are unwilling, and too unfit to die. How dili- 
 gent then should ministers be, to cherish and increase the graces of 
 God's people ! The strength of christians is the honour of the church. 
 When men are inflamed with the love of God ; live by a lively, op- 
 erative faith ; set light by the profits and honours of the world ; " love 
 one another with a pure heart fervently ;" can bear, and heartily for- 
 give a wrong ; "suffer joyfully" for the cause of Christ ; walk inoffen- 
 sively in the world ; study to do good, willing " to be the servants of 
 all for their good, becoming all things to all men that they may win 
 them ;" yet " abstaining from the appearance of evil ;" and seasoning 
 
THE REFORMED PASTOR. 307 
 
 all their actions with a sweet mixture of prudence, humility, zeal, and 
 heavenly spirituality ; — O what an honour are they to their profession I 
 what ornaments to the church ! how excellently serviceable to God 
 and man ! The world would sooner believe that the gospel is indeed 
 a work of truth and power, if they could see more of these effects of 
 it upon the hearts and lives of men. They arc better able to read 
 the nature of a man's religion in his life than in the bible. Those 
 that "obey not the word, may be won by the conversation" (1 Pet. 
 iii. I.) of such as these. It is therefore a necessary part of our work, 
 to labour after the polishing and " perfecting of the saints," that they 
 may " be strong in the Lord, and fitted for their Master's use." 
 
 2. Another sort of converts, who need our assistance, are such as 
 labour under some particular distemper, or such as are often over- 
 come by some particular lust, which keeps their graces under, and 
 makes them temptations or troubles to others, and burdens to them- 
 selves. 
 
 Alas ! there are too many such persons as these. Some are es- 
 pecially addicted to pride ; some to vvorldliness ; some to this or that 
 sensual desire ; and many to sudden anger or violent passions. — Now 
 it is our duty to give our assistance to all these. We should labour, 
 by dissuasions and clear discoveries of the odiousness of their sin, and 
 by suitable directions about the way of remedy, to help them to a ful- 
 ler conquest of their corruptions. We are the leaders of Christ's ar- 
 my against the " powers of darkness," and we must resist all the 
 " works of darkness," wherever we find them, though it be in " the 
 children of light." We must be no more tender of the sins of the god- 
 ly, than of the ungodly ; nor ought we any more to befriend or favour 
 them. In proportion as we love their persons above others, should 
 we express it by opposing their sins. — We must expect to meet with 
 some tender persons among them, (especially when iniquity has got 
 to any head, and many have indulged it,) who will be as pettish, and 
 as impatient of reproof, as some worse men ; nay, they will interest 
 piety itself with their faults, and say that a minister who preaches 
 against them, preaches against the godly. But the servants of Christ 
 must do their duty, notwithstanding men's peevishness, and must not 
 so far " hate their brother," (Lev. xix. 17.) as to forbear the plain re- 
 buking of him, and " suffer sin to lie upon his soul." 
 
 3. Another sort of persons who require our regard, are declinino 
 CHRISTIANS, who are either fallen into some scandalous sin, or who 
 have abated their zeal and diligence, and discover that they have '* lost 
 their former love." 
 
308 THE REFORMED PASTOR. 
 
 As the case of backsliders is very sad, our diligence must be great 
 for their recovery. It is sad to themselves, to have lost so much of 
 their life and peace and usefulness ; and to have become so service- 
 able to Satan and his cause. It is sad to us, to see that all our labour 
 is come to this ; — that when we have taken so much pains with men, 
 and have entertained such hopes concerning them, all should be so 
 far frustrated. It is saddest of all, to think that God should be so 
 abused by those whom he hath so loved, and for whom he has done so 
 much ; that the enemy should have obtained such an advantage over 
 their graces ; and that Christ should be so " wounded in the house 
 of his friends ;" — that the name of God should be evil spoken of 
 through them, and that those who fear him should be reproached for 
 their sakes. — Besides, tlie condition of such persons is deplorable, as 
 a partial back-sliding has a tendency towards a total apostacy, and 
 would end in it, if special grace were not to prevent it. — The worse 
 the condition of such christians is, the more lies upon us for their 
 effectual recovery. We should " restore those that are overtaken 
 with a fault, in the spirit of meekness ;" (Gal. vi. 1.) and yet see to it, 
 that the sore be thoroughly searched and healed, what pain soever it 
 cost. We should especially look to the honour of the gospel, and see 
 that such persons rise by such free and full confessions, and by such 
 expressions of true repentance, that some reparation may be made to 
 the church and their holy profession, for the wound of dishonour 
 they have given both, by their sin. Much skill is required to the 
 restoring of such souls. 
 
 4. Much of our assistance is necessary for such of our people as 
 have fallen under some great temptation. 
 
 Every minister, therefore, should have much insight into " Satan's 
 wiles." We, of all persons, should " not be ignorant of his devices." 
 We should be acquainted with the great variety of them ; with the 
 cunning craft of his instruments, " who lie in wait to deceive," and 
 with all the methods used by the grand deceiver.— Some of our peo- 
 ple lie under temptations to errour ; especially the young, the unset- 
 tled, the self-conceited, and such as are most conversant with seduc- 
 ers. Young, raw, ungrounded christians, are commonly of their 
 mind who have most interest in their esteem, and most opportunity of 
 familiar conversation to draw them into their way. And as they are 
 tinder, erroneous persons want not the sparks of zeal to set them on 
 fire. A zeal for errour and opinions of our ow^n is natural ; it is ea- 
 sily kindled and kept alive ; though it is far otherwise with a spirit- 
 ual zeal for God. How much prudence and industry then is neces- 
 
THE REFORMED PASTOR. 309 
 
 sary for a pastor, to preserve the flock from being corrupted with nox- 
 ious conceits ; and especially such as lie under peculiar temptations 
 to it ! — Others are under temptations to worldly-mindedness ; others 
 to intemperance ; others to lust ; — some to one sin, and some to anoth- 
 er. A faithful pastor, therefore, should have his eye upon all his 
 flock ; should labour to be acquainted with their natural dispositions ; 
 with their business in the world ; with the company they live in, or 
 are most conversant with ; that so he may know where their tempta- 
 tions lie, and endeavour speedily, prudently, and diligently to help 
 them, both by his public preaching and private discourse. 
 
 5. Another branch of our ministerial work, is to comfort the dis- 
 consolate ; and to settle the peace of our people's souls, on sure and 
 lasting grounds. 
 
 To which end, the quality of their complaints, and the course of 
 their lives had need to be known ; for all persons must not have the 
 same consolations, who have the same complaints.* 
 
 6. Another part of our work with regard to real christians, re- 
 spects those who are strong and lively. 
 
 They have need of our assistance, partly to prevent their tempta- 
 tions and declensions, or to preserve the grace they have ; partly 
 to help them to a further progress and increase ; and partly to direct 
 them in the improvement of their graces for the service of Christ and 
 the assistance of their brethren : as also to encourage them (espe- 
 cially the aged, the tempted, and the afilicted) to persevere, that they 
 " may receive their crown." 
 
 III. Those whose characters are doubtful, are also to be regard- 
 ed both in our public and private discourses. 
 
 There are some of our flock, who by a professed willingness to 
 learn and obey, make it probable that they may have true repentance 
 and faith, who yet, by their ignorance, or lukewarmness, or by some 
 uneven walking, will occasion us fears as great as, or greater than 
 our hopes, with regard to their present safety. We may see occasion 
 to doubt the worst, though we have not ground to charge them with 
 being unconverted and impenitent persons. I think half that come 
 to me are of this sort, among whom I almost dare pronounce ten to 
 one to be unregenerate. 
 
 Now it may put some younger ministers to a difficulty to know 
 
 * The author tells us, that the reason of his brevity on this head, was, that 
 he had particularly treated of it in his other works, (See Vol. I. p. 281 and 
 477, &c. See also his " Directions for spiritual comfort," Vol. II. p. 846, &:c.) 
 — and that this subject has been considered at large by several other authors, 
 particularly by Mr, Bolton, in his " Instructions for right comforting." 
 
310 THE REFORMED PASTOR. 
 
 what they should do with this sort of people, where they have no suf- 
 ficient ground to pronounce them godly or ungodly, whatever tiieir 
 fears or hopes may be. — I would advise you to be very cautious how 
 you pass too hasty or absolute censures on any that you have to do 
 with ; because it is not an easy matter to discern that a man is cer- 
 tainly graceless, who professes to be a christian. Besides, we may 
 discharge our duty with regard to such persons, without an absolute 
 conclusion concerning their real characters. With regard to such, 
 let the following hints suffice. 
 
 Keep them close to the use of public and private means. — Be of- 
 ten with the lukewarm and careless, to admonish and awaken them : 
 for this purpose take the opportunities of sickness, which will bow 
 their hearts and open their ears. — See that they spend the Lord's day, 
 and order their fimilies, aright. — Draw them off from the temptations 
 to, and occasions of sin. — Charge them to come to you for help when 
 their minds are distressed, to open to you their temptations and dan- 
 gers, before they are swallowed up by them. — In your preaching, and 
 your discourse with them, strike at the great radical sins ; self-seek- 
 ing, carnality, sensuality, pride, worldly-mindness, infidelity, &c. — 
 Press them to reading the scriptures, and other good books ; and di- 
 rect them to such as are most likely to awaken them. — Engage their 
 godly neighbours to have an eye over them. — Keep up discipline in 
 the church, to awe them. — But especially maintain the life of grace in 
 your own souls, that it may so appear to them in all your sermons, that 
 every one who comes cold to the assembly, may have his mind pro- 
 perly affected before he departs. 
 
 [Thus have we given some directions for discharging our minis- 
 terial duty with regard to the unconverted, — to real converts of vari- 
 ous classes, — and to those whose characters are doubtful. But there 
 is another sort of men, whom we may probably meet with, in regard 
 to whom it may be proper in this chapter, to give a kw hints of ad- 
 vice :] That is, 
 
 IV. Opiniateu persons, who being tainted with pride and self- 
 conceit, are more ready to teach, than to be taught ; — who rather 
 than receive instruction from you, will quarrel with you, as ignorant 
 or erroneous. 
 
 The preservation of the unity and peace of your congregations, 
 doth very much depend on your right dealing with such persons as 
 these. [ — In order to cure them of their conceits, and to prevent 
 others from being infected with them, take the following directions.] 
 
 1. If any such person should fall in your way in any of your pri- 
 
THE REFORMED PASTOR. 311 
 
 vate conferences with your people, and by his impertinence should 
 strive to divert you from better discourse, tell him that the meeting 
 was appointed for another use, and that you think it improper to per- 
 vert it from that. — However, let him know, that you do not say this to 
 avoid any trial of the truth, but that you will, at any other time, give 
 him satisfaction, or receive instruction from him. 
 
 2. When you meet him with such an intent, ask him such ques- 
 tions as appear to be of great importance, but take care to throw 
 some difficulty in his way, and be sure to keep the predicate out of 
 your questions : put him most upon defining or distinguishing.* — If 
 he discover his ignorance in the case proposed, endeavour to humble 
 him under a sense of his pride and presumption, in going about with 
 a teaching, contentious behaviour, while he is so ignorant in things 
 of very great moment. At the same time, see to it that you are able 
 to give him information with regard to those points, wherein you find 
 him ignorant. 
 
 3. Take care to discern the spirit of the man. — If he be a settled, 
 perverse schismatic, quite transported with pride, humble him as 
 much as you can before other persons. But if you find him godly, 
 and there is hope of his restoration, only do this in a private manner. 
 Do not let fall any bitter words that would tend to his disparagement. 
 We must always be as tender of the reputation of good men, as our 
 fidelity to them and the truth will permit. We must " restore such 
 with the spirit of meekness." (Gal. vi. 1.) There is little hope of do- 
 ing them any good, if you once exasperate them, and disaffect them 
 towards you. 
 
 4. If you come to debate any controversy with such persons, tell 
 them, that seeing they think themselves able to teach you, it is your 
 desire to learn. — When they have spoken their minds to you in their 
 dictatorial manner, let them know, that they hare said nothing NE\r 
 to you ; that you had considered of it all before, and that if you had 
 seen divine evidence for it, you had received it long ago : that you 
 are truly willing to receive all truth, but that you have far better ev- 
 idence for the doctrines you have embraced, than they have for the 
 contrary. If they desire to hear what your evidence is, tell them, 
 that if they will hear as learners, with impartiality and humility, free- 
 ly entertaining the truth, you will communicate your evidence to them 
 in the best manner you can. — When you have brought any such per- 
 son to this, first shew him your reasons against the grossest imperfec- 
 
 * The author produces a number of such questions (Chap. viii. i ].) which 
 it was judged unneceseary here to retain. 
 
312 THE REFORMED PASTOR. 
 
 tions of his own discourse, and then give him a few of the clearest texts 
 of scripture in support of your sentiments. — When you have done, 
 give him some book that best defends the truth in question ; desire 
 him to peruse it carefully, and to bring you a sober, solid answer to it, 
 if, after the perusal, he judge it to be unsound. And, if you can, 
 fasten some one of the most striking evidences on him, before you 
 leave him. — If he refuse to read the book, endeavour to convince him 
 of his unfaithfulness to the truth, and his own soul. 
 
 But above all, before you part, sum up the truths wherein you are 
 both AGREED. Ask such a person, whether he suppose that you may 
 obtain salvation if you live according to your faith 1 And, if he will 
 allow that you may, — whether they that are so far agreed should not 
 live in love and peace, as children of the same God, and heirs of the 
 same kingdom ? — whether, notwithstanding your smaller difference, 
 you are not bound to hold communion in public worship and church 
 relation, and to walk together in the fear of God ? And whether it 
 be not schism to separate for the sake of so small a disagreement ? 
 
 5. In order to preserve the church from such an infection it is 
 desirable, that the minister be so far superiour to the people, as to be 
 able to teach them, and keep them in awe, and manifest their weak- 
 nesses to themselves and others. — The truth is, (a truth which cannot 
 be hid) it is much owing to the weakness of ministers, that our poor 
 people run into so many factions. When a proud seducer has a nimble 
 tongue, and a minister is so dull or ignorant as to be confounded by 
 him in company, it brings him into contempt, and overthrows the 
 weak, who judge his to be the best cause, that talks in the most con- 
 fident, plausible, and triumphant manner. 
 
 6. Endeavour frequently and thoroughly to possess your people's 
 minds with the nature, necessity, and daily use of the great unques- 
 tionable principles of religion, and of the great sin and danger of a 
 perverse zeal about the lower points ; especially before the greater 
 are well understood. Convince them of the obligations we are all 
 under, to maintain the unity and peace of the church. 
 
 If any small (but hurtful) controversy should arise, in order to di- 
 vert them from it, do you raise a greater, yourself ; which you have 
 better advantage to manage, and which is not likely to make a divi- 
 sion. Let contentious persons know that there are greater difficulties 
 than theirs, first to be resolved. — Go and converse with the persons 
 whom you perceive to be affected with any noxious conceits, as soon 
 as possible. When a fire is kindling, resist it in the beginning, and 
 make not light of the smallest spark. 
 
THE REFORMED PASTOR, 313 
 
 7. Preach to such auditors as these, some higher points wliich 
 shall be above their understandings. Feed them not always " with 
 milk," but sometimes with " strong meat;" for it exceedingly puffs 
 them up with pride, when they hear nothing from ministers, but what 
 they already know, and can say themselves : this it is that makes 
 them think themselves as wise as you, and as fit to be teachers ; 
 and it is this that hath set so many of them on preaching : For they 
 believe that you know no more than you preach. — However, do not 
 neglect the great fundamentals of religion, nor wrong other persons, 
 for their sakes. 
 
 8. Be sure to preach as little as possible against such persons as 
 these. Never in a direct manner oppose their sect by name, or any 
 reproachful titles ; for such persons are ordinarily exceeding tender, 
 proud, passionate and rash : so that they will but hate you, and fly 
 from you as an enemy, and say that you rail at them. Without men- 
 tioning THEM, lay the grounds clearly and soundly, which must sub- 
 vert their errours. If you are obliged at any time to deal with them 
 directly, handle the controversy thoroughly, peaceably, and convinc- 
 ingly. Be not long upon it ; do not say all that can be said ; but 
 choose that which they can have the least pretence to quarrel with, 
 and omit what would require more trouble to defend. 
 
 9. Keep up private meetings, and draw these persons in among 
 you : manage them prudently, and by this means you may keep them 
 from such meetings among themselves, as will promote divisions. 
 Professors very commonly will have private meetings ; which, if well 
 conducted, are of great use to their edification ; but if not, will be of 
 bad consequence. 
 
 In the management of them for the present purpose, observe the 
 following rules. — Be sure that you give a constant attendance. — Let 
 not the exercises of the meeting be such as encourage private men's 
 ostentation of their gifts, but such as tend to the edification of the 
 people. Do not let private men preach or expound scripture; nor let 
 every one speak to questions of his own proposing ; but do you re- 
 peat the sermons you have preached, call upon God in prayer, and 
 sing his praise. — Yet let there be some opportunity for the people to 
 speak. When you have done repeating, give them liberty to propose 
 any difficulties they want to have resolved respecting the subject in 
 hand, or any other. — If you perceive any of them bent upon the ex- 
 ercise of their abilities for ostentation, be not too severe upon them, 
 but mildly let them know, that it is for their good and the edification 
 of the church, that you oppose it. However, 
 40 
 
JJ14 THE REFORMED PASTOR. 
 
 10. Make use of your people's gifts to the uttermost, as your 
 helpers, in their proper places, in an ordinary way, and under your 
 guidance. This may prevent them from using them in a disorderly 
 way, in opposition to you. It has been a great cause of schism, that 
 ministers have contemptuously refused to make use of private men's 
 gifts for their assistance, and thrust them too far from holy things. The 
 good work is likely to go on but poorly, if none but ministers are em- 
 ployed in it. By a prudent improvement of the gifts of the more able 
 christians (none of which God gave to be buried, but for common use) 
 we may receive much help from them, and prevent their abuse, as 
 lawful marriage prevents fornication. 
 
 You may use the gifts of your people for several purposes : e. g. 
 urge them to be diligent in teaching, catechising, and praying with 
 their own families. — Recommend it to them to step out now and then, 
 to their ignorant neighbours, to catechise and instruct them, in meek- 
 ness and patience. Desire them to go often to impenitent and scan- 
 dalous sinners, and endeavour, with all possible skill and earnestness, 
 yet also with love and patience, to reform, convert, and save their 
 souls. — Acquaint them with their duty of watching over each other 
 "in brotherly love;" of " admonishing and exhorting one another 
 daily;" if any of them walk disorderly, to reprove them, and if they 
 prevail not, " to tell the officers of the church," that they may be fur- 
 ther dealt with, as Christ has appointed. — At your private meetings, 
 employ them in prayer. — In some cases, send them to visit particular 
 persons in your stead, when you are prevented from going. — Let some 
 of them be chosen to represent, and be agents for the church, in af- 
 fairs of importance relating to it. Let such as are fit, be made sub- 
 servient officers, I mean Deacons, that they may afford you help in a 
 regular way ; and then they will, by their relation, discern themselves 
 obliged to maintain the unity of the church, and the authority of the 
 ministry. But be sure that they be men competently qualified for the 
 office. 
 
 I am persuaded, if ministers had thus used the abilities of their 
 ablest members, they might have prevented much of the division, dis- 
 traction, and apostasy, that have befallen us ; for they would then 
 have found work enough upon their hands, for higher parts than 
 theirs, without invading the ministry; and would have seen cause to 
 bewail the inequality of their abilities, to the work which belonged to 
 them. Experience would have convinced and humbled them more 
 than our words will do. 
 
 11. Still keep up christian love and familiarity even with those 
 
THE REFORMED PASTOR. i}15 
 
 that have begun to warp and make defection : lose not your interest 
 in them while you have any thoughts of attempting their recovery. 
 
 If they withdraw into separate meetings, follow them, and enter 
 into a mild debate as to the lawfulness of it. Tell them that you have 
 a mind to hear what they have to say, and to be among them for their 
 good, if they will give you leave, for fear they should run to further 
 evil. You will thereby prevent much reviling, and the venting of 
 further errours, and by a moderate, gentle opposition of them, may in 
 time convince them of their folly : and by this means, if any seduc- 
 ers come from abroad to confirm them, you will be ready to oppose 
 them, and so you will at least do much to prevent the increase of 
 their party. 
 
 Ministers themselves have occasioned many of the divisions in 
 England, by contemning those that have withdrawn into separate 
 meetings ; by talking against them, and by reproving them in the 
 pulpit ; while they have been entire strangers to them, or have shun- 
 ned their company, and in the mean time have given seducers an op- 
 portunity to be familiar with them, and to do what they pleased with 
 them without contradiction. — Oh that ministers had been less guilty 
 of the errours and schisms that they talk against ! But it is easier to 
 chide sectaries in the pulpit, and subscribe a testimony against them, 
 than to play the skilful physician for their cure, or to do the tenth 
 part of our duty to prevent or heal their disorders. I am not finding 
 fault with prudent reprehensions of, or testimonies against them in 
 public : but I think too many of us have cause to fear, lest we do but 
 publicly proclaim our own shame, by our negligence or weakness; 
 and lest, in condemning, and testifying against them, we testify 
 against, and condemn ourselves. 
 
 12. In order to preserve your church from divisions, and to keep 
 your people from running after irregular, libertine preachers, be sure 
 that you never let these authors of schism outdo you in any thing 
 that is good. 
 
 As truth should be more effectual for sanctification than errour, if 
 you give them this advantage, you give them the day, and all 
 your disputations will do but little good. Weak people judge all 
 by the outward appearance, and by the effects, not being able to 
 judge of the doctrine itself: they think he has the best cause, whom 
 they take to be the best man. — I extend this rule both to doctrine 
 and to life. e. g. If a libertine preach free grace, do you preach 
 it up more effectually than he : be much upon it, and make it more 
 glorious, on right grounds, than he can do on his wrong. If on 
 
316 THE REFOaMED PASTOR. 
 
 the like pretence he magnify the grace of love, do not contradict him 
 in the affirmative, only in the negative, and destructive, part : but go 
 beyond him, and preach up the love of God, with its motives and ef- 
 fects, more fully and effectually than he can do, on the corrupt 
 grounds on which he proceeds : or else you will make all the silly 
 people believe, that the difference between you and him is, that he is 
 for free grace, and for the love of God, and that you are against both. 
 So if an enthusiast talks of the Holy Ghost, as the light and witness 
 and law within us, do you fall upon that subject too, and do that well 
 which he does ill ; preach up the office of the Holy Spirit ; his in- 
 dwelling and operations ; the light and testimony and law within us, 
 better than he does. — You must dwell upon these things in your 
 preaching, as well as he ; for the people will take no notice of a short 
 concession. I might mention many more instances to this purpose, 
 but these will be sufficient to shew what I mean : the sum of which 
 is, that preaching truth is the most successful way of confuting er- 
 rour. Further, 
 
 We should be careful that seducers do not excel us in the prac- 
 tice of religious duties, any more than in defending any sacred 
 truths. 
 
 Do any of them express a hatred of sin, and a desire of church- 
 reformation ? We should much more. — Do they, when they meet 
 together, spend their time in religious discourse, instead of vain jang- 
 ling 1 Let us do so much more. — Are they unwearied in propaga- 
 ting their opinions ? Let us be much more diligent in propagating 
 the truth. — Will they condescend to the meanest, and " creep into 
 houses to lead captive the silliest" of the flock ? Let us stoop as low, 
 and be as diligent, to do them good. — Are they loving to their party and 
 contemners of the world 1 Let us be lovers of all : especially of all 
 the saints. Let us " do good to all, especially to those of the house- 
 hold of faith." Let us love an enemy as well as they can do a friend. 
 Let us be more just than they ; more merciful than they ; more hum- 
 ble, meek, and patient than they ; " for this is the will of God, that by 
 WELL-DOING, we put to silcuce the iguorauce of foolish men." (1 Pet. 
 ii. 15.) There is no virtue wherein your example will do more to abate 
 men's prejudices, than humility, meekness, and self-denial. Forgive 
 injuries, and " be not overcome of evil, but overcome evil with good." 
 Imitate our blessed Lord, " who when he was reviled, reviled not 
 again." Take not up carnal weapons against your enemies (further 
 than self-preservation or the public good requireth it,) but overcome 
 them with kindness, patience, and gentleness. If you believe that 
 
THE REFORMED PASTOR. 317 
 
 Christ was more imitable than Caesar or Alexander, and that it is 
 more glorious to be a christian than a conqueror, or to be a man than a 
 beast, contend with charity and not with violence. Do not set force 
 against force ; but meekness, love, and patience. If we thus excel 
 these men in a holy, harmless, righteous, merciful, fruitful, and heav- 
 enly life, as well as in soundness of doctrine, " by our fruits we shall 
 be known ;" and the weaker sort of people will see the truth, in this 
 reflection of it, who cannot see it in itself Then our " light will so 
 ehine before men, that they may be led to glorify our father who is in 
 heaven :" and even " they that obey not the word, may, without the 
 word, be won by the conversation" (1 Pet. iii. 1, 2.) of their teachers. 
 Oh how happy had England been ; how happy had all the 
 churches been, if the ministers of the gospel had taken these courses! 
 This would have done more against errour and schism, 4han all our 
 exclaiming against them hath done, or than all the force of the ma- 
 gistrate can do. 
 
 €HAP. IF. 
 
 Op Catechising :* with particular directions in reference 
 
 TO it. 
 
 [Having treated of private and personal instruction, we proceed 
 to recommend one very excellent and useful method of conducting it, 
 viz. by Catechising.] — For the better management of this work, the 
 following directions may be of service : — they are of two kinds, viz. 
 for bringing your people to comply with your design, — and for execut- 
 ing it in the most acceptable and useful manner. 
 
 I. In order to bring those persons to comply with this method of 
 instruction, [whom you think proper, thus to instruct,] 
 
 It will be a matter of vast importance to behave yourselves, through 
 the main course of your ministry, in such a manner as may convince 
 them of your ability, and your unfeigned love to them. When peo- 
 
 * By Catechising, the author plainly meant, not only hvaring^ persons re- 
 peat, and expounding to them, A Form of words containing the grand and 
 common principles of religion ; but proposing to them familiar questions of ol'r 
 OWN, in order the better to judge of their knowledge and dispositions, and to 
 be the more capable of suiting our instructions and admonitions to them. And 
 this method he recommends to be used not only with respect to children, bu^ 
 those who are come to years of maturity. 
 
318 THE REFORMED PASTOR. 
 
 pie are convinced tliat a minister is qualified for his work, and intends 
 no private ends of his own, hut merely their good, they will more 
 readily stoop to his advice, and be persuaded by him. 
 
 Supposing this general preparation, the next thing to be done is, 
 to convince your people of the benefit and necessity of this method of 
 instruction, for the good of their souls. — In order to this, it will be prop- 
 er to preach some plain and serious sermons to show the benefit and 
 necessity of an acquaintance with divine truths in general, particular- 
 ly the great principles of religion ; and that persons advanced in 
 life have equal need to be instructed in them with others, and in some 
 respects greater. — Make them understand that this is not an arbitrary 
 business of your devising or imposing, but that " necessity is laid up- 
 on you" to look to every member of your flock, according to your 
 ability, and that if you neglect to do it, they may " perish in their in- 
 iquities, and their blood be required at your hands." — When this is 
 done, furnish every family with a catechism [where you apprehend 
 they need it] or see that they furnish themselves. — Take a catalogue 
 of the names of all those whom you intend thus to instruct, thai you 
 may know whom to expect, and who fail to give their attendance. — 
 Deal very gently with them, and take off all discouragements as ef- 
 fectually as you can. Do not insist upon every person's committing 
 the catechism to memory ; but, where they labour under peculiar 
 difficulties, only exhort them to read it often, and get the substance of 
 it into their minds and hearts. — If any persons will not submit to be 
 thus instructed by you, go to them and expostulate the matter with 
 them ; know what their reasons are ; and convince them of the sin- 
 fulness and danger of contemning the help that is offered them. — 
 Souls are so precious, that we should not lose one for want of labour ; 
 but should follow them while there is any hope, and not give them up 
 as desperate, till there be no remedy.* 
 
 II. Having brought your people to comply with this kind of in- 
 
 * — " Ignorant souls (says Mr. Gurnai.) feel no such smart as to put them 
 upon inquiring- for a physician. If the minister stay till they send for him to 
 instruct them, he may sooner hear the bell g-o for them than any messeng-er 
 come for him. You must seek them out, and not expect that they ■will come 
 to you. These are a sort of people that are more afraid of their remedy thaa 
 their disease, and study more to hide th( ir ignorance than to have it cured : 
 it should make us pity them the more because fh( y can pity themselves so lit- 
 tle It is an unhapjnness to some of us, wh(i have to do with a mul- 
 titude, that we cannot attend on them, as their needs require . . . but let us 
 look to it, that though we cannot do what we should, we be not wanting in 
 
 what we may.'' Gurnai/s Christian Armour, p. 235, quoted by the au- 
 
 thor at the end of his preface. (Fifth Edition fol. p. 89.) Th^ whole passage 
 fs worth reading. 
 
THE REFORMED PASTOR. 319 
 
 struction, the next thing to be considered is, how you should deal the 
 most effectually with them in the work. 
 
 And I must say that I think it is a much easier matter to compose 
 and preach a good sermon, than to deal rightly with an ignorant man 
 for his instruction in the principles of religion. This work will try 
 the abilities and tempers of ministers : it will show the difference be- 
 tween one man and another, more than pulpit-preaching can do. 
 Good bishop Usher observes, " As the laying of the foundation skil- 
 fiilly, is a matter of the greatest importance in the whole building, so 
 it is the very master-piece of the wisest builder. Thus the apostle 
 Paul conceived of it when he said, 'According to the grace of God 
 given to me, as a wise master builder, I laid the foundation.' (I Cor. 
 iii. 10.) The neglect of this, is the frustrating the whole work of the 
 ministry." — The directions which I think should be observed in man- 
 aging this work, are the following. 
 
 1. When your people, one family or more, come to you, (which 
 perhaps it will be the best for them to do,*) begin your work with a 
 short preface to remove all discouragements, and to prepare them for 
 yoar instructions, e. g. " It may perhaps appear to some of you (my 
 friends) an uncommon and troublesome business, which I now put 
 you upon : but I hope you will not think it needless. Had I thought 
 so, I should have saved you and myself this labour. But God has 
 told me in his word, how great a thing it is to have the charge of 
 souls, and that ' the blood of them that perish will be required at the 
 hands' of such ministers as neglect them ; so that my conscience will 
 not suffer me to be so guilty of such a neglect, as I have been. The 
 Lord only knows now long you and I may be together ; it therefore 
 concerns me to do what I can for your salvation, and my own, before I 
 leave you and the world. I hope you will be glad of help in so need- 
 ful a work, and not think much of it that I put you to this trouble, 
 when even the trifles of the world cannot be gotten without much 
 greater." 
 
 2. In general, take each person alone, and discourse with him out 
 of the hearing of the rest ; for some do not like to be questioned be- 
 fore others, and cannot answer you with freedom. However, let none 
 be present but those of the same family, or those with whom they are 
 familiar. I find by experience that, in general, people will bear plain 
 
 * Mr. Baxter, in his preface, tells us what was his method : " At the 
 delivery of the catechisms (says he) I take a catalogue of all the persons of 
 understanding in the parish ; the clerk goes a week before hand to every fam- 
 ily to tell them when to come, and at what hour : e. g. one family at eight 
 o'clock, the next at nine, the next at ten, &;c." 
 
THE REFORMED PASTOK. 
 
 and close dealing about their sin, their misery and their duty, when 
 you have them alone, better than when others are present. 
 
 3. As for those that commit a catechism to memory, it may be 
 proper at the beginning of these exercises, to take an account of what 
 they have learned, and to hear them repeat the answers to each ques- 
 tion. 
 
 4. When you form questions of your own to propose to them, be 
 careful of the following things. — Let them be such as they may per- 
 ceive to be of great importance, and of the nearest concernment to 
 themselves : — e. g. " What do you think becomes of men when they 
 die ? — Do you believe that you have sinned 1 — What doth sin de- 
 serve 1 — What remedy hath God provided for saving sinful and mis- 
 erable souls? — Hath any one suffered for sin in our stead ? — Who 
 are they that God will pardon ? — What change must be made on all 
 that will be saved 1 — And how is it made ? — Where is our chief hap- 
 piness, and what must our hearts be most set upon ?" — Take heed of 
 asking them any nice, doubtful, or difficult questions. — Be very cau- 
 tious how you put them upon definitions, or descriptions : so contrive 
 to bring the predicate into your questions, that they may perceive 
 what you mean. — e, g. " What is God ? Is he flesh and blood as we 
 are, or is he a spirit V — Look not after words but things; and often 
 leave them to a bare 7/^5, or no ; for there are many elderly and even 
 godly people who cannot speak their minds in any tolerable e.xpres- 
 sions. — If you find them at a loss, and unable to answer you, do not 
 drive them on too hard, or too long, lest they should imagine that you 
 only intend to puzzle and disgrace them. When you perceive them 
 troubled that they cannot answer, take off their burden by answering 
 the question yourself; and then do it thoroughly and plainly, that they 
 may understand it before you leave them. 
 
 5. When you have done what you think necessary in trying their 
 knowledge, proceed to instruct them further. This must be done ac- 
 cording to their several characters. If the person be a professor, fall 
 upon something which you apprehend he most needs ; either explain 
 some doctrine, or lay the foundation of some duty which you have 
 reason to think he neglects, &c. If the person be grossly ignorant, 
 give him a plain, familiar summary of the christian religion; for 
 though he may have it in the catechism, a more familiar way of dis- 
 coursing upon it, may help him better to understand it. If you per- 
 ceive he does not understand you, go over it again ; then ask him 
 whether he does or not ; and endeavour to leave it fixed in his mem- 
 ory. 
 
THE REFORMED PASTOR. 321 
 
 6. If you suspect any to be ungodly, whether they be grossly ior- 
 norant or not, make a prudent inquiry into their states. The least 
 offensive way of doing it will be, to take your occasion from some ar- 
 ticle in the catechism, which they have repeated : e. g. " Though 
 I have no desire needlessly to pry into the secrets of any, yet, because 
 it is the office of a minister to give advice to his people in the matters 
 of salvation, and because it is so dangerous a thing to be mistaken, 
 where life or death eternal is depending, I would intreat you to deal 
 faithfully, and tell me whether you ever found this great change upon 
 your hearts ;— whether you live in this or that sin ; — or, whether you per- 
 form this or that duty ; &,c. — If any such person tells you he hopes he 
 is converted, shew him, in the plainest manner, what true conversion 
 is ; then renew and enforce the inquiry. Ask him such questions as 
 these : " Can you truly say, that all the known sins of your past life 
 are the grief of your heart ? That you have felt yourself undone by 
 them 1 That you have gladly entertained the news of a Saviour, and 
 have cast your soul upon Christ alone for salvation ? — Can you say 
 from your heart, that you hate the sins which you formerly loved, and 
 tliat you now love that holy life for which once you had no relish '? — 
 Do you live in the practice of any known sin, or in the neglect of any 
 known duty ? — Is the main course and the bent of your whole life to 
 please God, and enjoy him forever 1 — Mention particularly some of 
 those duties which you most suspect him to omit, and ask him wheth- 
 er he performs them ; especially prayer, in the family, and in se- 
 cret ; as also, how he spends the Lord's day ? 
 
 7. If you discern an apparent probability that the person is in an 
 unconverted state, your next business is to labour, with all your skill 
 and power, to bring his heart to a sense of his condition. — Address 
 him in some such a manner as this. — '' Truly, friend, the Lord knows 
 I have no mind to make your case worse than it is, nor to occasion 
 you any unnecessary fear or trouble ; but I suppose you would take 
 me for an enemy, and not a faithful friend, if I should flatter you, and 
 not tell you the truth. I much fear that you are yet a stranger to the 
 new and divine life. If you were a christian indeed, you would not 
 have lived in such a sin, &,c. &c. Alas! What have you been doing? 
 How have you spent your time, that you are so ignorant, and so un- 
 prepared for death if you should now be called to it? What if you 
 had died before now, in an unconverted state ? What had become of 
 you, and where had you now been V — Here be very earnest ; if you 
 get not the heart, you get nothing. That which docs not affect, is 
 soon forgotten. 
 
 41 
 
322 THE REFORMED I'ASTOU. 
 
 Let this be followed with a practical exhortation concerning i\w 
 nature and necessity of closing with Christ, and the use of every pro- 
 per means, for the time to come, to avoid former sins. Speak to them 
 to this effect. " I am heartily sorry to find you in so sad a case, but 
 should be more so, to leave you in it. Let nie therefore intreat you 
 for the Lord's sake, and for your own sake, to regard what I shall say 
 to you. It is a great mercy that you were not cut off in your natural 
 state ; that you have yet life and time ; especially that there is a suf- 
 ficient remedy provided for you, in the blood of Christ. There is yet 
 a possibility of your being converted and saved. Let me then intreat 
 you, not to rest in your present condition, since, if you do, you must 
 perish forever. Think seriously of the vanity of the world ; the aw- 
 ful nature of eternity; and the importance of religion. Without any 
 delay, accept of the salvation offered in the gospel, and close with the 
 Lord Jesus Christ, who offers it to you. Resolve immediately against 
 your former sins, and be diligent in the use of all God's appointed 
 means, till the great change of regeneration be wrought. Because 
 you cannot effect this change yourself, betake yourself daily to God 
 in prayer, and beg of him to effect it, as well as pardon your sins. 
 Avoid carefully all temptations to, and occasions of, sin. Forsake 
 your evil companions, and join the company of them that fear God. 
 Especially, spend the Lord's day in holy exercises, both in public and 
 in private : lose not any time, but especially, lose not the most pre- 
 cious time which God has given you to be instructed by him, and pre- 
 pared for your latter end." — Be sure, if you can, to get a promise 
 ffom such persons that they will attend to your advice. Ask it sol- 
 emnly ; reminding them of the presence of God who hears their prom- 
 ises, and will expect the performance. 
 
 8. Through the whole of these exercises, see that your manner, 
 as well as matter, be suited to the end. Make a difference according 
 to the difference of the persons you have to deal with. With the dull 
 and obstinate, you must be earnest and severe : with the tender and 
 timorous, you must mildly insist upon direction and confirmation. Witli 
 the young, you must represent the shame and evil of sensual pleas- 
 ures, and the necessity of mortification : with the aged, you must dis- 
 grace the present world ; you must represent the nearness of their 
 change ; and the aggravations of their sins, if they live and die im- 
 penitent. With your inferiours, you may be very free : with your 
 superiours and elders, you must speak with more reverence. To the 
 rich, the nature and necessity of self-denial must be opened : to the 
 poor, we must shew the great " riches of glory" proposed to them in 
 
THE REFORMED PASTOR. 321? 
 
 the gospel. — The evil and danger of those sins must be insisted on, 
 to which each one's age, or sex, or temperature of body, or employ- 
 ment in the world, does most incline them. Be as condescending, fa- 
 miliar, and plain, as possible with those of the weakest capacities. 
 Give them the scripture proofs of all that you say, to convince them 
 that it is not you only, but God, by you, who speaks to them. Be 
 serious in all, but especially in your applications. I scarcely fear any 
 thing more, than lest some careless ministers will hurry over this work 
 superficially, and destroy this, as they do all other duties, by turning 
 it into a mere formality ; proposing a hw cold questions, and giving 
 a few cold words of advice, without any life and feeling in themselves, 
 or any likelihood of producing any feeling in the hearers. But sure- 
 ly he that values souls and knows what opportunity is before him, will 
 do it accordingly. 
 
 To this end, it will be of considerable importance that both be- 
 fore, and in the work, we lake great pains with our own hearts ; es- 
 pecially to strengthen our belief of the truth of the gospel, and the 
 invisible glory and misery which are to come. This work will great- 
 ly try the strength of our faith. A superficial christian will feel his 
 zeal quite fail him (especially when the duty is grown common,) for 
 want of a belief in the things he is treating of, to keep it alive. In 
 the pulpit, from the press, and in public acts, where there is room for 
 ostentation, the hypocritical minister will give you his best : but an 
 affected fervency and hypocritical stage-action will not hold out long 
 in such duties as these : they are other kind of men that must effec- 
 tually perform them. — We should endeavour to prepare ourselves for 
 this business particularly by private prayer. — And, if the time will 
 permit, it will be best to begin and end these exercises I am recom- 
 mending with a short prayer with our people. 
 
 Lastly; if God has given you ability, extend your charity to the 
 poorer sort before they part from you, for their relief, and for the 
 time that is thus taken from their labours ; especially for the encour- 
 agement of those that make the best proficiency. 
 
 CHAPTER V. 
 
 ARGUMENTS FOR PERSONAL INSTRUCTION, PARTICULARLY UY CATE- 
 CHISING IN THE MANNER RECOMMENDED. 
 
 It must, indeed, be acknowledged that the method of instruction 
 .which has been proposed, is attended with many difficulties and dis- 
 
324 THE REFORMED PASTOR. 
 
 couragements. Many arise both from our people, and from ourselves. 
 — There is in us much dullness and laziness ; so that it will not be 
 easy to bring us to be faithful in so hard a work. We have also a 
 base man-pleasing disposition, which will suffer us to let men go qui- 
 etly to hell, lest we should lose their respect. We are more ready to 
 venture on the displeasure of God, and their everlasting misery, than 
 draw upon us their ill-will ; and are so carnal that we dare not be faith- 
 ful for fear of losmg our income, or brmging ourselves into difficul- 
 ties. Many of us have a foolish bashfulness, which makes us back- 
 ward to begin this great work. We are so modest, forsooth, that we 
 blush to speak for Christ, or contradict the devil, or attempt to save 
 a soul ; while we are less ashamed of more shameful works than these. 
 — We are commonly too unfit for this work by reason of our unskil' 
 fulness: we know not (as we ought) how to deal with an ignorant 
 worldling for his salvation ; how to get within him and win upon 
 him ; nor how to suit our addresses to men's several conditions and 
 tempers. — But the greatest impediment of all is, that we ourselves 
 are too weak in faith, and feel too little of the power of religion upon 
 our souls. Our belief of divine truths and invisible things is so fee- 
 ble, that it will hardly excite in us so kindly, resolute, and constant a 
 zeal as is necessary for this work. 
 
 Besides these difficulties from ourselves, we have too many to en- 
 counter from our people. — Many of them will scorn to come to us to 
 be taught, imagining they are too good to be catechised, or too old to 
 learn. Many are so dull that they will keep away, as ashamed of 
 their ignorance ; or, if they come, you will find it a hard matter to 
 get them to understand you ; and yet more difficult to work upon 
 their hearts, so as to produce a saving change ; which is our princi- 
 pal end, and without which our labour is almost lost. — Oh what a 
 rock a carnal heart is ! How strongly will it resist the most powerful 
 persuasions, and with what unconcern will sinners hear of everlasting 
 life and death ! And even when you have made some desirable im- 
 pressions upon (hem, if you have not a special care orer them, their 
 hearts will soon return to their former hardness, and their old com- 
 panions, and temptations, will work off all again. — [These things must 
 be acknowledged to be great discouragements ;] but in a necessary 
 work, they should excite us to the greater diligence. — [That this is 
 a necessary work, will appear, if we consider] the benefits to be ex- 
 pected from it, — and the obligations ministers are laid under to per- 
 form it. 
 
 I. Let us consider the benefits which may reasonably be expect- 
 
THE REFORMED PASTOR. 325 
 
 ed from the method of private instruction which has been proposed. 
 And, 
 
 1. It is attended with the most excellent advantage for informing 
 the judgement, and changing the will, of the ignorant and ungodly. 
 
 It will tend greatly to inform the understanding, to have the sum 
 of Christianity in the memory. Though bare words will be of but 
 little advantage, yet when the words are plain English, he who has 
 them by rote, is much more likely to know the truths contained in 
 them, than another. Such forms of sound words (though some de- 
 ride all catechisms as unprofitable) may be of admirable use ; espe- 
 cially as we shall have an opportunity, by personal converse with those 
 who have committed them to memory, to try how far they understand 
 them ; to explain to them what they do not understand ; and to in- 
 sist on those particulars which we apprehend each person has most 
 need to hear. 
 
 [In some respects this kind of instruction has the preference to 
 PREACHING.*] What other argument need we for this than our own 
 experience 1 — I seldom deal with men on this great business in pri- 
 vate serious conference, but they go away with some seeming convic- 
 tions, and promises of new obedience ; and sometimes with a deep 
 remorse, and affecting sense of their condition. Yea, I have found 
 (and I doubt not but you have experienced the same) that an igno- 
 rant sot, who for a long time had been an unprofitable hearer, has 
 got more knowledge and remorse of conscience, in half an hour's 
 close conversation, than he did by ten years' public preaching. I 
 know THAT is the most excellent means, because we therein speak to 
 many at once ; but this private way of preaching is usually far more 
 effectual, for many reasons, e. g. We have the best opportunity to 
 
 * " Private, frequent, spiritual conference (saith Dr. Hammond) between 
 fellow christians, but especially between the Presbyter and those of his charg:e, 
 particularly in the discussion of every man's special sins, infirmities and incli- 
 nations, may prove very useful and advantageous (in order to spiritual direc- 
 tions, reproof and comfort) to the making the man of God perfect. And to 
 tell the truth, if the pride and self-conceit of some, the carelessness of others, 
 the bashfulness of a third sort, the nauseating and instant satiety of any good 
 in a fourth, if the follies of men and the artifices of Satan, had not put this 
 practice quite out of fashion among us, there is no doubt but more good 
 might be done by ministers in this way, than is now done by any other means, 
 even than by that of public preaching, which is now almost solely depended 
 upon : it being, as Quintilian saith, (comparing public and private in- 
 struction of youth) a more likely way to fill narrow mouthed bottles (and such 
 are the most of us) to take them single in the hand, and pour water into 
 them, than to set them altogether, and throw ever so much water upon 
 them." 
 
 Dr. Hammond on the power of the keys, Ch. IV. } 104. 
 
326 THE REFORMED PASTOR. 
 
 imprint religious truths upon the heart, when we can speak to each 
 one's particular necessity, and can say to the sinner, ' thou art the 
 man :' when we can mention his particular case, and address him in 
 regard to it with familiar importunity. If any thing in the world is 
 likely to do our people good, it is this. They will understand a fa- 
 miliar speech, who hear a sermon as if it were nonsense. Besides, 
 they have far greater advantage for the application of it to themselves. 
 By this means, you will hear their objections, and know where Satan 
 has the most advantage over them, or what it is that resists the truth ; 
 and so may be the more able, effectually to convince them. — We can 
 here answer their objections, drive them to a stand, urge them to dis- 
 cover their resolutions for the future, and to promise to use the means 
 for reformation. Again ; in private, we may speak in a much plainer 
 manner than we can in public. The plainest preacher can hardly 
 speak plain enough in the pulpit, to make many understand. I have 
 often been surprised to find how grossly ignorant many are, who have 
 been my hearers several years ; who are as unable to answer some of 
 the plainest questions as if they had never heard the gospel in their 
 lives : Now in public we cannot use such homely expressions, nor 
 so many repetitions as their dulness requires ; but in private we may. 
 — In public our speeches are long ; we quite over-run their under- 
 standings and their memories; so that they are confounded and un- 
 able to follow us ; one thing drives out another, so that they know not 
 what we have been saying; but in private we may take our work 
 gradatim, and take our hearers with us as we go. By their answers 
 to our questions we may see how far they go with us, and what we have 
 next to do. — In public, by our length, and speaking alone, we lose 
 their attention ; but when they are interlocutors we can easily cause 
 them to attend. — I conclude, therefore, that public preaching alone 
 will not be sufficient, nor effectual 'for the conversion of so many as 
 this method. Long may you study and preach to little purpose, if 
 you neglect this duty. 
 
 2. This work of private instruction, if well managed, will be the 
 means of the most orderly building up those that are converted, and 
 establishing them in the faith. 
 
 It hazards the whole work, or at least very much hinders it, when 
 we do it not in a proper order. IIow can you build if you do not lay 
 a good foundation ? It is owing to the neglect of this, that there are 
 so many deluded novices in religion ; and that so many are labouring 
 in vain ; ' still learning, without coming to the knowledge of the 
 truth ;' (2 Tim. iii. 7.) like those that would read before they have 
 
THE REFORMED PASTOR. 327 
 
 learned the letters. This makes so many fall away, or to be 'shaken by 
 every wind of doctrine.' These fundamentals are what must lead men 
 to further truths ; these they must build upon ; these must actuate all 
 their graces, and animate all their duties ; these must fortify them 
 against particular temptations. He that knows these well, knows as 
 much as is necessary to make him happy. He that knows these best, 
 is the most understanding christian. He that knows not these, knows 
 nothing. The most godly people, therefore, in your congregation, 
 will find it worth their while to be thus instructed. If you would ed- 
 ify and well establish them, be diligent in this work. 
 
 3. This method of private instruction will tend to make our 
 preaching better understood and regarded. 
 
 When you have acquainted persons with the principles, they will 
 more easily percieve what you are aiming at ; it will prepare their 
 minds and open the way to their hearts ; whereas without this you 
 may lose the most of your labour ; and the more paius you take in 
 accurate preparations, the less good you will do. 
 
 4. By this means you will become familiar with your people ; 
 which is no inconsiderable advantage. 
 
 The want of this, is a great impediment to the success of our la- 
 bours. By distance and strangeness, abundance of mistakes between 
 ministers and people are occasioned. Besides, familiarity tends to 
 beget those affections which may open their ears to further teaching. 
 When we are familiar with them, they will be encouraged to use free- 
 dom in opening their doubts to us, for our resolution of them : But 
 when a minister knows not his people, or is as strange to them as if 
 he did not know them, it must be a great hindrance to his doing 
 them any good. — By this familiarity we shall be better acquainted 
 with each person's temper and spiritual state, and so shall know bet- 
 ter how to watch over them, how to preach to, and discourse with 
 them ; how to lament for, or rejoice over them ; and how to pray to 
 God on their behalf. — We shall hereby be the better enabled to help 
 them against temptations, and prevent tiieir falling into any hurtful 
 errours ; of which they are in great danger while their pastors are 
 strangers to them, and seducers are very familiar with them. — Once 
 more ; this familiarity with our people will better satisfy us in the ad- 
 ministration of the Lord's supper ; as we shall hereby better know 
 who are fit, and who are unfit for it. Whereas many will question a 
 minister, who examines his people in order to this ordinance, by what 
 authority he does it, and will not submit to such an examination, the 
 
328 THE IlEFOKMED PASTOR. 
 
 same work will be done in such a course as this, in an unexceptiona- 
 ble manner. 
 
 5. This method of private instruction will better inform the people 
 concerning the nature of the ministerial office, or awaken them to a 
 better attention to it. 
 
 It is common for men to think that our work is notliing more 
 than to preach well, to baptize, administer the Lord's supper, and vi- 
 sit the sick ; they are therefore willing to submit to no more ; and 
 through a common neglect, ministers are become such strangers to 
 their own calling, that they think of doing nothing more. They 
 have hundreds of people to whom they never spoke a word personally 
 for their salvation. Nay, the omission of personal instruction is 
 grown so frequent, even among pious and able men, that the disgrace 
 of it is abated, and a man may be guilty of it without any dishonour 
 or observation. Shew the world then, by your practice, what the na- 
 ture of our office is ; and I hope that you will seethe time, when neg- 
 lect of personal oversight will be taken for as scandalous an omission, 
 as preaching but one part of the day would now be esteemed. — In 
 overthrowing the errours of Popery, many have run into the contrary 
 extreme : lest they should seem to favour auricular confession, they 
 have neglected all personal instruction. I am past doubt that the po- 
 pish auricular confession is a sinful novelty ; but I must say (though 
 some will think it strange) that our neglect of personal instruction is 
 much worse. Let us, by our practice, shew careless ministers, as 
 well as our people, the importance and necessity of this duty. — Fur- 
 ther ; as this course will acquaint the people with our duty towards 
 them, it will also inform them of theirs towards us ; and then they 
 will be more likely to discharge it better. This T mention, not for 
 our own sakes only, but because their salvation is much concerned in 
 it. If they do not know what our office is, viz. that it is one great 
 branch of it to admonish and instruct them in regard to their particular 
 cases, it is no wonder if they neglect to apply to us for our help, to their 
 own prejudice. The matter is now come to this pass, that if we exhort 
 them to come for instruction, or begin to discourse with them about 
 their souls, they question our authority, and look upon us as proud, prag- 
 matical persons, who would bear rule over their consciences. They 
 do in general discover no more wisdom nor gratitude, than if they 
 were to quarrel with a person for quenching the fire when their hou- 
 ses were burning ; or if, when one offered to save them from drown- 
 ing, they should ask him by what authority he did it. — And what is it 
 that has brought our people to this ignorance of their duty, but our 
 
THE REFORMED PASTOR. 329 
 
 neglect of ours ? Where it is the custom (as among the Papists) 
 they are willing to confess all their sins to the priest ; but among us 
 they disdain to be questioned or instructed, because it is not the cus- 
 tom. Let us then by our diligence in this work, endeavour to make 
 it become a common thing ; and thus we shall facilitate the ministeri- 
 al service to the next generation. If we can but establish this cus- 
 tom, our successors in the ministry will reap the fruit of our labours, 
 as their work will be easier to them ; and thus we may be the means 
 of saving many souls in ages to come, as well as in the present.* 
 
 6. Another considerable benefit attending private instruction, (es- 
 pecially by catechisms) is, that it will keep our people from much of 
 that vanity, which now possesses their minds and takes up their time. 
 
 When workmen are employed in their shops, almost all their talk is 
 vanity ; and children are apt to learn foolish songs and idle stories, and 
 thus furnish their minds with filth and rubbish, which occasions them 
 to lose much time, and to be guilty of many idle thoughts and words. 
 Now when they have a catechism to learn, and know that they must 
 give an account of it, much of their time and thoughts will be better em- 
 ployed. It will particularly find them, and heads of families, profita- 
 ble employment for the Lord's day. 
 
 7. As the method of instruction I am recommending is, by sup- 
 position, very extensive, we have reason to expect the most extensive 
 benefits from it. 
 
 It has a more excellent design, (and therefore we may hope it 
 will have more important effects) than our accidental conferences 
 with here and there a particular person. In such occasional discours- 
 es, I observe ministers satisfy themselves to have spoken some few 
 good words, but seldom set themselves, in so plain and close a man- 
 ner, to convince men of their sin and misery, and their need of mer- 
 cy, as in this purposely appointed work, we shall have an opportunity 
 of doing. 
 
 In short, so weighty and excellent is this duty, that the chief part 
 of church reformation is behind without it, and consists in it. We 
 are apt to look upon a reformation as what is to be wrought immedi- 
 ately by God, without considering, that it is to be effected by our 
 means ; but this we have no warrant to do : in order to it, we must 
 use our unwearied endeavours, and particularly must be diligent in 
 
 * " Perhaps you who find a people rude and ignorant, (like stones in the 
 quarry, or trees unhewn) may not bring the work to such perfection in your 
 days as you desire. Yet as Davip did for Solomon, you may, by your pains 
 in teaching and instructing, prepare materials for another who shall rear the 
 temple." Gurxal, ubi supra. 
 
 42 
 
330 THE REFORMED PASTOR. 
 
 catechising and personal instruction ; for this is likely to do more to- 
 wards effecting such a reformation as we have long prayed and hoped 
 for, than every other means without it. Brethren, all that our fore- 
 fathers have been doing for the good of the church, and for a true 
 reformation, for so many years, was but to prepare the way for you to 
 come in and do the work which they desired. They have opened 
 you the door, and at a great expense of labours and sufferings, have 
 removed many of your impediments : — And will you now stand still, 
 or loiter ] God forbid ! Have they spent so much time in fencing 
 the vineyard, in weeding and pruning it, to make it ready for your 
 hands, and will you now fail, who are sent to gather in the vintage ? 
 In the name of God, take heed that you do not frustrate their labours, 
 their prayers, and their hopes ! — To what has been said, let me add, 
 
 8. The diligent prosecution of this work will do some good to 
 ministers themselves. 
 
 It will be the best cure for their idleness and loss of time, in un- 
 necessary discourses, journies, or other recreations ; and at the same 
 time, will cut off that scandal which attends them. — Besides, it will 
 tend to subdue our own corruptions, to increase our own graces, and 
 consequently to procure much peace to our own consciences, and 
 much comfort when our time and actions come to be reviewed. This 
 constant employment of our minds and tongues against sin, and in the 
 cause of Christ and holiness, will do much more towards habituating 
 us to overcome our carnal inclinations, than all the austerities of 
 monks and hermits, who addict themselves to unprofitable solitude, 
 and ' hide their master's talents.' Not to mention what an excellent 
 means this will be, to take us (as well as our people) from vain con- 
 troversies, and discourses upon lesser matters of religion, and thus to 
 cure those unhappy contentions which too often prevail among our- 
 selves. 
 
 Having thus considered the advantages that attend personal in- 
 struction, particularly catechising, I shall now 
 
 II. Point out the obligations ministers are under to the practice 
 of it. 
 
 1. The necessity of this duty may be argued from the regard you 
 owe to the glory of God, in the fuller success of the gospel. 
 
 God is most honoured and pleased when most souls are saved ; 
 for he hath sworn that ' he hath no pleasure in the death of a sinner, 
 but had rather that he return and live.' (Ezek. xviii. 23, 32. xxxiii. 
 11.) How gladly then should you take this course which will most 
 effectually promote this end ! — O brethren ! if we conld generally set 
 
THE REFORMED PASTOR. 331 
 
 this work on foot in all the parishes of England, and prosecute it 
 skilfully and zealously, what a glory would it put upon the face of the 
 nation, and what honour would redound to God thereby ! If our com- 
 mon ignorance were thus banished, and our vanity and idleness turn- 
 ed into the study of the way of life, and every family employed in 
 learning catechisms, and speaking of the word and works of God, 
 what pleasure would God take in our cities and countries ! He would 
 dwell in our habitations and make them his delight. — If we increase 
 the number or strength of the saints, we thereby increase the honour 
 of the king of saints : Christ will be honoured in the fruits of his 
 bloodshed. And the spirit of grace will also be glorified in the fruit 
 of his operations. And do not these ends require us to use the means 
 with diligence ? 
 
 2. I may urge this duty, from the general obligation we are all 
 under to do good ; and from the regards we owe to the wellare of our 
 people. 
 
 Every christian is obliged to do all the good he can, for the salva- 
 tion of others; but every minister is doubly obliged, because he is 
 ' separated to the gospel' of Christ, and is to ' give himself up whol- 
 ly ' to that work. (Rom. i. 1.) {I Tim. iv. 1.5.) It is needless to 
 make any further question about our obligation, when we know in 
 general that we are obliged to do all that is necessary for the conver- 
 sion and salvation of our people, and that this work (as has been al- 
 ready shewed) is needful to these ends. Of these surely Ave cannot 
 doubt : let us not then any longer neglect so reasonable and necessa- 
 ry a duty. — If the saving of souls, — of your neighbors' souls, — of 
 MANY souls from everlasting misery, be worth your labour, up, and be 
 doing ! If you would be the fathers of many new born unto God, if 
 you would 'see the travail of your souls' with comfort, and be able 
 to say at last, " Here am I and the children that thou hast given me," 
 be diligent in this blessed work. If it would rejoice you to present 
 your converts ' blameless and spotless to Christ,' and to see them 
 among the saints in glory, praising the Lamb before his throne, be 
 glad of this singular opportunity that is offered you. ' VVIiat is your 
 hope and joy and crown of rejoicing V Are not your saved people 
 • in the presence of Christ Jesus at his coming? Yea, doul)tless they 
 are your glory and your joy.' (l Thess. ii. 19, 20.) If you are the 
 ministers of Christ indeed, you will long for 'the perfecting of his bo- 
 dy, and the gathering in of his elect.' Your hearts will be set upon 
 it, and you will travail as in birth for them till Christ be formed in 
 them ;' (Gal. iv. 19.) and will take all opportunities [that are likely 
 
332 THE REFORMED PASTOR. 
 
 to promote this great end] as the sunshine days in a rainy harvest, in 
 which it is unreasonable and inexcusable to be idle. Nay, if you 
 have but a spark of christian compassion in you, it will appear worth 
 your utmost labour to ' save souls from death and to cover a multitude 
 of sins.' — O remember when you are talking with the unconverted, 
 that there is an opportunity in your hands to save a soul ! to ' rejoice 
 the angels in heaven!' to rejoice Christ himself! and to increase the 
 family of God ! — There is not a sinner whose case you should not so 
 far compassionate as to be willing to relieve him at a much dearer 
 rate than [by the labour I have been recommending.] — Can you see 
 sinners as the wounded man by the way, and unmercifully pass by ? 
 Can you hear them cry to you as the man of Macedonia to Paul iu 
 his vision, " Come and help us," and yet refuse your help ? Are you 
 intrusted with a hospital, where one languishes, and another groans, 
 crying out " Oh help me ! pity me for the Lord's sake !" and where 
 a third is raging mad, and would destroy himself and you, and yet 
 will you still sit idle ? — If it is said of him that relieveth not men's 
 bodies, how much more may it be said of them that relieve not men's 
 souls, 'If you see your brother have need and shut up the bowels of 
 your compassion from him, how dwelleth the love of God in you V 
 (1 John, iii. 17.) You are not such hard-hearted men — such monsters, 
 but you will pity the naked, the imprisoned, or those that are tormented 
 with grievous pain or sickness : and will you not pity a hard-hearted sin- 
 ner, who must be excluded the presence of the Lord, (if a thorough, 
 speedy repentance prevent it not") and lie under his remediless wrath ? — 
 What shall I call the heart of that man who will not pity such an one ? 
 The heart of an infidel ! a heart of stone ! a very rock or adamant ! 
 Surely if he believed the misery of the impenitent, it would be impos- 
 sible for him not to pity them. Can you tell men, in the pulpit, that 
 they shall certainly be damned except they repent, and yet have no 
 pity on them when you have so proclaimed their danger ? And if 
 you do pity them, will you not do thus much for their salvation ? 
 What if you heard sinners cry after you in the streets — "O sir ! have 
 pity on me, and afford me your advice ! I am afraid of the everlasting 
 wrath of God 1 I know I must shortly leave this world, and I fear, 
 lest I shall be miserable in the next !" What if they came to your 
 study door and cried — " Oh pity us ! Oh help us, lest we should be 
 tormented in the flames of hell" — and would not leave you till you 
 had told them how to escape the wrath of God, — could you find in 
 your hearts to drive them away without advice ? I am confident you 
 could not. — rWhy such persons, alas ! who do not thus cry for help, 
 
THE REFORMED PASTOR. 333 
 
 are the most miserable. The hardened sinner, who cares least for 
 your advice, needs it most. He that has not so much life as to feel 
 that he is dead, nor so much light as to see his danger, nor so much 
 sense as to pity himself, this is the man that is most to be pitied. O 
 how can you walk and talk and be merry with such people, when 
 you know their case ? Methinks when you look them in the face, 
 and think of their future misery, you should break forth into tears (as 
 the prophet did when he looked upon Hazael) and then fall on with 
 the most importunate exhortations ! When you come to visit them 
 in their last sickness, will it not wound your hearts to see them ready 
 to depart into misery, without your having ever dealt seriously with 
 them for their recovery ? — O then, for the Lord's sake, and for the 
 sake of such poor souls, have pity on them! Bestir yourselves, and 
 spare no pains that may conduce to their salvation ! 
 
 3. Our obligations to this kind of instruction may be made to ap- 
 pear both from scripture examples and precepts. 
 
 We have Christ's own example, who used this interlocutory 
 preaching both to his disciples and to the Jews ; and we have the ex- 
 amples of the apostles, who did the like. Indeed this was their ordi- 
 nary way of preaching : and when they made a speech of any length, 
 tlie people and they discoursed it out in the conclusion. 
 
 Thus Peter preached to the Jews ; (Acts ii.) and to Cornelius 
 and his friends ; (Acts x.) Thus Philip preached to the Eunuch ; 
 (Acts ix.) and thus Paul preached to the jailor ; (Acts xvi.) Thus 
 as he tells us, (Gal. ii. 2.) he ' preached privately to those of reputa- 
 tion, lest he should have run and laboured in vain.' That earnest 
 charge of his to Timothy, no doubt, includes it : ' I charge thee 
 therefore before God and the Lord Jesus Christ, &c. preach the 
 word, be instant in season, and out of season, reprove, rebuke, exhort 
 with all long suffering and doctrine.' (2 Tim. iv. 1, 2.) — [Some oth- 
 er passages to the present purpose were quoted in a former chapter. 
 It would be needless tediousness to recite any more to those who 
 know tliem so well.] — But I must further tell you, 
 
 4. This ministerial fidelity is necessary to your own welfare, as 
 well as your people's. 
 
 You can no more be saved without that fidelity which belongs to 
 you as ministers, than your people can without that which belongs to 
 them as Christians. If you care not for others, at least care for 
 YOURSELVES. Oh ! what a dreadful thing is it to answer for the neg- 
 lect of such a charge as ours ! What sin more heinous than the be- 
 traying of souls ! That threatening (to which we have so often re- 
 ferred) is enough surely to make us tremble ; ' If thou warn not the 
 
334 THE REFORMED PASTOR. 
 
 wicked, &.c. their ' blood will I require at thy hands.' I am afraid, 
 nay, I am past doubt, that the day is near, when unfaithful ministers 
 will wish they had never known their charge : but that they had been 
 employed in the meanest occupations, instead of being pastors of 
 Christ's flock ; when besides all the rest of their sins, they shall have 
 the blood of so many souls to answer for. Oh brethren ! our death, 
 as well as our people's, is near at hand ; and certainly death is as ter- 
 rible to an unfaithful pastor as to any. When we see that we must die, 
 and there is no remedy ; — that no wit, nor learning, nor popular ap- 
 plause, can avert the stroke or delay the time ; but that, whether 
 willing or unwilling, our souls must be gone into that world we never 
 saw, where our persons, and worldly circumstances will not be re- 
 spected — Oh ! then for a clear conscience, that can say, " I have not 
 lived to myself, but to Christ ; I spared not my pains ; I ' hid not my 
 talent ;' I concealed not men's misery, nor the way of their recovery ; 
 ' I have fought a good fight, I have finished my course, I have kept 
 the faith ; and henceforth there is laid up for me a crown of right- 
 eousness !" (2 Tim. iv. 7.) Let us be diligent in doing good to oth- 
 ers and to ourselves, that we may end our days with this glorious tri- 
 umph. Let us take time, while we may have it ; and work while it 
 is day, ' for the night conieth wherein no man can work.' If you 
 would prepare for a comfortable death, and a glorious reward, ' gird 
 up the loins of your minds, and quit yourselves like men.' If you 
 would be ' blessed with those that die in the Lord,' labour now, that 
 you may ' rest from your labours' then ; and do such ' works ' as you 
 would wish to ' follow you.' 
 
 CHAPTER VI. 
 
 OF CHURCH DISCIPLINE. 
 
 The next part of our over-sight is the use of church discipline. 
 This consists (after private reproofs, which were considered above) 
 
 * N. B. The author, in treating- this subject, goes on the supposition that 
 discipline is to be extended to all that are in what he calls a church-state : 
 i, e. not only those who are admitted to the Lord's table, but those who have 
 acknowledged their relation to the pastor as his charge, by giving him their 
 names ; after having regularly " passed from an infant to an adult state, by 
 confirmation •," the nature and the grounds of which rite he has considered at 
 lar°-e, in a treatise called " Confirmation and Restoration." (See his works, 
 
THE REFORMED PASTOR. 335 
 
 (Ch. II.) of the following particulars : — Publicly reproving offend- 
 ers — exhorting them to repentance — praying for them — restoring the 
 penitent — and excluding the impenitent. 
 
 I. The first part of church discipline to be considered, is public 
 reproof. 
 
 In order to conduct this in the most useful manner, these things 
 must be observed. 
 
 1. The accusations of none (not even the best in the church) 
 should be taken without proof. 
 
 A minister should never make himself a party, before he has suf- 
 ficient evidence of the case. It is better to let many vicious persons 
 go unpunished and without censure, when we want full evidence 
 against them, than to censure one unjustly ; which we may easily do 
 if we go upon bold presumptions alone : and that will bring upon a 
 pastor the scandal of partiality and unrighteous dealing, which will 
 make his reproofs and censures become contemptible. 
 
 2. Let there be therefore a private meeting of chosen persons 
 (the officers, and some delegates of the church on their behalf) to 
 have the hearing of all such cases, before they are made public. 
 They may meet together once a month, at some certain place, that 
 [among other ends] they may be ready to receive what charge shall 
 be brought against any member of the church ; that it may be consid- 
 ered whether it be just, and that the offender may be dealt with there 
 first. If the fault be not of a public heinous nature, and the party 
 shall there profess repentance, that may suffice. But if it be other- 
 wise, and the person remain impenitent, he must ' be reproved before 
 all.' 
 
 3. Great caution and much prudence must be exercised in such 
 proceedings as these, lest we do more harm than good. But let 
 it be such christian prudence as orders duties aright, and directs 
 them to their proper ends, and not such carnal prudence as shall en- 
 ervate or exclude them. It may therefore be proper for young minis- 
 ters to consult with others, for the more cautious proceeding in such 
 work. 
 
 In the performance of it, we should always deal humbly, even 
 when we deal most sharply ; that we may make it appear it is not 
 from any lordly disposition, nor an act of revenge, but a necessary 
 duty, which we cannot in conscience avoid. It will therefore be pro- 
 
 Vol. IV. p. 254.) However, in this abridgement, what was jiecnliar to (he 
 author's idea of a chnrch is g-enerally omitted, anil this chapter is, for the most 
 part, accommodated to any mode of government which christian churches have; 
 (?ommonly adopted. 
 
336 THE REFORMED PASTOR. 
 
 per publicly to disclaim all animosities, and shew the people the com- 
 mands of God obliging us to what we do. 
 
 II. With the duly of public reproof, must be joined an exhorta- 
 tion of the person to repentance, and to a public profession of it for 
 the satisfaction of the church. 
 
 As the church is bound to avoid communion with scandalous, im- 
 penitent sinners, so when they have had evidence of their sin, they 
 must also see some evidence of their repentance ; for we cannot 
 know them to be penitent without evidence. And what evidence is 
 the church capable of, but their profession of repentance first, and 
 their actual reformation afterwards. Both which must be expected 
 and demanded of them. Both in our public reproofs and exhortations 
 we should be very cautious of giving offence : in order to avoid which 
 we should proceed in some such manner as this : 
 
 ' Friends and brethren. Sin is so evil and dangerous a thing, 
 that God has commanded us to exhort one another daily, lest any be 
 hardened through the deceitfulness of it :' (Heb. iii. 13.) and that 
 we do not ' hate our brother in our heart, but in any wise rebuke our 
 neighbour and not suffer sin upon him.' (Lev. xix. 17.) Our Lord 
 exhorts us, ' if our brother offend us, to tell him of his fault, and if he 
 will not hear us, to take two or three persons with us to reprove him ; 
 ' and if he will not hear them, to tell the church, to esteem him as a 
 heathen or publican.' (Matt, xviii. 15 — 17.) 'Those that sin,' we 
 are commanded to ' rebuke before all, that others also may fear,' (1 
 Tim. V. 20.) and ' if they repent not, to avoid them, and not so much 
 aseat withthem.'('2Thess. iii. 6, 12, 14. ICor. v. 11,13.) Accordingly, 
 
 having heard of the scandalous practice of N of this church, 
 
 and having received sufficient proof that he hath committed the 
 odious sin of ***, we have seriously dealt with him in private to bring 
 him to repentance : but to the grief of our hearts, perceive that he 
 still remains impenitent, (or lives in the same sin.) We therefore 
 judge it our necessary duty to use this further remedy which Christ 
 hath commanded us to try. — And I do earnestly beseech him for the 
 sake of his own soul, and require it of him, as a messenger of Jesus 
 Christ, (as he will answer the contrary at the bar of God) to remain 
 no longer stout and impenitent, but unfeignedly to confess and lament 
 his sin before God and this congregation. This desire I here publish, 
 not out of any ill will to his person, (as the Lord knows) but in obe- 
 dience to Christ, and in love to his soul, wishing that, if possible, he 
 may be saved from his sin, from the power of Satan, and the ever- 
 lasting wrath of God ; and that he may be speedily reconciled to him, 
 
THE REFORMED PASTOR. 337 
 
 and his church." To this purpose should our public adirvonition pro- 
 ceed : and in some cases, where the sinner esteems his sin to be 
 small, it will be necessary to set it in its proper light, and especially 
 to quote some texts of scripture which aggravate and threaten it. 
 
 III. To our reproofs and exhortations may properly be added the 
 prayers of the church. 
 
 We should pray both for those that have been reproved, and those 
 (some of them at least) that have been rejected, that they may repent 
 and be restored. We are commanded ' to pray always, and in all 
 things ; for all men, and in all places ;' so great a business as this, 
 therefore, should not be done without it. We should earnestly join 
 together in prayer to God, that he would open the sinner's eyes ; that 
 he would soften his heart, and save him from impenitency and eternal 
 death. That we have not his request or consent, is no reason 
 against it ; for that is his very disease, and the malignity of it. If 
 the person even refuses to be present to receive our admonition, it 
 will be proper to desire the prayers of the congregation for him. And 
 let us be very earnest in praying for him, that the congregation may 
 be provoked to join with us. Who knows but God may hear such 
 prayers, and that they may be more effectual than our exhortations ? 
 However, the people will thereby perceive that we do not make light 
 of sin, and that we do not preach to them in mere custom or form. — 
 When the sinner is thus admonished and prayed for, if it please the 
 Lord to open his eyes and give him repentance, our next duty is, 
 
 IV. To proceed for his full recovery : where these things must be 
 observed. 
 
 We must not discourage him by too much severity, nor yet by too 
 much haste and lenity, palliate the offence and sink the ideas of dis- 
 cipline. — We must urge him to be serious in his humiliation, till he 
 be truly sensible of his sin ; for it is not a vain formality that we are 
 to expect, but the recovering and saving of the soul. — We should 
 bring him to beg the communion and prayers of the church ; and to 
 promise that he will most carefully avoid the sin into which he has 
 fallen, for the time to come. — After this we must assure him of the 
 riches of God's love, and the sufficiency of Christ's blood, to pardon 
 his sin : and that, if his repentance be sincere, we are authorized as 
 the messengers of the Lord, to assure him that he is pardoned. — We 
 should then charge him to persevere, and perform his promises ; to 
 avoid temptations, and continue begging mercy, and strengthening 
 grace. — Hereupon we should charge the church, that they imitate 
 Christ in forgiving, and that they retain the person in (or receive him 
 43 
 
33b' THE KlirORMI'.D I'ASTOR. 
 
 again into) comtnunion ; that they never reproach him with his sin, 
 but forgive and forget as Christ does. We have no warrant to rip up 
 matters that are worn out of memory, or to make that public again, 
 which has ceased to be so. — After this we should give God thanks 
 for his recovery so far, and pray for his confirmation and future pre- 
 servation. — The next part of discipline is 
 
 V. Rejecting from the church's communion those who, after suf- 
 ficient trial, remain impenitent. 
 
 Exclusion from church communion is of divers kinds and degrees, 
 of which, I shall not so far digress, as here to treat. That which 
 is most commonly to be practised among us, is only to forbid an of- 
 fender communion with us, or to inflict a temporal exclusion, called 
 suspension, till it shall please the Lord to give him repentance [or 
 till he shall discover very evident marks of impenitence.] We have, 
 indeed, no express directions in scripture how long we should stay to 
 try whether the sinner be so impenitent as to be necessarily and en- 
 tirely excluded : we must therefore follow the general directions, 
 with such diversity as the case and character of the person, and for- 
 mer proceeding shall require ; this being left to the discretion of the 
 church ; who must always continue to pray for, and exercise patience 
 towards the offender, till he manifest himself obstinate in his sin. 
 Where a person has openly sinned but once or twice, a profession of 
 repentance may suffice : but if he be accustomed to sin, and has often 
 broken his promises of amendment, then we must require an actual 
 reformation. He that will refuse either to reform, or to make a pro- 
 fession of repentance, must be considered as living in the sin ; for a 
 heinous sin, but once committed, is morally continued in till it be re- 
 pented of; and a mere forbearing of the act is not sufficient. — [If the 
 church, after having waited a proper time, cannot discern in the per- 
 son any signs of genuine repentance,] they must then proceed to ex- 
 communication. The minister must pronounce him unworthy of 
 communion, and authoritatively charge the people in the name of the 
 Lord, to avoid conununion with such a person ; and must deny him 
 those ordinances and privileges which do not belong to him, whereof 
 he is the administrator. And as far as this act of the pastor is not 
 contrary to the word of God, the people are in duty bound to fall in 
 with it. — However, it will be proper to pray for the repentance and 
 restoration even of the excommunicate: and, if God should give them 
 repentance, they are gladly to be received into the communion of the 
 church again. — So much for the nature of church discipline : and sure 
 
THE REFORMED PASTOR. 339 
 
 1 am, if well understood, much of the pastoral work and authority 
 consists in it. 
 
 There are many, I know, who would set open the doors of the 
 church, would pluck up the hedge, and lay the vineyard common to 
 the wilderness. Nay, (which is very amazing) some who are esteem- 
 ed godly divines, reproach as a sect, those faithful pastors who will 
 not give the sacrament to all the parish, and who maintain discipline 
 in their churches, under the name of Sacramentarians and Disciplina- 
 rians; as the impure used to reproach the diligent by the name of 
 Puritans. [But surely their censures are very ill grounded.] Was 
 not Christ himself the leader of these Disciplinarians? He instituted 
 discipline, and commanded the particular acts of it. ' If thy brother' 
 (says he) ' shall trespass against thee, go and tell him his fault : if he 
 will not hear thee, then take with thee two or three more, tliat in the 
 mouth of two or three witnesses every word may be established : but 
 if he neglect to hear them, tell it to the 'church : but if he neglect 
 to hear the church, let him be unto thee as a heathen man and a 
 publican.' He adds, 'Verily I say unto you, whatsoever ye shall bind 
 on earth shall be bound in heaven ; and whatsoever ye shall loose on 
 earth shall be loosed in heaven.' (Matt, xviii. 15 — 18.) Christ made 
 his ministers the rulers of his church, and put the keys of the king- 
 dom into their hands ; and he requires the people to ' submit to them, 
 and obey them in the Lord.' (fleb. xiii. 17.) 
 
 Agreeable to these scriptures was the practice of the an- 
 cient church, for many years after Christ; in which discii)Iine was 
 exercised much more vigorously than among any of us, even in the 
 heat of heathen persecutions, as well as under christian magistrates, 
 (till selfishness and formality caused them to be remiss in this and 
 other duties together) as may be seen in the ancient canons and Cy- 
 prian's epistles. Discipline was not then taken to be a useless 
 thing ;* nor would it appear such now, if it were shewed in its strength 
 and beauty, by a vigorous practice : for you will never make men 
 know what it is by luere talking of it; it being, like the government 
 of Commonwealths, little known till learned by experience. — I know 
 that when the church began to be tainted with vain inventions, the 
 word Discipline changed its signification for various of their own 
 rules of life, and austere impositions : but it is for the ancient and 
 
 * Disciplinia est custos spei, retinaculum fidei, dux itineris salutans, fomes 
 ac niitrimeatum bonse iudolis, majistia virtutis ; facit i i Cliristo manure sem- 
 per, ac jugitur Deo vivere, ad promissa coelestia et divina prse.uia ) < rvcnire : 
 Hanc et sectari saluhre est, et adven-ari ac negli^ere h-thalc. C'\i'R. de 
 Discip. p. 265. See Calvin's lustit. lib. IV. cap. 12. ^ J, 2. 
 
340 THE REFORMED PASTOR. 
 
 truly christian discipline alone that 1 am contending. There is no 
 room to doubt whether this be our duty, nor whether we are unfaith- 
 ful as to the performance of it. It is certainly no less our duty be- 
 cause our brethren of late have made so little conscience of it. — And 
 what are the hindrances that now keep the ministers of England 
 from the discharge of it ? I hear what some say, and see more. 
 
 1. Some object "that we shall be guilty of defaming men, by 
 thus publishing their crimes." I answer in the words of Bernard, 
 '' Cum carpuntur vitia, et inde scandalum oritur, ipse sibi scandali 
 causa est, qui fecit quod argui debet : non ille qui arguit. Non ergo 
 tiraeas contra charitatem esse, si unius scandalum multorum recom- 
 pensaveris pace. Melius est enim ut pereat unus quam unitas.*" 
 Many of us, who would be ashamed to omit preaching or praying half 
 so much, have not considered what we do in wilfully neglecting this 
 duty. We draw down the guilt of men's crimes upon our own heads, 
 when we do not use God's means for the cure of them.f 
 
 2. Others will say "that there is little likelihood that public, per- 
 sonal reprehension should do any good to offenders, because they 
 will be but enraged by the shame." I answer in the words of Philo 
 a Jew : " We must endeavour as far as we are able to save those from 
 their sins who will certainly perish by them : imitating good physi- 
 cians, who, when they cannot save a sick man, do yet willingly try all 
 means for cure, lest they seem to want success, through their own 
 negligence. J" I further answer, it ill becomes the ignorant creature 
 to implead the ordinances of God as useless. God can render his 
 own ordinances successful, or else he would never have appointed 
 them. Besides, church discipline seems to be well calculated for use- 
 fulness. It tends to the shaming of sin, and the humbling of the sin- 
 ner ; — to manifest the holiness of Christ, of his doctrine, and his 
 church, before all the world. — What method should be taken with of- 
 fenders if not this ? Must they be given up as hopeless? That were 
 cruel : and other means are supposed to have been used without suc- 
 cess. — The church of Christ has found this method to be successful, 
 even in times of persecution, when (if ever) carnal reason would have 
 told them to forbear it, for fear of driving away their converts. — But 
 besides all that has been said, let it be remembered, that the princi- 
 
 * Bernard sup. Cantic. 
 t Qui non corrigit resecanda comtnittit. Greg. 
 
 Si quid me scis fecisse incite aut improbe, si id non accusas, tu ipse objnr- 
 gandus es. Plaut, 
 
 X Philo de sacrif. Abel et Cain. 
 
THE REFORMED PASTOR. 341 
 
 pal use of this public discipline, is not for the offender himself, but 
 for the church. It tends greatly to deter others from the like crimes, 
 and so to keep our churches and worship pure.* 
 
 3. Some will say, " That this method will but restrain men as hy- 
 pocrites and not convert them." I answer, Who knows how God 
 may bless his ordinances ?— It is true repentance to which offenders 
 are exhorted, and which they profess : whether they truly profess it 
 or not, who can tell but God 1 However, if it only restrains persons, 
 that is a benefit not to be contemned. It is of some importance that 
 sin be disgraced ; and so far the church acquit themselves. But the 
 grand objection against discipline, as far as I can learn, is, 
 
 4. The difficulty of the work, and the trouble or suffering you are 
 likely to bring upon yourselves by it. " We cannot (say you) public- 
 ly reprehend one sinner, but he will highly resent it, and bear us ma- 
 lice for it. We can prevail with very few to make a public profession 
 of repentance ; and if we excommunicate them, that will enrage them 
 the more. If we were to deal with all the obstinate sinners in the 
 parish, in the manner you advise, it would be dangerous living amontr 
 them ; or we should be so hated, that our labours would become quite 
 unprofitable to them. Duty therefore ceases to be duty, because the 
 hurt that would follow would be greater than the good." But are not 
 these reasons as valid against professing and defending Christianity 
 in some times and places, as now against discipline ? Christ has told 
 us ' that he came not to send peace ;' and that ' the world will hate 
 us.' — Many of his servants have met with more difficulty in doing 
 their duty than we can expect ; which yet did not prevent their faith- 
 ful discharge of it. If we did our duty faithfully as ministers, we 
 should now find much the same lot among professed christians, as our 
 predecessors did among infidels. — But if you cannot suffer for Christ, 
 why did you ' put your hands to his plough V You oucrht ' first to 
 have sat down and counted the cost.' — This makes the ministerial 
 work so unfaithfully done, because it is so carnally undertaken. Ma- 
 ny enter upon it as a life of ease and honour from men, and therefore 
 
 they resolve to attain their ends, whether right or wrono- As for 
 
 your making yourselves incapable of doing men any good, if you thus 
 publicly admonish them ; I answer, that reason is as valid against 
 plain preaching, or private reproof, or any other duty for which wick- 
 ed men will hate us. As has been already observed, God will bless 
 his own ordinances to do good, or else he would not have appointed 
 
 * Vitia transmittit ad pcsteros, qui prsesentibus culpis i^noscit.— Bonis ao- 
 cet qui mails parcit. Seneca. 
 
THE REl'ORMED PASTOR. 
 
 them. By this means you may possibly do good to the offender, and 
 even to the excommunicate : I am sure it is God's means ; and the 
 last means we can use ; it were therefore perverse to neglect it. 
 However, other persons, both within and without the church, may re- 
 ceive good by it, though the offender himself receive none : and God 
 will certainly have the honour when his church is thus manifestly dis- 
 tinguished from the world. — But let me tell you, there is not such ' a 
 lion in the way' as you may imagine ; nor is discipline so useless a 
 thing. I bless God, upon the small (and too late) trial I have made of 
 it myself I can say by experience it is not vain ; nor are the hazards 
 of it such as may excuse our neglect. — To the last objection many 
 have added, 
 
 5. " That it is a vain thing to attempt the use of discipline in the 
 church, unless it were established by secular power, and all the people 
 were forced, under a penalty, to submit to it ; — that without the help 
 of the civil magistrate it is not likely that we should do any good, 
 since every man has liberty to despise our censures, and to absent 
 himself when he should appear before the church." Here let me ask, 
 How did the church of Christ subsist before the days of Constantine 
 the Great, without the help of the civil magistrate ? And how was 
 discipline exercised for three hundred years together, when the prince 
 did not so much as give protection or toleration to christians, but ev- 
 en persecuted them to death ? Yet then was the church in its best 
 state, and its discipline the most pure and powerful. Are the keys 
 of Christ's church so unfit and useless, that they will not open and 
 shut without the magistrate's help ? If they have contracted any rust 
 we may thank ourselves, who have let them lie so long without use. 
 But let me add, that too much interposition of the civil magistrate 
 with our discipline, would do more hurt than good : it would but cor- 
 rupt it by the mixture, and make it become a mere human thing. 
 Your government is all to work upon the conscience ; and the sword 
 cannot reach that. It is not a desirable thing to have repentance so 
 obscured by mere forced confessions, that you cannot know when 
 persons mean as they speak, I confess, if (since I have exercised 
 discipline) the sword had interposed and forced men to those public 
 confessions of sin and professions of repentance, to which I have per- 
 suaded them by the light of God's word, it would have left me (and 
 I believe the church too) very much dissatisfied with them ; imagin- 
 ing they only complied with it because they were forced. — I am the 
 less sorry.that the magistrate doth so little interpose, on account of 
 that blind, confused zeal which so much prevails amongst us. Per- 
 
THE REFORMED PASTOR. 343 
 
 sons of every party are so confident that they are in the right, and lay 
 such stress upon many opinions of their own, as if life or death de- 
 pended upon them ; making a great outcry against whatever are call- 
 ed errors by their own party, without knowing what they are, or how 
 to confute them, or which are tolerable in the church, and which in- 
 tolerable : If the sword were in such envious, angry hands, there 
 would be little quiet to the church. This may possibly make the ma- 
 gistrate think fit to let us fight it out with our naked fists, and not to 
 put swords into our hands till we are more sober, and know better how 
 to use them. As long as he does not prevent us from exercising that 
 kind of discipline which has now been recommended, I fear not but, 
 by the blessing of God, a prudent, resolute, unanimous ministry will, 
 in general, be able to bring persons to submit to it, so as to answer, 
 very important purposes. 
 
 I shall conclude this subject with earnestly requesting my brethren 
 in the ministry speedily and faithfully to put in execution, at least, all 
 the unquestionable part of the discipline for which I have been con- 
 tending. 
 
 1. Consider how sinful the neglect of it is, and how dangerous with 
 respect to yourselves. It is indeed a sad case that good men, under 
 so much liberty, should settle themselves so long in the constant ne- 
 glect of so great a duty. In our preaching to our people, we make it a 
 bad sign to live in the wilful, continued omission of any known duty : 
 and shall we do so year after year, and even all our days ? — We plainly 
 manifest sloth and laziness herein, if not unfaithfulness in the work of 
 Christ. I speak from experience : laziness pleaded hard against 
 this duty, and long kept me from it. It is indeed a troublesome and 
 painful work, and calls for some self-denial, as it will expose us to the 
 displeasure of the wicked. But dare we prefer our carnal ease or the 
 love of wicked men before our duty to Christ our master ? Can such 
 slothful servants look for a good reward ? 
 
 2. The neglect of discipline has a strong tendency to the delud- 
 ing of souls; by making men think that they are christians when 
 they are not, because they are not, by God's ordinance, separated from 
 such as are ; and by making scandalous sinners think their sin tolerable, 
 because it is so tolerated by the pastors of the church. We hereby cor- 
 rupt Christianity itself in the eyes of the world, and do our part to make 
 them believe, that to be a christian is only to be of such or such an opin- 
 ion, and that the christian religion requires holiness no more than the 
 false religions of the world. If the holy and unholy are all permitted 
 to be sheep of the same fold^ without the use of Christ's means to dis- 
 
344 THE REFORMED PASTOR. 
 
 tinguish them, we do our part to defame Christ by it, and to make it 
 appear as if this were according to his institutions. 
 
 3. By the neglect of discipline you encourage separation. If you 
 will not by this means distinguish between ' the precious and the 
 vile, the people will do it by withdrawing from you ; which many hon- 
 est christians will think they are necessitated to do. Nor can you 
 wonder, if you keep a number of scandalous sinners in your church- 
 es without ever reproving them, that some timorous souls should run 
 out of them, as out of an edifice which they apprehend ready to fall. 
 
 I have known many who have separated merely on this account. 
 
 4. By this neglect we do much to bring the wrath of God upon 
 ourselves and our congregations, and so to blast the fruit of our la- 
 bours. If' the angel of the church of Thyatira ' (Rev. ii. 20 — 23.) 
 was reproved for suffering seducers in it, and those who joined with 
 them were so severely threatened, surely we deserve reproof on the 
 same ground, for suffering open, scandalous, impenitent sinners among 
 us, and have reason to fear the execution of this threatening upon 
 our churches. 
 
 But against all that I have said in behalf of discipline you will 
 plead, " Our people are not ready for it : they will not yet bear it." 
 But is not the meaning of this, that you will not bear the trouble and 
 hatred which it will occasion ? I beseech you, in order that you may 
 make a comfortable account to the 'chief shepherd,' and that you may 
 not be found ' unfaithful in the house of God,' that you do not shrink 
 from duty because of the trouble to the flesh, that may attend it. Re- 
 member for your encouragement, that the most costly duties are usu- 
 ally the most comfortable : and you may be sure that Christ will bear 
 the cost. 
 
 CHAPTER VII. 
 
 OF THE MOTIVES TO PASTORAL FIDELITY IN GENERAL, SUGGESTED 
 IN THE TEXT. 
 
 The first thing proposed has now been fully handled, which was 
 to point out and recommend the several parts of the ministerial of- 
 fice : we therefore proceed to the second ; which is " to consider the 
 motives suggested in the text, to a diligent performance of them." 
 
THE REFORMED PASTOR. 345 
 
 The Lord grant that they may work upon us all according to their 
 truth and importance. 
 
 I. The nature of our office obliges us to ' take heed to all the 
 flock :' we are styled overseers. 
 
 And for what else are we overseers?* To be a bishop or pastor 
 is not to be set up as an idol for the people to bow to ; or to be (what 
 the apostle calls the Cretans) ' evil beasts, slow bellies ;' (Tit. i. 
 12.) to live to our fleshy delight and ease ; but it is to be the guide of 
 sinners to salvation. It is a sad thing that men should undertake a 
 calling of which they know not the nature ; which, with too many, is 
 evidently the case. Do those persons know and consider what they 
 Jiave undertaken, who live in ease and pleasure ? Who have time to 
 take their superfluous recreations, and spend it in loitering or in vain 
 discourses, when so much work lies upon their hands ? Brethren, do 
 you consider where you stand, and what you have taken upon you ? 
 You have, under Christ, undertaken a band of his soldiers 'against 
 principalities and powers, and spiritual wickednesses in high places :' 
 you must lead them on in the sharpest conflicts ; you must acquaint 
 them with the enemy's stratagems and assaults ; you must watch 
 yourselves, and keep them watching. If you miscarry, they and you 
 may perish. You have a subtile enemy ; and therefore you must be 
 wise : you have a vigilant enemy ; therefore you must be vigilant : 
 you have a malicious, violent, and unwearied enemy ; and therefore 
 you must be resolute, courageous, and unwearied. You are in a 
 crowd of enemies, encompassed with them on every side; so that if 
 you do not take particular heed to every one of them, you will quick- 
 ly fall. — And oh ! what a world of work have you to do ! Had you 
 but ONE ignorant person to teach, though willing to learn, v.hat a te- 
 dious task would it be ! How much more difficult then would it be if 
 that person were as unwilling as ignorant ! But to have such multi- 
 tudes of these as most of us have, will find us work indeed ! How 
 much wickedness have we sometimes to contend against in one soul ! 
 And what a number of such wicked persons have we to deal with! 
 What deep rooting have their sins taken, and under what disadvan- 
 tage must truth come to them ! What strangers are they to the heav- 
 enly message we bring them ! They frequently know not what you say, 
 though you speak to them in the plainest language. And when you 
 think you have done them some good, you leave your seed among the 
 ' fowls of the air.' Wicked men are at hand to contradict all that you 
 
 * Episcopus est nomen quod plus oneris quam honoris significat, Polyd. 
 Virg. p. 240. 
 
 44 
 
346 
 
 THE REI'OKMED PASTOR 
 
 have said ; who will cavil at and slander you that thoy may disgrace 
 your message, and that they may deride and scorn them away from 
 Christ : thus they quickly extinguish the good beginnings whicli you 
 hoped you had seen. They use indeed weaker reasons than yours ; 
 but such as come with more advantage, being taken from things 
 Xvhich they see and feel, and which are befriended by the flesh : be- 
 sides, they are more familiarly and importunately urged. You speak 
 but once to a sinner for ten or twenty times that the messengers of 
 Satan do. Moreover, how easily do the ' cares and businesses of the 
 world choke and devour the seed' which you had sown, and how ea- 
 sily will a frozen, carnal heart (had it no external enemies) extinguish 
 those sparks, which you have been long in kindling ! Yea, for 
 want of fuel and further help, they will go out of themselves. Among 
 what abundance of distempers, lusts, and passions do you cast your 
 words, where they are likely to meet with but a poor entertainment ! 
 And when you think your work doth happily succeed, seeing men un- 
 der trouble, confessing their sins, promising reformation, and living 
 as new creatures and zealous converts, they will often prove unsound ; 
 to have been but superficially changed ; to have taken up new opin- 
 ions, and new company, without a new heart. O how many persons 
 (after some considerable change in them has taken place) are deceiv- 
 ed by the profits, the honours, or the pleasures of the world, and 
 ' again entangled in their former lusts !' Nay, how soon do even the 
 graces of the saints themselves languish, if you neglect them; and 
 how easily are they drawn into shameful ways, to the dishonour of 
 the gospel, as well as their own loss and sorrow I O brethren, what a 
 field of labour is before us ! There is not a person you can see, but 
 may find you work ! You sec what the work of a minister is, and what 
 a life he hath to lead. Exert yourselves then with all your might. 
 In order to quicken you the more, let me beg you to attend to the fol- 
 lowing considerations. 
 
 1. Consider the office of an overseeu was your own voluntary un- 
 dertaking. No man is forced to be an overseer of the church : docs 
 
 not common honesty then require you to be true to your trust '? | 
 
 2. Consider also the honour that is connected with your office as ^ 
 an encouragement to labour. A great honour indeed it is, to be the 
 
 ' ambassadors of God,' and the instruments of men's conversion and 
 salvation ; to 'save souls from death and cover a multitude of sins.'— 
 For ministers to strive for precedency, and fill the world with wide 
 contentions about the dignity and superiority of their office, shews 
 that they forget the nature and work of that office they strive about. 
 
THE REFORMED PASTOR. 347 
 
 The honour is but the appendix to the work. If ministers would 
 faithfully and humbly lay out themselves for Christ and his church, 
 without thinkinor of titles and reputation, they should then have hon- 
 our whether they would or not : whereas by gaping after it they lose 
 it. 
 
 3. Consider that you have many privileges belonging to your of- 
 iice, which should engage you to diligence in it. It is no small thing 
 ihat you are maintained by other men's labours. This is for your 
 work, that you may not be taken off from it, but that (as Paul requires) 
 you may ' give yourselves wholly to these things,' (I Tim. iv. 15.) 
 and not be forced to neglect men's souls, while you are providing for 
 your own bodies. Either do the work, or take not the maintenance. — 
 Besides, it ought to be considered as a great privilege to be bred up 
 to learning, while many others are brought up at the plough and cart ; 
 to be furnished with so much delightful knowledge, when the world 
 lies in ignorance ; and to converse with learned men about sublime 
 and glorious things, while many others are conversant with none but 
 the most vulgar and illiterate. — But especially, what an excellent pri- 
 vilege is it, to live in studying and preaching Christ ! to be continu- 
 ally searching into his mysteries, or feeding on them ! to be daily 
 employed in contemplating the blessed nature, works, and ways of 
 God ! Others are glad of the leisure of the Lord's day, and now and 
 then an hour besides when they can lay hold of it ; but we may keep 
 a continual sabbath. We may almost do nothing else but study and 
 talk of God and glory; engage in acts of prayer and praise, and drink 
 in sacred and saving truths. Our employment is all sublime and 
 spiritual. Whether we are alone, or in company, our business is for 
 another world. O that our hearts were but more disposed for this 
 work! what a blessed, joyful life sliould we then live! How sweet 
 would the study be to us ! how pleasant the pulpit ! and what delight 
 would our conferences yield ! What excellent helps do our libraries 
 afford ; where we have such a variety of wise, silent companions, 
 whenever we please ! Surely all these, and more such privileges at- 
 tending the ministry, bespeak our unwearied diligence in the work. 
 Once more, 
 
 4. [Consider the interest which all the faithful servants of Christ 
 have in their master's regards.] You are related to Christ as well as 
 to the flock, and he is related to you. If therefore you are faithful 
 in your work, you are not only advanced, but secured by the relation. 
 You are ' the stewards of his mysteries, and the rulers of his house- 
 hold :' and he that intrusted you with his work, will maintain you in 
 
348 THE REFORMED PASTOR. 
 
 it. But then ' it is required of a steward that a man be found faith- 
 ful.' Be true to him, and never doubt of his being true to you. Do 
 you feed his flock 1 He will sooner feed you as he did Elijah, than 
 forsake you. In the midst of enemies, he will ' give you a tonguo 
 and wisdom which none shall resist." If you willingly put your hand 
 to his plough, he will wither the hand that is stretched out against 
 you. His faithful ministers have always had large experience of his 
 care. He who knows that he serves a God who will never suffer any 
 man to be a loser by him, needs not fear what hazards he runs in his 
 cause: and he who knows that he is seeking a prize which, if obtain- 
 ed, will infinitely exceed his cost, may boldly engage his whole es- 
 tate on it, and " sell all he has to purchase so rich a pearl." The 
 
 II. Motive to fidelity, which our text suggests, is taken from the 
 person by whom ministers are invested with their office, viz. the Ho- 
 ly Ghost : — " the flock over which the Holy Ghost hath made you 
 overseers." 
 
 This divine agent is said to make bishops or pastors, not merely 
 because he has determined in his word that there shall be such an of- 
 fice — what the work and power shall be — and what sort of men shall 
 receive it; but also because he qualifies men for the office, — because 
 he directs those that ordain them, to discern their qualifications, — and 
 because he directs them and the people themselves, in fixing them 
 over a particular charge. These were done, in the first ages of Chris- 
 tianity, in an extraordinary manner by inspiration. But, when men 
 are rightly called, they are made overseers of the church by the Holy 
 Ghost, i. e, by the ordinary influences of the same Spirit, now as well 
 as then. What an obligation then is laid upon us by our call ! If our 
 commission be from heaven, it is not to be disobeyed. When Paul 
 was called by the voice of Christ to preach the gospel, he " was not 
 disobedient to the heavenly vision." When the apostles were called 
 by our Lord, from their secular employments, they immediately " left 
 their friends and houses, and trade, and all, and followed him." 
 Though our call be not so immediate or extraordinary, it is from the 
 same Spirit, and therefore ought to be as readily obeyed. It is not a 
 safe course to imitate Jonah, in turning our backs upon the com- 
 mands of God. If we neglect our work, he has a spur to quicken 
 us. If we run from it, he has messengers enough to overtake us, to 
 bring us back and make us do it : and certainly it is better to do it at 
 first than at last. The 
 
 III. Motive in the 'text to diligence in our work, is taken from 
 die dignity of the object, viz. the church of God." 
 
THE REFORMED PASTOR. 349 
 
 It is that church for which the world is upheld ; which is sanctified 
 by the Holy Ghost ; which is united to Christ ; and which is his mys- 
 tical body. — That church with which angels are present ; and on 
 which they attend as ' ministering spirits ;' whose very 'little ones have 
 their angels beholding the face of God in heaven.' O what a charge 
 is it that we have undertaken ! And shall we be unfaithful to it ? 
 Have we the stewardship of God's own family, and shall we neglect 
 it ? Have we the conduct of those saints who are to live for ever 
 with God in glory, and shall we omit our duty to them ? God forbid ! 
 Are the souls of men thought meet by God to see his face, and live 
 for ever in his presence 1 and are they not worthy of your utmost cost 
 and labour 1 Do not think so meanly of the church of God, as if it 
 deserved not your highest regards. Were you the keepers of swine 
 or sheep, you would scarcely let them go, and say they were not worth 
 looking after ; especially if they were your own : dare you then neg- 
 lect the souls of men, even the church of God? — Remember Christ 
 ' walks among them : the praises of the most high God are in the 
 midst of them. They are a chosen generation; a sanctified, peculiar 
 people ; a royal priesthood, a holy nation ; to shew forth the praises 
 of him that called them.' What an honour is it to be one of them, 
 though but a ' door-keeper in the house of the Lord !' Surely then to 
 be the Priest of these priests, and the Ruler of these kings, is such 
 an honour, is such a noble employment, as multiplies your obligations 
 to diligence and fidelity. 
 
 IV. The last motive mentioned in the text to " take heed to the 
 flock, and feed the church of God," is, the Price that was paid for it. 
 
 It is spoken of as ' purchased by his blood :' i. e. by the blood 
 of Christ, who (by the way) is here expressly called God. God the 
 Son did purchase the church with his own blood. What an argu- 
 ment is here to quicken the negligent, and to condemn those that 
 will not be quickened ! What ! shall we despise the blood of Christ ? 
 Shall we think it was shed for such as are not worthy of our care ? — 
 The guilt of negligent pastors is certainly great, since, as much as in 
 them lies, they make the blood of Christ to be shed in vain. They 
 would lose him those souls, whom he has so dearly bought. — When- 
 ever we feel ourselves grow dull and careless, let us imagine we heard 
 the blessed Saviour arguing with us to this eflfect : " Did I die for 
 those souls, and wilt not thou look after them 1 Were they worth my 
 blood, and are they not worth thy care 1 Did I come down from 
 heaven to earth ' to seek and to save them that were lost,' and wilt 
 
350 THE REFORMED PASTOR, 
 
 not thou go to the next door or street or village to seek them ? How 
 small is thy labour or condescension in comparison with mine? I 
 debased myself to this; but it is thy honour to be so employed. Have 
 I done and suffered so much for the salvation of men, and was I wil- 
 ling to make thee a co-worker with me, and wilt thou refuse the little 
 that lies upon thy hands ?" 
 
 Every time we look upon our congregations, let us believingly re- 
 member that they are the purchase of Christ's blood ; and let us re- 
 gard them accordingly. Let us often think in what confusion a neg- 
 ligent minister will be at the last day, to have the blood of the Son 
 of God pleaded against him ; and to hear Christ say, " Thou didst 
 make light of the purchase of my blood, and canst thou now hope to 
 be saved by it thyself?" — O brethren ! since Christ will bring his 
 blood to plead [at God's righteous bar] let it now effectually plead 
 with us to do our duty, lest it should then plead against us to our 
 damnation ! 
 
 CHAPTER VIII. 
 
 OF THE OBJECTIONS TO THE COURSE OF MINISTERIAL DUTY RECOM- 
 MENDED ; PARTICULARLY PERSONAL INSTRUCTION. 
 
 It is a hard case that so good a master as ours, in so good a work, 
 should have servants so bad as to plead against their duty when they 
 should practise it : especially that good men should be so backward 
 to it as to need many words to excite them to the diligent perform- 
 ance of it. Yet alas ! this is too common a case. — I have no great 
 fear of any opposition from conscience, or unbiassed reason ; but on- 
 ly from unwillingness, and from reason biassed by the flesh. [This 
 will suggest many objections ; the principal of which shall now be 
 considered and answered ; which was the Third thing proposed.] 
 
 I. Perhaps some will object to what is said about personal in- 
 struction, " That their congregations are so large that it is impossi- 
 ble for them to know all their hearers ; much more to take heed to 
 every individual. 
 
 But let me ask such persons, — Was it necessary for you to take 
 upon you such a charge ? If not, you excuse one sin by another. 
 How durst you undertake what you knew yourselves unable to per- 
 
THE REFORMED PASTOR. 351 
 
 form? If it was in a manner necessary, might you not have procur- 
 ed some assistance ? Have you not, or could not you get a mainte- 
 nance sufficient for yourselves and another to help you ? What 
 though it will not serve to support you in fulness, is it not more rea- 
 sonable that you should pinch your flesh and families ; than undertake 
 a work you cannot do, and neglect the souls of so many of your flock 1 
 With me it is an unquestionable thing (though it will seem hard to 
 some) that it is your duty, if you can, to live upon part of your sala- 
 ry, and allow the rest to a competent assistant. Do not many fami- 
 lies in your parish live on less than you would then have ? Have not 
 many able ministers been glad of less, with liberty to preach the gos- 
 pel ? Can your parishioners endure damnation better than you can 
 poverty 1 What ! do you call yourselves ministers of the gospel, and 
 yet esteem the souls of men so little, as that you had rather they 
 should eternally perish, than that you and your families should live in 
 a low condition ? Ought you not rather to beg your bread, than hazard 
 the salvation of one soul ? If you have but 'food and raiment, you 
 ought therewith to be content.' What! would you have more than 
 is sufficient to enable you for the work of God ? ' A man's life con- 
 sisteth not in the abundance of things which he possesses.' (Luke 
 xii. 15.) If your clothing be warm, and your food wholesome, you 
 may be as well supported by it, to do God's work, as if you enjoy- 
 ed the greatest affluence. He that has these, has but a poor excuse 
 for hazarding men's souls, that he may enjoy more of this world's 
 good. Remember how strongly our blessed master recommends 
 self denial to all his servants. They that will not exercise it, are so 
 far from being his ministers, that they are not his true disciples. — If 
 your circumstances are such that proper assistance cannot be procur- 
 ed, then you should undertake your charge with limitation. But do 
 not omit the work of personal oversight entirely, nor refuse dealing 
 particularly with any, because you cannot do it with all : take this 
 course with as many as you are able, and put your godly neighbours, 
 especially parents and masters of families, upon doing the more. 
 Again, 
 
 II. Some may object, that " The course recommended will re- 
 quire too much time, and will not allow so much as is necessary for 
 ministers (young men especially) to follow their studies, and improve 
 their own abilities. 
 
 I answer, the persons whom I am persuading to this work, are 
 supposed to understand the substance of the christian religion, and to 
 be able to teach others : and the addition of less necessary things, is 
 
35*2 THE REFORMED PASTOR. 
 
 not to be preferred to the communication of what are fundamentally 
 necessary. I highly value common knowledge, and would not en- 
 courage any to set light by it ; but I value the saving of souls more. 
 That which is immediately necessary, ought to be done, whatever else 
 is left undone. It is a very desirable thing for a physician to be well 
 studied in his art ; but if he would be inquiring even into the most 
 useful subjects when he should be looking to his patients ; and should 
 tell them that he has not time to give them advice, because he must 
 follow his own studies, I should esteem that man a preposterous stu- 
 dent, who thus preferred the means to the very end itself: indeed I 
 should think such a physician to be but a civil kind of a murderer ; 
 [nor can such a minister be looked upon in a better light.] Men's 
 souls may be saved without your knowing whether God did predeter- 
 mine the creature in all its acts : whether the understanding necessa- 
 rily determines the will, &-c. &c. Get well to Heaven, and help 
 your people thither, and you shall know all these things in a moment, 
 and a thousand more, of which now, by all your studies, you cannot 
 gain a certain knowledge. This is the most certain and expeditious 
 way to the attainment of it. — But consider further. 
 
 If, by the diligent practice of the ministerial duties, you are pre- 
 vented from acquiring an extensive knowledge, you will hereby im- 
 prove more in that which is most excellent. If you know not so 
 many things as others, you will know the most important matters bet- 
 ter than they. And a little of this kind of knowledge, is worth all 
 the other knowledge in the world. When I am looking heaven-ward, 
 gazing towards the inaccessible light, and aspiring after the knowl- 
 edge of God, and find my soul so dark and distant, and consider how 
 little I know of God, and how much he is out of my reach, I find this 
 the most killing and grievous ignorance. Methinks I could willingly 
 exchange all the other knowledge I have, for one glimpse more of 
 God and the life to come. Now, by frequent serious conversation 
 about everlasting things, by diligently instructing and catechising 
 your people, you will gain more of this kind of knowledge, than can 
 be gained by any other means ; and thus you will really grow wiser 
 than those that spend their time in any other way whatever. As 
 Theology is a practical science, the knowledge of it thrives best in a 
 practical course. Laying out here, is a means of gathering in ; a 
 hearty endeavour to communicate and do good is one of the greatest 
 helps to our own proficiency. So that by this means you are likely 
 to become more able pastors of the church, than private studies alone 
 can make you. Particularly it will be an excellent means to help you 
 
THE REFORMED PASTOR. 353 
 
 in preaching ; for when you are well acquainted with your people's 
 cases, you will know what to preach upon : an hour's conversation 
 will lurnisii vou with as much matter as an hour's study. As he will 
 be the best physician and lawyer, so he also will be the best divine, 
 who adds practice and experience proportionable to his studies : 
 whereas that man will prove a useless drone, who refuses God's ser- 
 vice all his life, under a pretence of preparing for it; and lets men's 
 souls pass on to perdition, while he pretends to be studying how to 
 recover them, or getting more ability to help and save them. 
 
 However, let me add, that though I esteem religious knowledge 
 the chief, I would have you to acquire other knowledge too. The 
 other sciences may be very useful, and indeed, subservient to this : 
 and you may have competent time for both. Lose none upon vain 
 recreations and amusements ; trifle not away a minute ; consume 
 none in needless sleep ; do what you do with all your might; and 
 then see what time you may command. If you set apart two days in 
 a week for the work of personal instruction, you may find time enough 
 for your common studies out of all the rest. Duties are to be taken 
 together : none are to be neglected that can be performed, but the 
 greatest should always be preferred. But if there were such a case 
 of necessity, that we could not read or study for ourselves and instruct 
 the ignorant too, I would throw by all the libraries in the world rath- 
 er than be guilty of the perdition of one soul : at least 1 know that 
 this would be my duty. 
 
 III. It will be objected by many, " that this course will destroy 
 our health, by continually spending our spirits, without allowing time 
 for necessary recreations." 
 
 I answer, we may do our duty, and have time for necessary re- 
 creations too. An hour or half an hour's walk before meat, is as much 
 recreation as is necessary for the weaker sort of students. I have 
 reason to know something of this by long experience. Though I have 
 a body which has languished under great weaknesses many years, and 
 which requires me to take as much exercise as almost any person in 
 the world, yet I have found the above proportion sufficient. It is un- 
 doubtedly our duty to use as much exercise as is necessary for the 
 preservation of our health ; so far our work requires it; otherwise, 
 for one day's work we should lose the opportunity of many : and this 
 may be done very consistently with all the duties I have been recom- 
 mending. 
 
 As for those men that limit not their recreations to stated hours ; 
 who must have them, not to fit them for their work, but to please 
 45 
 
354 TIIK RETORMED l'A.ST(»K. 
 
 their voluptuous humour, such sensualists have need to study the na- 
 ture of Christianity better ; to learn the danger of " living after the 
 flesh," and to get more mortification and self-denial, before they 
 preach to others. If you must have your pleasures, you should not 
 have put yourselves into a calling which requires you to make God 
 and his service your pleasure, and which restrains you so much from 
 carnal gratifications. Do you not know that the christian warfare 
 consisteth in the conibat between the flesh and the spirit? That the 
 very diflTorence between a christian and a wicked man is, that the one 
 " lives after the spirit, mortifying the deeds of the body," and the 
 other " lives after the flesh ?" And that to overcome the flesh is the 
 principal part of that victory, on which the crown of life depends? 
 If notwithstanding this, yon must have your pleasures, then for shame 
 give over preaching of the gospel and the profession of Christianity, 
 and profess yourselves to be what you are ; for as you " sow to the 
 flesh, so of the flesh, shall you receive the wages of corruption." Does 
 such an one as Paul say, " I keep under my body and bring it into 
 subjection lest, that by any means, when I have preached to others, I 
 myself should be cast away?" (1 Cor. iv. 27.) And have not such 
 sinners as we need to do so too ? Shall we pamper our bodies, when 
 Paul kept his under ? Did he bring it into subjection, lest after all 
 his preaching he should be cast away ? And have not we much 
 MORE cause to fear it? Some pleasure is undoubtedly lawful, namely, 
 such as tends to fit us for our work. But for a man to be so far in 
 love with his pleasures as, for the sake of them, to waste his precious 
 time, and neglect the work of God for men's salvation, (especially to 
 plead for this as necessary, and to justify himself in it) is a degree of 
 wickedness inconsistent with the fidelity of a common christian ; much 
 more with that of a Christian Minister. Such wretches as are "lovers 
 of pleasure more than lovers of God," are more fit to be cast out of 
 christian communion, than to be the chief in the church : " from 
 such" we are commanded " to turn away." (2 Tim. iii. 5.) 
 
 Recreations for a student, must be especially for the exercise oi 
 his body, since he has continually before him a variety of delights to 
 the mind : and they must be used (as whetting is by the mower) only 
 as far as is necessary to his work. 
 
 Let it be further considered ; The business I am recommending 
 is not of such a nature as is likely much to impair our health. It is 
 true, it must be serious ; but it will not so much spend our spirits, as 
 excite and revive them. Men can talk all the day long about other 
 matters, without any prejudice to their health : why then may not we 
 
THE REFORMED PASTOK. 355 
 
 talk with men about their salvation without any great detriment to 
 ours ? I only mean on the supposition that we have a tolerable mea- 
 sure of health and strength. — [But supposing the worst consequence, 
 let me ask,] What have we our time and strength for but to lay them 
 out for God ? What is a candle made for but to be burnt ? Burnt 
 and wasted we must be ; and is it not more reasonable that it should 
 be in lighting men to heaven, and in working for God, than in living 
 to the flesh ? How little difference is there between the pleasure of 
 a long life and a short one, when both are at an end ! What comfort 
 will it be to you at death, that you lengthened your life by shortening 
 your work ? Our life is to be estimated according to the end and 
 business of it : not according to the mere duration. He that works 
 much, lives much. What Seneca said of a drone, [may be applied to 
 an indolent minister] " ibi jacet, non ibi vivit ; et din fuit, non diu 
 vixit." Will it not comfort us more at death to review a short time 
 faithfully spent, than a long life unfaithfully ? 
 
 As for visits and civilities, if they can answer greater ends than 
 our ministerial employments, you may break the sabbath, or forbear 
 preaching, for them, and may thus excuse yourselves from private in- 
 struction. But if not, how dare you make them a pretence to neglect 
 so great a duty ? Must God wait on your friends 1 What though they are 
 Gentlemen or Lords, must they be served before him ? Or is their 
 displeasure or censure more to be feared than his ? It will be but a 
 poor excuse at the last day for neglecting men's salvation, " that such 
 a gentleman, or such a friend would have taken it ill had you not 
 waited on them." " H you yet seek to please men, you are no long- 
 er the servants of Christ." (Gal. i. 10.) He that dares to waste his 
 time in compliments, does little consider what he has to do with it. 
 Oh that I could but improve my time according to my conviction of 
 the importance of it ! He that hath looked death in the face as often 
 as I have done, will know how to value it. I profess I am astonish- 
 ed at those ministers that can find time to hunt or shoot, or bowl, or 
 use other recreations two or three hours, yea days together ! — that 
 can sit an hour at once in vain discourse, and spend whole days in 
 complimental visits, or journeys to the same purpose ! Good Lord ! 
 what do such men think on ? when so many souls about them cry for 
 their help, and when the smallest parish has work enough to employ 
 all their diligence, night and day I If you have no sense of the worth 
 of souls ; of the value of that blood which was shed for them, of the 
 glory set before them ; and of the misery to which they are exposed, 
 then you are no Christians : and therefore very unfit to be Ministers ; 
 
356 THE REFORMED PASTOR. 
 
 if yon HAVE, how dare you, like idle gossips, chat and trifle away your 
 time, when so many and such (jreat works call for it T — O precious 
 time ! how swiftly does it pass away ! how soon will it be gone ' 
 What are the forty years of my life that are past ? Were every day as 
 long as a month, methinks it were too short for the work of a day. 
 Have we not lost time enough in the days of our vanity, that we have 
 any now to lose ? Never do I come to a dying man, who is not utterly 
 stupid, but he better sees the worth of time than others generally do. 
 O then, if they could call time back again, how loud would they call ! 
 What would they give for it ! Can we then afford to trifle it away ? 
 Is it possible that a man of any true compassion and honesty, or any 
 concern about his ministerial duty, or any sense of the strictness of 
 his account, should have time to spare for idleness and vanity ? May 
 a physician in the time of the plague take any more relaxation than is 
 necessary for his life and health, when so many are expecting his help 
 in a case of life or death ? If his pleasure is not worth men's lives, 
 certainly yours is not worth men's souls. 
 
 Do not reply, " This is a hard saying, who can bear it ? And 
 that God does not require ministers to make drudges of themselves." 
 Surely those men are not likely to honour God, and promote his ser- 
 vice, who have such base thoughts of it ; nor can they delight in ho- 
 liness who account it a slavish work. Our Lord says, " he that de- 
 nieth not himself, and taketh not up his cross to follow him, cannot 
 be his disciple." (Matt, x. 38.) But these men count it a slavery to 
 labour hard in his vineyard at a time when they have all accommoda- 
 tions and encouragements. If they had seen the diligence of Christ 
 in doing good, when he neglected his meat to talk with one woman, 
 (John iv.31 — 34.) and when he was so zealous in preaching as to " have 
 no time to eat bread," (Mark. iii. 20, 21.) they would have been of 
 the same mind with his carnal friends who went to lay hold of him, 
 and said "he is beside himself" If they had seen him all day in 
 preaching and healing, and " all night in prayer to God," they would 
 have told him that he made a slave of himself, and that God did not 
 require so much ado. I cannot but advise such men to search their 
 own hearts, and inquire whether they unfeignedly believe that word 
 they preach. If you do, Sirs, how can you think any labour too much 
 for such weighty ends? If you do not, say so; and get you out of 
 the vineyard : go with the prodigal to keep swine, and do not under- 
 take the feeding of Christ's flock. 
 
 Do you not know that it is your own benefit you grudge at ? The 
 more you do, the more you receive : the more you lay out, the more 
 
THE REFORMED PASTOR. 357 
 
 you have coming in. The exercise of grace increases it. And is it 
 a slavery to be more with God, and to receive more from him, than 
 other men 1 It is the chief solace of a gracious soul to be doing good, 
 and receiving good by doing it. — Besides, hereby we are preparing 
 for fuller receivings hereafter. We put out our talents to usury, and by 
 improving them, shall make five become ten. They who esteem the 
 service of God as slavery, justify the profane who look upon all dili- 
 gent godliness in that light ; and hereby aggravate their sin : and 
 while they thus debase the work of the Lord, they do but debase them- 
 selves, and prepare for a greater abasement at last. 
 
 IV. Perhaps some may suggest, " that if we make such severe 
 laws for ministers, the church will soon be left without them, as few 
 parents will choose such a burden for their children, and many per- 
 sons will be discouraged from undertaking it." 
 
 I answer, the carnal and self-seeking may be discouraged, but not 
 those that thirst after the " winning of souls," who are devoted to the 
 service of God and have " taken up the cross to follow the Lamb." — 
 Christ would not forbear telling the world of the absolute necessity of 
 self-denial for fear of discouraging men from his service, but on the 
 contrary, declares that he will have none but such as will submit to it, 
 and that those who will not come on these terms may go their way, 
 and see whether he wants their service more than they want his pro- 
 tection and favour. — These laws which you call severe, are not ours, 
 but what Christ has made and imposed. If I should conceal or mis- 
 interpret them, that would not relax them, nor excuse you. He who 
 made them, knew why he did it, and will expect the performance of 
 them. — And he will take care for a supply of pastors. He has the 
 fulness " of the spirit," and therefore can give men hearts to do the 
 duty he has imposed. He that has undertaken the work of our re- 
 demption, will not lose all his labour, for want of instruments to carry 
 on his work. He will provide his people with " pastors after his own 
 heart, who shall feed them with knowledge ;" (Jer. iii. 15.) who will 
 " seek not theirs, but them ; and willingly spend and be spent for 
 their sake." What ! do you think that Christ can have no servants, if 
 such as you (with ' Demas) forsake him and turn to the present world V 
 If you dislike his service, you may seek a better where you can find 
 it, and boast of your gain in the conclusion ; but do not threaten him 
 with the loss. Look to yourselves as well as you can, and tell me at 
 the hour of death, or at the judgement-day, who had the better bar- 
 gain; whether Christ had more need of you, or you of him. It shall 
 not serve your turn to run out of the vineyard, on pretence that you 
 
358 THE REFORMED PASTOR. 
 
 cannot do the work : he can follow you and overtake you, as he did 
 Jonah, with such a storm as shall lay you " in the belly of hell." To- 
 tally to cast off duty, because you cannot endure to be faithful in 
 the performance of it, will prove but a poor excuse at last. 
 
 V. But the strongest objection of all seems to be, " that few peo- 
 ple will submit to be so freely dealt with by their ministers, but will 
 make a scorn at our motion." 
 
 It cannot be denied, that too many people are obstinate in their 
 wickedness; that "simple ones love simplicity, that scorners delight 
 in scorning, and that fools hate knowledge." (Prov. i. 22.) But I wish 
 it were not too much owing to ministsrs, that a great part of our peo- 
 ple are so obstinate and contemjjtuous. If we did but shine and burn 
 before them as we ought; were our sermons and our lives more 
 convincing; did we set ourselves to do all the good we could do; 
 wore we more humble and meek, more loving and charitable ; and 
 did we let them see that we do but little esteem any worldly things 
 in comparison with their salvation, much more might be done than is 
 done ; the mouths of many would be stopped, and the wicked would 
 be more tractable and calm than they are. — However, the worse they 
 are, the more are they to be pitied, and the more diligent should we 
 be for their recovery. Their wilfulness will not excuse us from our 
 duty. If we do not offer them our help, how do we know who will re- 
 fuse it ? Offering it is our part ; accepting is theirs. If we offer it 
 not, we leave them excusable, because then they do not refuse it ; but 
 we leave ourselves without excuse. If they refuse our help when it 
 is offered, we have done our part and delivered our own souls. But if 
 some refuse it, others will accept it ; and the success, with regard to 
 them, may be such as to reward all our labour, though it were much 
 more. All are not wrought upon by public preaching ; but we must 
 not therefore give it over as unprofitable. In a word, there is noth- 
 ing from God or from right reason to make us backward to any part 
 of our work ; though from the world, the flesh and the devil, we shall 
 have much, and perhaps more than we yet expect. But if, against 
 all temptations and difficulties, we have recourse to God, and look on 
 his great obligations on one side, and the hopeful effects and rewards 
 on the other, we shall find but little cause to draw back or faint.* 
 
 * The author, in his preface to the 2d Edition of the Reformed Pastor, has 
 a remarkable pas.-a»e concerning; his own experience on this head, which it 
 may not be amiss here to transcribe ; especially as it shews what an illustri- 
 ous example he was of that dilisrence which he recommends to others. " I 
 find (says he) that we never took the rii2:hlest course to demolish the king;dom 
 ef darkness till now. I wonder at myself that I was kept from so clear and 
 
THE REFORMED PASTOR. 359 
 
 VI. But to all that I have said to recommend personal instruction, 
 many will answer, " You build too much on Paul's teaching from 
 house to house, and other passages of the same kind : those times, 
 when the churches were first planting, required more diligence than 
 ours: shew us some passage of scripture which requires from us all 
 that you have prescribed ; and especially which obliges us to set apart 
 two days in the week for it."'* I reply 
 
 1. I do not make it a minister's duty absolutely to go up and down 
 from house to house to each person in the parish, or of his charge ; 
 nay, I would not so much as advise you to this without necessity : 
 but first call the people to come to you at your own house, or at the 
 vestry, or wherever you please, so that you will but give them that 
 personal instruction, on a proper inquiry into their states, which their 
 circumstances require. And then go to those that will not come to 
 you, if they will consent to it, and if you are able. For my own part, 
 I cannot go from house to house without the apparent hazard of my 
 life. And I think it more for the people's benefit to accustom them 
 to attend their pastor, (and it is much more for his) than for him to 
 hunt up and down after them, scarcely knowing where or when. But 
 men's obstinacy may make that necessary which is inconvenient. 
 
 2. It is not on these texts in question, or any other, that I wholly 
 ground this duty : though supposing there were no more than the 
 general command [on which we have been insisting] of " taking heed 
 to ALL the flock," surely this were sufficient to convince you that you 
 should take as particular care of every individual as you can. — Must 
 I turn to my Bible to shew a Preacher where it is written that a man's 
 
 excellent a duly so long-. But the case Vv^as with me as I suppose it is wilh 
 others : I was convinced of my duly ; but my upprehensions of it were too 
 small, and of Ihe difficnllies of it, too 2:1 eat. 1 thoug;hl that the people would 
 have scorned it ; and that only a few (viho had least need) would have sub- 
 mitted to it. The work si^emed strangle to me ; I was for slaying till the peo- 
 ple were better prepared for it ; and thoug:ht my streng^th would never o;o 
 through with it : thus was 1 detained in delays, which I beseech the Lord of 
 mercy to forgive. Whereas upon trial, I find the ditficulties tt> be n(>thing to 
 what 1 imagined ; and I experience the benefits and comforts of the work to 
 be such, that I would not wish to hr.ve neglected it, for all the riches in the 
 world. We spend Monday and Tuesday (from the morning almost to night) 
 in the work : taking about fifteen or sixl.'en families in a week, that we may 
 go through the parish fin which there are above eight hundred) in a year. And 
 I cannot say that one family hath yit refused to come to me ; or that many 
 persons have shifted it off. And with regard to most of them that come, I find 
 more outward signs of success [from this private discourse with them] than 
 from all my preaching to them, 
 
 * This is taken from the author's Appendix to the 2d Edition, in which he 
 answers many other objections, which are either too weak to bear repealing, 
 or too peculiar to need it. 
 
360 THE REFORMED PASTOR, 
 
 soul is of more worth than a world 1 Or that both we, and all we have, 
 are God's ? Or that it is inhuman cruelty to let souls go to hell for 
 fear we and our families should live somewhat the harder ? In a word, 
 the question is, Whether you are not bound to do the best you can to 
 save the souls of all your people ? Do this, and I desire no more. 
 But do you think in your conscience that you do the best you can, if 
 you neglect to exhort, instruct, and catechise them 1 
 
 3. To say the present times require less diligence than the days of 
 the apostles, savours of a man locked up in a study and unacquainted 
 with the world. Good Lord ! Are there such multitudes round 
 about us who are ignorant of the first principles of religion ? Are 
 there so many thousand drowned in presumption, security, and sen- 
 suality ? So many drunkards, worldlings, haters, and scoffers of a 
 holy life ? So many dull, ignorant, scandalous professors ? So many 
 troublers, seducers, and dividers of the church ? And yet is the hap- 
 piness of our times so great, that we may excuse ourselves from per- 
 sonal instruction because it is unnecessary ? Look more without, and 
 I warrant you that you will not see cause to spare your pains for want 
 of work. What conscientious minister finds not work enough to do 
 from one end of the year to the other, though he has not a hundred 
 souls to take care of? It is true that there are more professors of 
 Christianity in our day than in the apostle's : but are the ungodly the 
 less miserable for that profession, or the more so ? 
 
 4. As to the objection that relates to the proportion of time to be 
 allotted for this work, &-c. I answer. What if God only bids us to 
 *' pray without ceasing," will you approve of those who neglect it be- 
 cause they are not commanded to pray morning and night, or in the 
 family? Set times are as needful for the constant performance of 
 this duty, as for your private or family duties ; your lectures or your 
 studies. When you have shewed me a written precept for these, or 
 for preaching twice on the Lord's day, then I will shew you more 
 than one for the things in question. However, I presume not to im- 
 pose an unnecessary task on any, but leave it to your prudence to 
 discern and determine the seasons and other circumstances of your 
 duty. 
 
THE REFORMED PASTOR. 36t 
 
 CHAPTER IX. 
 
 MISCELLANEOUS DIRECTIONS RESPECTING THE WHOLE MINISTERIAL 
 
 WORK.* 
 
 [The next thing proposed, to which we now proceed, was, 
 Fourthly, to give some miscellaneous directions for the more comfort- 
 able, acceptable, and useful discharge of the pastoral office in all its 
 branches.] 
 
 I. Through the whole course of your ministry, insist most upon 
 the greatest, most certain, and most necessary things. 
 
 If we can but teach Christ to our people, we teach them all. Get 
 them well to heaven, and they will have knowledge enough. The 
 plainest, and most commonly acknowledged truths, are what men 
 live most upon ; these are the great instruments in destroying sin, 
 and in raising the heart to God. We should always have our people's 
 necessities in our eye. To remember that " One thing is needful," 
 will take us off from needless ornaments, and unprofitable controver- 
 sies. Many other things are desirable to be known, but these must 
 be known, or else our people are undone forever. Necessity should 
 be the great disposer of a minister's studies and labours. If we were 
 sufficient for every thing, we might fall upon every thing, and take 
 in order the whole Encyclopedia. But life is short, and we are 
 dull. Eternal things are necessary, and the souls which depend 
 on our teaching are precious. — I confess that necessity has been 
 the conductor of my studies, and my life. It chooses what books 
 I shall read, and when, and how long. It chooses my text and 
 makes my sermon, both for matter and manner, as far as I can 
 keep out my own corruptions. Though I know that the constant 
 expectation of death has been a great cause of this with regard to 
 myself, yet I can see no reason why the most healthful man should 
 not make sure of the necessaries first ; considering the shortness 
 and uncertainty of all men's lives. Who can, either in study, 
 preaching, or life, be employed about foreign matters, when he knows 
 that this or that must be done ? As the soldier says, " Non diu dis- 
 putandum, sed celeriter et fortiter dimicandum ubi urget necessitas," 
 so much more may we, as our business is more important. Doubtless 
 this is the best way to redeem time, to spend it only on necessary 
 
 * N. B. "The sins of ministers," which the author had pointed out in a 
 distinct series of particulars, are introduci d in this ; as many of the thoiiglits in 
 both necessaiily coincided. These directions stood in different parts of the 
 original work, but it seemed most natural to place them to^-ether here. 
 
 46 
 
362 THE REFORMED PASTOR. 
 
 things : and f think it is the way to be most profitable to others ; 
 though not always to be most pleasing and applauded ; because 
 through men's frailty, that is too true which Seneca complains of, 
 " Nova potius miramur quam magna." 
 
 A preacher must be often upon the same things, because the mat- 
 ters of necessity are few. This we should not avoid to satisfy such 
 as look for novelties, though we should clothe the same necessaries 
 with a grateful variety, in the manner of our delivering them. Ne- 
 cessaries are common and obvious ; for superfluities we may waste 
 our time and labour, and often to no purpose. The great volumes 
 and tedious controversies that so much trouble us and waste our time, 
 are usually made up more of opinion than necessary truths.* — You 
 would choose those authors to read for yourselves, which tell you 
 what you know not, and treat of the most necessary things in the 
 clearest manner, though it be in the most barbarous language, rather 
 than those which most learnedly, and in the most elegant, grateful lan- 
 guage, tell you that which is false and vain, and " magno conatu nihil 
 dicere ?"t And surely you should act on the same principle in teach- 
 ing other men, as in studying for yourself. They are commonly emp- 
 ty, ignorant men, destitute of the matter and substance of true learn- 
 ing, who are over curious about words and ornaments ; who affect to 
 be esteemed what they are not, having no other way to procure that 
 esteem : whereas the oldest, most experienced, and most learned men, 
 abound in substantial verities, usually delivered in the plainest dress. 
 Which brings me to add, 
 
 II. All our teaching should be as plain and evident as we can 
 make it. 
 
 This best suits a teacher's ends. He that would be understood, 
 must make it his business to be understood, by speaking to the capa- 
 cities of his hearers. Truth loves the light, and is most beautiful 
 when most naked. He is an enemy that hides the truth ; and he is 
 a hypocrite, who does this under a pretence of revealing it. Highly 
 ornamented sermons (like painted glass in windows, which keeps out 
 the light) are too often the marks of hypocrisy. If you would not 
 teach men, what do you in the pulpit ? If you would, why do you 
 
 * Necessitas brevibus clauditur terminis ; Opinio nuUis. Marsil. Ficincs. 
 
 t Sunt qui scire voluut eo fine tanlum ut sciant, et turpis curiositas est : et 
 sunt qui scire volunt ut scientiam suam vendant ; et turpis qusestus est : sunt 
 qui scire voluut ut sciantur ipsi, et turpis vanitas est : sed sunt qui scire volunt 
 ut aedificentur ; et prudentia est : et sunt quoque qui scire volunt ut aedificeut ; 
 et Charitas est. 
 
 Bernard, Serm. in Cant. 26. 
 
THE REFORMED PASTOR. 363 
 
 not speak so as to be understood ? — For a man purposely to cloud his 
 matter in strange words, and hide his mind from the people whom he 
 pretends to instruct, is the way to make fools admire his profound 
 learning, but wise men, his folly, pride, and hypocrisy. — Some per- 
 sons purposely conceal their sentiments, through a pretence to neces- 
 sity, because of men's prejudices, and the unpreparedness of common 
 understandings to receive the truth. But truth overcomes prejudice 
 by mere light of evidence. There is no better way to make a good 
 cause prevail, than to make it as plain and as thoroughly understood 
 as we can ; this will properly dispose an unprepared mind. — He that 
 is not able to deliver his matter plainly to others, (T mean as plainly as 
 the nature of it will bear, and supposing them to have capacities for 
 understanding it) shews that he has not well digested it himself. 
 
 III. We should always suit our instructions, and our behaviour, 
 to the capacities and circumstances of those with whom we have to do. 
 
 Our work must be carried on prudently, orderly, and by degrees. 
 Milk must go before strong meat. The foundation must be laid be- 
 fore we can build upon it. Children must not be dealt with as men 
 at age. A person must be brought into a state of grace, before we 
 can expect from him the works of grace. The stewards of God's 
 household must 'give to each their portion in due season.' (Luke xii. 
 42). We must not go beyond the capacities of our people, nor teach 
 them the perfection, who have not learnt the principles. — There must 
 be a prudent mixture of severity and mildness, both in our preach- 
 ing and discipline : each must be predominant according to the qual- 
 ity of the person or the matter we have in hand. If there be no se 
 verily, our reproofs will be despised ; if it be all severity, we shall be 
 esteemed usurpers of dominion. 
 
 IV. Every part of our work must be managed with great humil- 
 ity. 
 
 Pride is one of the most heinous, and yet one of our most palpa- 
 ble sins. If discovers itself in many by their dress : it chooses their 
 cloth and their fashion, and dresses their hair and their habit accord- 
 ing to the taste. And I wish this were all, or the worst : but alas, 
 how frequently does it go with us to our studies ! How often does it 
 choose our subject, and how much oftener our words and ornaments ! 
 Sometimes it puts in toys and trifles under a pretence of laudable 
 embellishments, and often pollutes instead of polishing. It makes us 
 speak to our people what they do not understand, [merely to display 
 our learning.]. It takes off the edge of a discourse under a pretence 
 of filing off the roughness and superfluity. If we have a plain and 
 
384 THE REFORMED PASTOR. 
 
 cutting passage, it throws it away as too rustical or ungrateful. Now, 
 though our matter be of God, if our dressing and manner and end be 
 from Satan, (as is the case when pride has the ordering of it) we have 
 no great reason to expect success. — Yet thus does pride make many 
 a man's sermon. And when they have composed the discourse, it 
 goes with them into the pulpit, it forms their tone, it animates their 
 delivery, it takes them off from what would be displeasing, and di- 
 rects them in the pursuit of vain applause. In short, instead of seek- 
 ing God's glory, and denying themselves, it makes them, both in 
 studying and preaching, to seek themselves, and deny God. When 
 they should ask, " What shall I say and how shall I say it to please 
 God best, and do most good ?" Pride makes them ask, " What shall 
 I say, and how shall I deliver it, to be thought a learned, able preach- 
 er, and to be applauded by all that hear me ?" When the sermon is 
 done, pride goes home with them, and makes them more eager to 
 know whether they were applauded, than whether they did any good 
 to the souls of men. Were it not for shame, they could willingly ask 
 people how they liked them, to extort their commendations. If they 
 perceive that they are highly thought of, they rejoice as having attain- 
 ed their end ; if not, they are displeased, as having lost the prize. 
 
 But this is not all ; some ministers are so set upon a popular air, 
 and having the highest place in the esteem of men, that they envy 
 the abilities and names of their brethren who are preferred to them ; 
 as if all were taken from their praise, that is given to another's, and 
 as if God had bestowed his gifts upon them as the mere ornaments 
 of their persons, that they might walk as men of reputation in the 
 world ; and as if all the gifts of other ministers were to be trodden 
 down and vilified, if they should stand in the way of their honour. 
 Strange ! that one workman should malign another, because he helps 
 him to do his master's work ! Yet how common is this heinous crime 
 among men of ability and eminence in the church ! They will secret- 
 ly blot the reputation of such as oppose their own, and will at least 
 raise suspicions, where they cannot fasten accusations. Nay, some 
 go so far as to be unwilling that any ministers abler than themselves 
 should come into their pulpits, lest they should be applauded above 
 themselves. It is a surprising thing that any man who has the least 
 fear of God, should so envy his gifts in others, as that he had rather 
 his carnal hearers should remain unconverted, than that they should 
 be converted by another person who may be preferred to himself. 
 Yet this sin does so prevail, that it is difficult to get two ministers to 
 live together in love and quietness, unanimously to carry on the work 
 
THE REFORMED PASTOR^ 365 
 
 of God. Unless one of them be greatly inferiour to the other, and 
 content to be so esteemed, and to be governed by him, they are con- 
 tending for precedency, envying each other's interest, and behaving 
 with strangeness and jealousy towards one another, to the shame of their 
 profession, and the injury of the congregation. Nay, so great is the 
 pride of some ministers, that when they might have an equal assistant, 
 to further the work of God, they had rather take all the burden upon 
 themselves, though more than they can bear, than that any should 
 share with them in their honour, or lest they should diminish their 
 own interest in the people. — It is owing to pride, that many ministers 
 make so little proficiency : they are too proud to learn. It is through 
 pride also that men so magnify their own opinions and are as censori- 
 ous of any that differ from them in lesser things, as if their sentiments 
 were the rules of the church's faith. While we cry down papal in- 
 fallibility, too many of us would be Popes ourselves, and would have 
 every thing determined by our judgements, as if we were infallible. 
 And so high are our spirits, that when any reprove or contradict us, 
 (though they have sufficient reason to do it,) we are commonly impa- 
 tient both of the matter and the manner. We love the man that will 
 say as we say, and promote our reputation, though in other respects 
 he be less worthy our esteem : but he is ungrateful to us, who differs 
 from us, and contradicts us, and who plainly tell us of our faults ; es- 
 pecially in relation to our public performances. Many, through their 
 pride, imagine that all those despise them who do not admire all they 
 say, and submit to their judgements in the most palpable mistakes : 
 thus have they dishonoured themselves by idolizing their honour, and 
 publicly proclaimed their own shame. From pride proceed all the 
 envy, contention and unpeaceableness of ministers, which are the 
 hindrances to all reformation : all would lead, but few will follow or 
 concur. Yea, hence proceed schisms and apostasies, as did former 
 persecutions, arrogant usurpations and impositions. In short, it is 
 pride at the root that nourishes all our other sins, and this virtually 
 contains them all. 
 
 Give me leave, brethren, to expostulate with you and my own 
 heart with regard to this sin, that we may see the evil of it and be re- 
 formed. — Pride is the sin of devils ; the first born of hell ; it is that 
 wherein the devil's image does principally consist. It is an intolera- 
 ble evil in a man that is so much engaged against him as we are. 
 Pride ill becomes those that are to lead men in such a humble way 
 to heaven. We had need to take care, lest when we have brought 
 others thither, the gate should prove too strait for ourselves. God, 
 
366 THE REFORMED PASTOR. 
 
 who thrust out a proud angel, will not there entertain a proud preach^ 
 er as such. — The very design of the gospel tends to self-abasement. 
 The work of grace is begun and carried on in humiliation. Humili- 
 ty is not the mere ornament of a christian, but it is an essential part 
 of the new creature. All that will be Christ's disciples must ' come 
 to him and learn ;' their lesson is, to be " meek and lowly in heart." 
 (Matt, xxviii. 29). How many admirable precepts and examples has 
 our Lord and master given us to this end ! Can we once conceive of 
 him as washing and wiping his servants' feet, and yet be haughty and 
 domineering? Shall he converse with the meanest, and shall we 
 avoid them as contemptible, and think none but the rich and honour- 
 able fit for our society 1 Many of us are oftener found in the houses 
 of gentlemen, than in the poor cottages of such as most need our help ; 
 as if we had taken the charge only of the souls of the rich. Methinks 
 we should remember our title as Ministers, which, though the po- 
 pish priests disdain, we do not. We should not speak proudly or dis- 
 respectfully to any, but should carry ourselves meekly and courteous- 
 ly to all, remembering that we are obliged to be " the servants of all." 
 We should not be strange to the poorest and meanest of the flock, 
 but should ' condescend to men of low estate' as our equals in Christ. 
 Familiarity improved to holy ends is necessary, and may do abun- 
 dance of good ; and surely a kind, winning carriage is a very cheap 
 way of doing it. We should so teach others, as to be ready to learn 
 of any ; thus we may both teach and learn at once :* not proudly 
 venting our own conceits, and disdaining all that any way contradict 
 them, as if we (having attained the height of knowledge) were des- 
 tined to the chair, and all other men were to sit at our feet. 
 
 Alas, brethren ! what is it that we have to be so proud of? — Of our 
 bodies ? They are made of the same materials as the meanest of our 
 fellow creatures. Is it of our graces ? The more we are proud of 
 them, the less have we to be proud of, since much of the nature of 
 grace is in humility. Is it of our learning and abilities? Surely, if 
 we have any knowledge at all, we must know much reason to be 
 humble. If we know more than others, we must know more reason 
 to be humble than they do. But how little is it that the most learned 
 
 * We may say of ministers in general what Augustine said of the ag:ed of 
 them ; "■ Etsi magis decet docere quam discere, magis tamen decet discere 
 quam ignorare." 
 
 '^ Ab omnibus libenter discc quod tu nescis: quia humilitas commune fibi 
 facere potest, quod natura cuique proprium fecit, sapienter omnibus eris, si ab 
 omnibus discere volueris ; qui ab omnibus accipiuct, omnibus ditiores sunt." 
 
 Hugo. 
 
THE REFORMED PASTOR. 367 
 
 know, in comparison with what they are ignorant of! And to know 
 how ignorant we are, and how far things are beyond our reach, one 
 would imagine, could be no great cause of pride. — It is our very bu- 
 siness to preach humility ; it is therefore very unfit that we should be 
 proud. Must we study and preach humility, and must we not possess 
 and practise it? A proud preacher of humility, is at least a self-con- 
 demning man. And I beseech you to consider, whether it will save 
 us to speak well of the grace we do not possess ; whether sincerity 
 can consii?! with allowed pride, and whether we can be saved without 
 humility, any more than without temperance or chastity. 
 
 Consider further, brethren, I beseech you, what baits there are in 
 the ministerial office, to entice to vanity, and what temptations to 
 pride lie in our way, that you may be more upon your guard against 
 it. What a snare may it prove, to have the fame of godly men, and 
 of learned, zealous preachers! How pleasing is it to have the people 
 crowd to hear us, and to be able to command their judgements and 
 affections ! Especially to be renowned through the land for the high- 
 est spiritual excellencies ! To have the people plead for us as their 
 felicity, and call us the pillars of the church of God, and their fa- 
 thers, " the chariots and horsemen of Israel !' — Alas ! brethren, a lit- 
 tle grace will serve to make you join with the forwardestof those men 
 that have these inducements and encouragements. Nay, pride may 
 do it without any special grace.* O ! therefore, be jealous of your- 
 selves, and in all your studies be sure to study humility. "He that 
 exalteth himself shall be brought low : whereas he that humbleth him- 
 self shall be exalted." (Luke xiv. II). I commonly observe, that al- 
 most all men, both good and bad, loathe the proud, and love the hum- 
 ble ; so far does pride defeat its own ends. — We have cause to be the 
 more jealous of ourselves, because pride is a vice which is most deeply 
 rooted in us, and with as much difficulty as any, extirpated from the 
 soul. Again, 
 
 V. In every part of our work, we should be serious, affectionate, 
 zealous, and reverent. 
 
 The importance of our matter condemns coldness and sleepy dul- 
 ness. Our spirits should be well awakened, that we may be fit to 
 
 * [A Jesuit, who had been employed twenty years in the miss-ions of Cana- 
 da, owned privately to his i'liend, that, while he did not believe in the bt ingf of" 
 a God, he had faced death twenty times for the sake of the religion which he 
 preached to the savag^es with »reat success. His friend, hereupon, represent- 
 ed to him the inconsistency of his zeal : " Ah I" replied the missionary, " you 
 have no idea of the pleasure which is felt in commanding the attention of 
 twenty thousand people, and in persuading- them to what we believe not our- 
 selves." D'Alembert's Account of the Jesuits.] 
 
368 THE REFORMED PASTOR. 
 
 awaken others. If our words be not sharp and piercing, they will 
 hardly be felt by stony hearts. To speak slightly and coldly about 
 heavenly things, is as bad as to say nothing of them. — All our work 
 must be managed reverently, as becomes them that believe the pre- 
 sence of God ; not treating holy things as if they were common. The 
 more of God appears in our duties, the more authority will they have 
 with men. Reverence is that affection of the soul which proceeds 
 from deep apprehensions of God, and denotes that the mind is much 
 conversant with him. To manifest irreverence about the things of 
 God, is so far to manifest hypocrisy, and that the heart agrees not with 
 the tongue. I know not how it is with other persons ; but the most 
 reverent preacher, who speaks as if he saw the face of God, does 
 more affect my heart, though with common words, than an irreverent 
 man with the most accurate preparations, though he bawl it out with 
 ever so much seeming earnestness. If reverence be not equal to fer- 
 vency, it has but little effect. Of all preaching in the world I hate 
 that most, which tends to make the hearers laugh, or to affect their 
 minds with such levity as stage-plays do, instead of affecting them 
 with a holy reverence of the name of God.* We should suppose 
 (as it were) when we draw near him in holy things, that we saw the 
 throne of God, and the millions of glorious angels attending him, that 
 we may be awed with his majesty, lest we profane his service and 
 take his name in vain. 
 
 VI. All our work should be done spiritually : as by men possess- 
 ed of the Holy Ghost, and actuated by him. 
 
 We should be men that " savour the things of the spirit." There 
 is in some men's preaching a spiritual strain which spiritual hearers 
 can discern and relish : whereas in others, this sacred tincture is so 
 wanting, that even when they speak of spiritual things, the manner is 
 such as if they were common matters. Our evidence and ornaments 
 ought to be spiritual : rather borrowed from the scriptures (with a 
 cautious, subservient use of human writings) than from the authority 
 of Aristotle, or any other man. "The wisdom of the world" must 
 not be magnified against " the wisdom of God." Philosophy must be 
 taught to stoop and serve, while faith bears the principal sway. The 
 great scholars in Aristotle's school, must take heed of glorying loo 
 much in their master, and despising those who are beneath them, lest 
 they themselves prove lower in the school of Christ, and " least in the 
 kingdom of God," while they would appear great in the eyes of men. 
 
 * Docerite in ecclesia te, non clamor populi, sed gemitus suscitetur : lacry- 
 mae auditorum laudes tuEe sunt. Jerome. 
 
THE REFORMED PASTOR. 369 
 
 As wise a man as any of them would " glory in notliing but in the 
 cross of Christ, and determined to know nothincr but him crucified."* 
 The most learned mfn should think of tiiis. — Let all writers have 
 their due esteem, but compare none of them with the word of God. 
 We will not refuse their service, but we must abhor them as competi- 
 tors. God is tlie best teacher of his own nature and will. It is the 
 si^^n of a distempered heart, when a person loses the relish for scrip- 
 ture excellency. There is in a spiritual heart a connaturality to the 
 word of God, because this was the means of his regeneration. The 
 word is that seal which made all the holy impressions that are in the 
 hearts of true believers, and stamped the image of God upon them; 
 ihey must tlierefore love that word as long as they live. 
 
 VII. The whole of our ministry must be carried on in a tender 
 ^ove to our j;eople. 
 
 We must let them see that nothing pleases us but what profits 
 them ; that what does them good, does us good, and that nothing 
 troubles us more than their hurt. " Bishops (as Jerome says) are not 
 lords, but fathers ;" and therefore must be affected towards their peo- 
 ple as their children : yea the tenderest love of the mother should not 
 surpass theirs. We must even " travail in birth for them till Christ 
 be formed in them." We should convince them that we care for no 
 outward thing, not money, nor liberty, nor credit, nor life itself, in 
 comparison with their salvation. When your people see that you un- 
 feignedly love them, they will hear any thing, and bear any thing.! 
 We ourselves should put up with a blow given us in love, sooner than 
 with a hard word given us in anger and m.alice. Most men judge of 
 advice, as they judge of the affection of him who gives it. O there- 
 fore see to it that you feel a tender love to your people in your breast^ 
 and let them feel it in your speeches, and see it in your conduct. 
 Let them see that you " spend and are spent for their sakes," that all 
 you do, is not for any ends of your own, but for them. To this end, 
 works of charity will be necessary, as far as your circumstances allow. 
 [But more of this under the next particular ] 
 
 Be sure that your love be not carnal, flowing from pride, and that 
 you do not appear as one that is a suitor for himself, rather than for 
 Christ ; who loves because he is beloved, or pretends it, that he may 
 be. Take heed that you do not connive at men's sins under a pre- 
 
 * Deus primo colleg-it indoctos : post uiodum philosophos, et non per oialo- 
 res docuit plscatores, sed per piscatores, subegit oiatores. Gkeg. ivl. Moral. 
 L. 33. 
 
 t Di'.igfe et die quodcunque voles. Aug. 
 
 47 / 
 
 / 
 
370 THE REFORMEU PASTOR. 
 
 tence of love ; for that were to contradict the very nature and ends 
 of it.* Friendship must be cemented by piety. A wicked man can 
 be no true friend. If you befriend the sins of the wicked, you shew 
 that you are such yourselves. By favouring their sin, you discover 
 your enmity to God ; and then how can you " love your brother ?" If 
 you be their best friends, help them against their worst enemies. 
 Pretend not to love them if you favour their sins, and do not seek 
 their salvation. Do not think all sharpness inconsistent with love : 
 parents will correct their cliildren, and God himself will " chasten ev- 
 ery son that he loveth.t" Next to this let me add 
 
 VIII. Take care that your worldly and fleshly interests do not 
 too much prevail against the interest of Christ and the good of souls. 
 
 Never be guilty of temporizing for the sake of gain. It is one of 
 the greatest reproaches upon the ministry, that so many of us do so 
 much suit themselves to the party that is most likely to suit their ends, 
 and promote their worldly advantage. This often occasions our ene- 
 mies to say, that reputation and preferment are our religion and our 
 reward. Never let a regard to your worldly interest prevent your dis- 
 charge of any part of your duty, even though the most disagreeable to 
 your people, and though it should hinder them from paying their 
 dues. I find alas ! that money is too strong an argument for some 
 ministers to answer, who can proclaim " the love of it to be the root 
 of all evil," and can make long orations on the danger of covetous- 
 ness. If it was so heinous a sin in Simon Magus to off< r to buy the 
 (rifts of God with money, what must it be to sell his gifts, his cause, 
 and the souls of men for money ! and what reason have such to fear, 
 lest " their money perish with them !" Further, 
 
 Be sure that your concern about your temporal interest, does not 
 prevent your Works of Charity. Bare words will hardly convince 
 men that you have any love to them. Works of charity do most pow- 
 erfully remove men's prejudices, and open their ears to the words of 
 piety. If they see that you are addicted to do good, they will more 
 easily believe that you are good, and that it is good to which you 
 would persuade them. Go to the poor to see what they want, and at 
 once shew your compassion to soul and body. Buy them catechisms 
 and other small books that are likely to do them good. Stretch your 
 purse to the utmost of your power, and do all the good you can. I 
 would put no one upon extremes : It is doubtless every man's duty to 
 " provide for those of his own house." But ministers should educate 
 
 * Amici vitia si feras, facis tua. Seneca. 
 
 * Melius est cum severitate dilio^ere, quam cum Icuitate decipere. Aug. 
 
 \ 
 
 \ 
 
THE REFORMED PASTOK. 371 
 
 their children as other persons in low circumstances do, that they may 
 be able to get their own livings in some honest trade or employment, 
 without other great provisions. You are bound to educate them so 
 as they may be capable of doing the most service for God ; but not to 
 leave them rich. You should not forbear necessary works of charity, 
 merely to make a larger provision for them. — A truly charitable, self- 
 denying heart, that hath devoted itself and all it hath to God, would 
 be the best judge of due proportions ; would see which way of ex- 
 pense is likely to do God the greatest service, and would cheerfully 
 take that. — Though I would not have men lie under strong tempta- 
 tions to incontinency, yet I confess it seems hard that they can do no 
 more to mortify the flesh, that they may live in a single, freer condi- 
 tion, and have none of these temptations from wives and children, to 
 hinder them from promoting the ends of their ministry by works of 
 charity. It is pity that in a better cause, we no more imitate the Pa- 
 pists in wisdom and self-denial, where it might be done.* — But if 
 ministers must marry, they should marry such as can maintain them- 
 selves and their children, and so devote as much as they can of the 
 church's means, to the church's service. But in this case, flesh and 
 blood make even good men so partial, that they sometimes look upon 
 duties (and duties of very great importance) to be extremes. The 
 flesh will tell us that we must have a competency : and many pious 
 men's competency is but little below the rich man's rates. If they be 
 not clothed with the best, and " fare not sumptuously every day," 
 they have not a competency. Brethren, think not of being rich. 
 Seek not great things for yourselves or your posterity. A man that 
 preaches an immortal crown of glory, must not seek much after tran- 
 sitory vanity. He that teaches others the contempt of riches, must 
 himself contemn them, and shew it by his life. He that recommends 
 self-denial and mortification, must practise these himself in the eyes 
 of the world, if he would have his doctrine prosper. All christians, 
 with all they have, are consecrated to their " master's use :" but Min- 
 isters, as they are doubly devoted to God, are doubly obliged to hon- 
 our him with their substance. That man who has any thing in the 
 world so dear to him that he cannot spare it for Christ if he calls for 
 it, is no true christian. What if you impoverish yourselves to do oth- 
 ers good, will it be loss or gain? If you believe that God is your sa- 
 
 * The author has considered this point more particularly |n another place, 
 (See his Works, Vol. I. p. 382.) thoug^h his advice was, in this instance, con- 
 tradicted by his example. There are, however, in the chapter' referred to, 
 many hints, in relation to matrimony, less liable to dispute than the passag-e 
 in question. 
 
372 THE RBl'ORMED PASTOR. 
 
 fest purse-beaver, and that to expend in his service is tlie greatest 
 usury, shew y#ur people that you do believe it. Do not take it as an 
 undoing to "make to you friends of the Mammon of unrighteousness, 
 and to lay up for yourselves treasures in heaven," though you leave 
 yourselves but little on earth. 
 
 O what abundance of good might ministers do, if they would but 
 live in a contempt of the world ; the riches, and glories of it, and ex- 
 pend all they have for their master's use ! This would unlock more 
 hearts for the reception of their doctrine than all their oratory will do. 
 Without this, singularity in religion will seem but hypocrisy, and per- 
 haps is nothing more. — Though we need not do as the Papists, who 
 betake themselves to monasteries, and cast away all their property, 
 yet we must have nothing but what we have for Gud. — The world 
 perhaps will expect more from us than we have ; but if we cannot 
 answer the expectations of the unreasonable, let us do what we can 
 to answer the expectations of God, and to satisfy conscience and good 
 men. Those that have a large income must increase their charity in 
 proportion. If you are not able to do many acts of charity, shew that 
 you are willing, if you had ability, by doing that sort of good you can. 
 IX. Let me recommend to you the cultivation and exercise of Pa- 
 tience, as a necessary concomitant of your work. 
 
 We must bear with many abuses and injuries from those for whom 
 we are doing good. When we have studied for them and prayed for 
 them ; when we have exhorted and beseeched them with all conde- 
 scension ; when we have given them all we are able ; have spent our- 
 selves for them, and tendered them as if they had been our children, 
 we must expect that many will requite us with scorn, hatred, and con- 
 tempt ; that they will cast our kindness in our faces with disdain, and 
 take us for their " enemies because we tell them the truth ;" and that 
 " the more we love them, the less shall we be beloved." All this 
 must be patiently endured, and still we must unweariedly hold out in 
 doing them good ; " in meekness instructing those that oppose them- 
 selves, if peradventure God will give them repentance." Though 
 they scornfully reject our teaching, and bid us look to ourselves, still 
 we must persevere. We have to deal with distracted men, who will 
 fly in the face of their physician ; but we must not therefore neglect 
 the cure. He is very unfit to be a physician, who will be driven away 
 from a frantic patient by foul words. It is not to be expected that 
 fools should make us as grateful returns for our care over them, as 
 wise men. — But alas ! how sadly do most ministers come off in this 
 part of their trial ! When sinners reproach and slander them for their 
 
THE REFORMED PASTOR. 373 
 
 love, what heart-risings will there be ! How will the remnants of the 
 old Adam (pride and passion) struggle against the meekness and pa- 
 tience of tlie "new man !" 
 
 X. In all our work we should be as peaceable as we can : We 
 should studiously promote union and communion among ourselves, 
 and the unity and peace of the churches committed to our care. 
 
 We must be sensible how necessary this is to the prosperity of 
 the whole church ; the strengthening of the common cause ; the good 
 of the particular members of our flock, and the further enlargement 
 of the kingdom of Christ. Ministers therefore should feel very sen- 
 sibly when the church is wounded, and should be so far from being 
 leaders in divisions, that they should consider it as an important part 
 of their work to prevent and heal them. They should not only heark- 
 en to motions for unity, but should study day and night to find out 
 means to close breaches ; and should also propose and prosecute 
 them. Instead of quarrelling with our brethren, we should combine 
 against the common enemy. 
 
 Most ministers will speak for unity and peace : but how seldom 
 do we see them addicted to promote it ! Too commonly they are 
 jealous of it, and are even the instruments of division. The Papists 
 have so long abused the name of Catholic Church, that in opposition 
 to them, many either put it out of their creed, or only retain the 
 name, while ihey understand not, or consider not the nature of the 
 thing, and behave not as members of that body. Of the multitude 
 that say they are of the catholic church, it is rare to meet with men 
 of a catholic spirit. They do not duly regard the whole church, but 
 look upon their own party as if that were the whole. Most of them 
 will pray hard for the prosperity of their sect, and rejoice and give 
 thanks when it goes well with them, thinking that the happiness of 
 the rest consists only in turning to them : but if any other party suf- 
 fer, they little regard it; as if it were no loss at all to the church ; 
 nay, because they are not of their rnind, they wish for, and are glad 
 to hear of their fall, imagining that it is the way to the churches ris- 
 ing. If they differ not among themselves, they are but little troubled 
 at differing from others, though it be from almost all the christian 
 world. The peace of their party they take for the peace of the church ; 
 no wonder therefore if they are concerned to carry it no further. — 
 Few grow zealous of peace, till they grow old, or have much experi- 
 ence of men's spirits and principles, and see better the true state of 
 the church and the several differences in it ; and then they begin to 
 write their Ikenicon's, to leave behind them when they are dead, as 
 
374 THE REFORMED PASTOR. 
 
 witnesses against a wilful, self-conceited, unpeaceable world. Many 
 of these are extant at this day.* It often brings a man under suspi- 
 cion either of favouring some heresy, and of needing an indulgence to 
 his own errours ; or of having abated his zeal for the truth, if he does 
 but attempt a pacificatory work ; as if there were no zeal necessary 
 for the great fundamental truths, and for the unity and peace of the 
 church, but only for parties, and for some particular doctrines. 
 
 We have as sad divisions among us in England, as most nations 
 have known : but is the difference between the several denomina- 
 tions of Protestants so great that we might not come to agreement ? 
 Were we but heartily willing, I know we might. 1 have conversed 
 with some moderate men of all parties, and I perceive by their con- 
 cessions, that an union were an easy work. If we could not in every 
 point agree, we might easily lessen our differences, and hold commu- 
 nion upon our agreement in the main ; determining on the safest way 
 for managing our few and small differences, without the danger or 
 trouble of the church. To the shame of all our faces be it spoken, 
 that this is not done. Let each party flatter themselves as they please, 
 this will be recorded to the shame of the ministers of England as 
 long as the gospel abides in the world. 
 
 We confess the worth of peace ; we read and preach on those 
 texts, that command us to ' follow peace with all men,' &c. and yet 
 we sit still and neglect it as if it was not worth looking after ; and 
 too many will censure and reproach any that endeavour it, as if holi- 
 ness and peace were so fallen out that there were no reconciling 
 them ; when yet we have found by long experience that concord is a 
 sure friend to piety, and that piety always tends to concord. We have 
 seen to our sorrow, that where the servants of God should have lived 
 too-ether as of one heart and voice, promoting each other's faith and 
 holiness, and rejoicing together in the hope of future glory, they have, 
 on the contrary, lived in mutual jealousies, drowned holy love in bit- 
 ter contentions, and studied to disgrace and undermine one another, 
 and to increase their own parties, by right or by wrong. 
 
 This sin of discord among ministers is accompanied with many 
 heinous aggravations. We have seen how errours and heresies breed 
 by it, as discord is bred and fed by them. Nor have we ourselves 
 only scorched in this flame, but we have also drawn our people into 
 it, so that they are fallen into several parties, and have turned much 
 of their ancient piety into vain opinions, disputes, and animosities. 
 
 * See especially Hall's excellent treatise called " The Peace-maker." 
 and his " Pax Tcni?.'" which deserve to be transcribed upon all our hearts. 
 
THE REFORMED PASTOR. 375 
 
 And (which is worst of all) the common ignorant people take notice 
 of it, and not only deride us, but become hardened against religion. 
 If we go about to persuade them to be religious, they see so many 
 parties, that they know not which to join with, and think that it is as 
 well to belong to none at all as to join any, since they know not which 
 is the right. Many poor carnal wretches think themselves in the bet- 
 ter case, while they hold to their old formalities, and we hold to noth- 
 ing. Did we but agree among ourselves in the main, and do as much 
 of God's work as we could in concurrent unanimity, our words would 
 have some authority with them, and we should be in a greater capaci- 
 ty to do them good. But if our tongues and hearts be divided, no 
 wonder if our work prove more like a Barel than the temple of God. 
 It is not strange that the people should despise us, if we despise one 
 another. Some ministers, by their bitter, opprobrious speeches of oth- 
 ers, have more effectually done the devil's service, under the name of 
 orthodoxy and zeal for the truth, than the malignant scorners of god- 
 liness could possibly have done. The maltor is come to that pass, 
 that there are few men of note, of any party, but who are so publicly 
 reproached by the other parties, that the ignorant and wicked rabble, 
 who should be converted by them, have learnt to be orthodox, and to 
 vilify and scorn them. Mistake me not : I do not slight orthodoxy 
 or jeer at the name, but only expose the pretences of devilish zeal in 
 pious, or seemingly pious men. I know that many of these reverend 
 calumniators think that they laudably discover that soundness in the 
 faith, and that zeal for the truth, which others want : but I will re- 
 solve the case in the words of the Holy Ghost: " Who is a wise man, 
 and endowed with knowledge among you ? Let him shew out of a 
 good conversation his works with meekness and wisdom. But if you 
 have bitter envying or strife in your hearts, glory not, and lie not 
 against the truth ; this wisdom descendeth not from above, but is 
 earthly, sensual and devilish ; for where envying and strife is, there 
 is confusion and every evil work. The wisdom that is from above is 
 first pure, and then peaceable, gentle and easy to be entreated, full of 
 mercy and good fruits, without partiality, and without hypocrisy ; and 
 the fruit of righteousness is sown in peace for them that make peace." 
 (James iii. 13 — 18.) I beseech you read these words again and again, 
 and study them well. 
 
 The most common cause of our divisions and unpeaceableness, is, 
 men's high esteem of their own opinions. This works various ways ; 
 e. g. by setting them upon seeking after novelties. Some are as busy 
 in their inquiries after new doctrines, as if the scriptures were not 
 
376 
 
 THE REFORMED PASTOR. 
 
 perfect, and are for making new articles of faith, and finding out new 
 ways to heaven. The body of Popery came in at this door. — Pride 
 occasions divisions likewise, by putting a higher rate upon some 
 truths than the church of Christ had ever done : by making that to 
 be of absolute certainty, and of necessity to salvation, which had not 
 before been received, or but as a doubtful point, and of a lower na- 
 ture, which some were for, and some were against, without any great 
 mutual censure : but especially, when the pride of men's hearts makes 
 them so over-value their own conceptions, and to be so confident 
 that they are in the right, as to expect all others to be of their mind, 
 and so censorious as to condemn all that differ from their party. Ev- 
 ery sect is usually confident in their own way, and hereupon arise 
 such breaches in affection and communion as there are. — And it usu- 
 ally happens that this confidence does but betray men's ignorance, 
 and shew that many make that up in passion, which they want in rea- 
 son ; zealously condemning what they little understand. It is far 
 easier to say that anotlier man is erroneous, and rail at him as a de- 
 ceiver, than to give a just account of our own belief. And I have 
 observed it is the trick of some that can scarce give a reason for any 
 controverted part of their creed, (nor it may be of the fundamentals) 
 to reproach those that differ from them as unsound, in order to get the 
 name of orthodox divines. Many ministers take up their opinions 
 only in compliance with their several parties ; looking more who be- 
 lieves them, than what they believe, or on what grounds ; and too 
 many take up even the truth itself in a faction. And therefore they 
 must speak against those that they hear speak against their party. 
 How many hot disputes have I heard, which the disputants have been 
 forced to manifest they understood not! Nay, they will often drive all 
 to damnatory conclusions, when they understand not one another's 
 meaning, and are unable, if you call upon them for it, to give a defi- 
 nition of the [terms they use.] — Thus do we proceed, in a contentious 
 zeal, to censure our brethren, and divide the church. 
 
 I entreat of you, brethren, [carefully to avoid this evil disposition, 
 and to] be very tender of the unity and peace, not only of your own 
 parties, but of the whole catholic church. — To this end, keep close 
 to the ancient simplicity of the christian faith, the foundation and 
 centre of catholic unity. Do not easily introduce any novelties into 
 the church either in faith or practice. Some have already introduc- 
 ed such phrases, at least, even about the great points of faith, that 
 there may be reason to reduce them to the primitive patterns. ~ 
 
 A great stir is made in the world about the test of a true christian 
 
THE REFORMED PASTOR. 377 
 
 (church, with which we may hold communion. And indeed the true 
 cause of our continued unhappy divisions, is the want of discerning 
 the centre of our unity, and the terms on which we may unite: which 
 is a great pity, since this was once so easy a matter, till the ancient 
 test was thought insufficient. The faith of the Papists is too large for 
 all men to agree upon, or indeed for themselves, if it were not enforc- 
 ed with arguments drawn from the fire and the halter. And many 
 Protestants do too much imitate them in the tedious length of their 
 subscribed confessions, and new impositions. We may talk of peace 
 as long as we live, but we sliall never obtain it till we return to the 
 apostolical simplicity. We must abhor the arrogance of them that 
 frame new engines to wrack and tear the church of God, under pre- 
 tence of obviating errours and maintaining the truth. We must let 
 no man's writings, or the judgement of any parly, be made the test 
 of truth. If we thrust into it all the canons of former councils about 
 matters of order, discipline, and ceremonies, or gather up all the opin- 
 ions of the Fathers for the three or four first ages, none of these will 
 ever serve to found a catholic union upon. The Scripture-sufficiency 
 must be maintained, and nothing beyond it imposed on any. If Pa- 
 pists, or others, call upon us for the standard of our religion, we must 
 shew them the Bible rather than any confessions of churches, or 
 writings of men : more lines would meet in this centre than are likely 
 to meet in any other. — I know it is said "that a man may subscribe 
 the scripture and the ancient creeds, and yet maintain heresies. ' To 
 which I answer, so he may another test, which you yourselves shall 
 contrive ; and while you make a snare to catch heretics, instead of a 
 test for the church's communion, you v.'ill miss your end : the here- 
 tic, by the slipperiness of his conscience, will get through, and the 
 tender christian may possibly be ensnared. Two things are neces- 
 sary to obviate heresies, viz. the law, and the good execution of it. 
 God hath made the former, which, both for sense and phrase, is suf- 
 ficient : let us but do our part in the due execution of it, and we shall 
 do all that belongs to us. 
 
 This I would recommend to all my brethren, as necessary to the 
 church's peace; that you learn to distinguish between certainties and 
 uncertainties ; between necessaries and unnecessaries ; between ca- 
 tholic truths and private opinions ; and lay the stress upon the for- 
 mer instead of the latter. Unite in necessary truths, and tolerate 
 tolerable failings. Bear with one another in things that may be borne 
 with, and do not make larger creeds or more necessaries than God 
 has done. In order to this, learn to see the true state of controver- 
 48 
 
"378 THR HEFOKMED PASTOK. 
 
 sies, and reduce them to the point where the difference lies, instead 
 of making them greater than they are. — Lay not too great stress upon 
 controverted opinions, which have good men, and especially which 
 have whole churches on both sides ; much less on such controversies 
 as are ultimately resolved into philosophical uncertainties ; as some 
 unprofitable disputes about Free-will ; the manner of the Spirit's op- 
 eration on the mind; the divine decrees, &c. &c. But especially 
 lay not any stress upon controversies which are of no importance ; 
 which, if they were anatomized, would appear to be merely verbal : 
 of which sort (I speak confidently upon certain knowledge) are many 
 that now make a great noise in the world, and rend the church ; 
 though the eager contenders do not discern, and will not believe it. 
 — He that shall live in that happy day when God will heal his broken 
 churches, will see all that I am pleading for, reduced to practice. 
 Moderation will take place of dividing zeal ; the scripture-sufficiency 
 will be maintained ; and all human confessions and comments will be 
 valued only as subservient lielps. Till that time come, we cannot ex- 
 pect healing truths will be entertained, since there are not healing 
 spirits in the leaders of the church ; but when the work is to be done, 
 the workmen will be fitted for it ; and blessed will be the agents in 
 so glorious a cause ! 
 
 But because the love of unity and truth, of peace and purity, 
 should go together, we must avoid both the extremes, both in doctrine 
 and discipline. — One extreme in Doctrine is making new additions : 
 [this we have already considered.] The other is, hindering the pro- 
 gress of knowledge : this we commonly run into by avoiding the for- 
 mer. It must be considered, tlierefore, how far we may improve, and 
 not be culpable innovators. And (I.) Our knowledge must increase 
 extensively : we must endeavour to know more truths, though we 
 must not feign more. Much of scripture will remain unknown to us 
 Avhen we have done our best. Though we shall find out no more 
 articles of faith which must be explicitly believed by all that will be 
 saved, yet we may find out the sense of more particular texts, and 
 some doctrinal truths, not contrary to the former, but such as be- 
 friend them and are connected with them. And we may find out 
 more the order of truths, and how they stand in respect to one anoth- 
 er ; and so we may see more of the true method of theology than we 
 did, which will give us a great light into the thing itself. (2.) Our 
 knowledge must also grow subjectively and intensively. And this is 
 the principal growth to be sought after. We should endeavour to 
 know the same great and necessary truths with a sounder and clearer 
 
THE REFORMED PASTOR. 379 
 
 understanding than we did; by getting more and stronger evidences 
 of them, and a clearer and deeper appreliension of the same evidence: 
 For one that is strong in knowledge sees the same truth as in the day- 
 light, which the weak see but as in the twilight. To all this must be 
 added, the fuller improvement of the truth received, to its proper 
 ends. 
 
 With respect to church-communion also, we should carefully avoid 
 extremes, and endeavour to preserve purity as well as peace. As on 
 the one hand [we should discourage] the unnecessary separation of 
 proud men, either because the churches do not fall in with their opin- 
 ion, or because they are not so reformed in discipline as they would 
 have them, or so strict as they should be ; so on the other hand we 
 should guard against the neglect or relaxation of discipline, to the 
 corrupting of the church, the encouragement of wickedness, and the 
 confounding of the kingdom of Christ with that of Satan. 
 
 XI. In order to promote unity and concord in the churches, and 
 to further each other in the work of the Lord, let me beseech you to 
 maintain meetings for communion among yourselves. 
 
 Do not grow strange to one another, but incorporate and hold all 
 christian correspondence. Distance breeds strangeness, and sometimes, 
 dividing flames and jealousies, which conmuinion will prevent or cure. 
 It is the chief [)lot of our enemies to divide us in order to weaken us : 
 let us not conspire with them. Cherish not heart-burnings, nor con- 
 tinue uncharitable distances. If dividing has weakened you, uniting 
 must recover your authority and strength. Get together then, and 
 consult for peace. If you have any dislike to any of your brethren, 
 or to their conduct, manifest it by a free debate with them. If you 
 will but keep together, you may come to a better understanding of 
 each other, or at least correct yourselves. The scripture commands 
 all christians to be "of one mind, and to preserve the unity of the 
 spirit in the bond of peace," and obliges ministers to " be one even as 
 Christ and the Father are one." John xvii. 21. You cannot be ig- 
 norant that the unity of ministers is their honour, as well as their du- 
 ty, and that much of their strength with the people lies in it ; nor, 
 that constant communion and correspondence is necessary in order 
 to it. — Ministerial communion is as much a duty as christian com- 
 munion : the church has always thought so and practised accordingly. 
 
 Indeed ministers have need of one another, and must improve the 
 gifts of God in one another. If you are humble men, you will think 
 that you have need of the advice and assistance of your brethren. 
 The self-sufficient are the most deficient : the proud are commonly 
 
380 THE REFORMED PASTOR. 
 
 empty men. There are many youn^, raw ministers, who especially 
 need the holp that such communion may afford them, and ti)e advice 
 of more grave, experienced men, for carrying on the work of their 
 ministry. And many others are so humble and sensible of their defi- 
 ciencies, that they would be loath to be deprived of it. That may 
 sometimes be spoken by a man of inferiour parts, which came not into 
 the minds of wiser men : few ministers are so weak that they may not 
 sometimes improve those that are wiser than themselves. And those 
 that are endowed with greater parts, will have an opportunity to do 
 greater good with them [at such associations] than they could other- 
 wise do If you are above advice or any help to yourselves [that will 
 not excuse your absence, for] your brethren have the more need of 
 you, by how much the less you have of them. 
 
 But remember these assemblies are not merely for your own ben- 
 efit and mutual edification, (though that is an important end) but the 
 churcli and the common good require them. You owe duty to your 
 neighbour churches, as well as ministers; and by carrying on lec- 
 tures, disputations, or conferences, you will have an opportunity of 
 consulting for the common good and of promoting your common work. 
 Do not shew yourselves contemners or neglecters of such a necessary 
 business. 
 
 Let none draw back, that accord in the substantials of faith and 
 godliness. Yea, though some should think themselves necessitated 
 to separate in public worship from the rest, methinks if they be chris- 
 tians indeed they should be willing to hold as much communion with 
 them as t.iey can, and to consult how to manage tjieir differences to 
 the least disadvantage to the christian cause, and the common truths 
 which they all profess to own and prefer. Though they cannot 
 change their minds about those opinions which hinder their union, it 
 might reasonably be expected of every party among us which profess 
 themselves christians, that they should value the whole before a part, 
 and therefore not so perversely seek to promote their own parties as 
 to hinder the common good of the church. And methinks a little hu- 
 mility should make men ashamed of that common conceit of unquiet 
 spirits, that the welfare of the churches depends upon [the propaga- 
 tion of] their opinions. If they are indeed a living part of the body, 
 the hurt of the whole will be so much their own, that they cannot de- 
 sire it for the sake of any party or opinion whatever. If that evil 
 spirit " whose name is Legion" has such power over the hearts of any 
 that they will quarrel at the pacificatory endeavours of others who 
 hunger after the healing of the church, and rather hinder them than 
 
THE REFORMED PASTOR. 
 
 3S1 
 
 help them on, I must say, that how diligently soever they may preach, 
 and how pious soever they may seem to be, if this way tends to their 
 everlasting peace, and if they be not preparing sorrow for themselves, 
 then lama stranger to the way of peace. 
 
 It is past doubt that differing brethren may well join in recom- 
 mending to the Ignorant people the truths that they are agreed in. 
 Bishop Usher made a motion for this in Ireland even to the Papists 
 themselves. " But (says he) through the jealousies which distractions 
 in matters of religion have bred among us, the motion had small ef- 
 fect, and so between us both, the poor people are still kept in misera- 
 ble ignorance, knowing the grounds neither of the one religion nor 
 the other."* [This is very much the case] among us in England. 
 It is rare to find any, though differing only in the point of Infant-bap- 
 tism, that will calmly, and without fraudulent designs of secretly pro- 
 moting their own opinions by it, entertain and prosecute such a mo- 
 tion for the common good : as if they had rather Christianity should 
 be thrust out of the world, or kept under, than [that their own notions 
 should not be propagated.] Well, let any person or party pretend 
 what they will of zeal and holiness, I will ever take the " Dividatur" 
 for an ill sign. The true mother abhors the division of the child: 
 (I Kings iii. 26.) and the true christian prefers the common interest 
 of Christianity to that of a faction or opinion, and Vv'ould not have the 
 whole building endangered rather than that one peg should be driven 
 in otherwise than as he would have it. — Do not then neglect these 
 brotherly meetings for the ends that have been mentioned, nor yet at- 
 tend them unprofitably, but improve them to your mutual edification, 
 and for the effectual carrying on the [good of the churches.] 
 
 Do not ask why you cannot do your duty to God and your people 
 at home, without travelling many miles to a meeting of ministers ; nor 
 plead that you have business of your own to do, when you should be 
 doing the work of God ; nor under a pretence of loving to live pri- 
 vately, prefer your own ease to God's service. — Some of those indeed, 
 that excuse themselves are careless and scandalous men : we should 
 have no desire of their company, nor admit it, but upon their repent- 
 ance and reformation — Some are empty men, and are afraid their 
 weakness should be known : but they cannot conceal it by their soli- 
 tude, whereas they might do much to heal it by communion with their 
 brethren. — As for those that are averse to associating w ith us because 
 we are not of their party, [let it be considered that] by such commu- 
 nication they might give or receive better information ; or at least 
 
 * Sermon before Kinj James at Wanstead, on the unity of the church. 
 
382 THE REFORMED I'ASTOR. 
 
 carry on so mucli of God's work in unity as we are agreed in. Let 
 us resolve, by the grace of God, to adhere to more catholic principles 
 and practices, and to have communion with all godly christians that 
 will have communion with us. But some object to attending these 
 associations, 
 
 1. Because they say, " a few men commonly do all, and the rest 
 do but follow them." I answer, there is no one in our associations 
 that pretends to any authority over his brethren ; either civil coercive 
 power, or ecclesiastical directive power. You cannot say then that 
 any one does either force the rest, or awe them by any pretended 
 commission from Christ. If any have so mucii power as you speak of, 
 it seems to be but the power of Truth in them, and such as light hath 
 against darkness. And perhaps those that you call the leaders of the 
 rest, find themselves to need the help of those whom you say they 
 lead, more than you do theirs. But if you do indeed think that these 
 leading ministers mislead the rest, there is the more need of the pre- 
 sence of such as you who discern it, and wiio may do much to unde- 
 ceive them. 
 
 2. I hear many say, " under pretence of associating, you will but 
 fall into a multitude of fractions : not two counties can agree upon 
 the same terms ; and why should we join \/ith any of them till there 
 be a greater likelihood of union among themselves?" — An unreasona- 
 ble and self-condemning objection. Are they more divided who as- 
 sociate, than you who are single, and go every man his own way ? But 
 wherein does this diversity consist which you complain of? I see 
 none so great [as should prevent communion.] The truth is, this ob- 
 jection is commonly made by men that place the unity of the church 
 in what God never placed it in. We must not be one because we 
 subscribe not the same form of words, and agree not in every circum- 
 stance or expression ; nor shall we ever be one while unity is i)iaced 
 in such indiiTerent things. There are no greater dividers of the 
 church ill the world than those that over-do it in pretending to unity, 
 and lay the unity of the church upon that which will not bear it. 
 There is no possibility of bringing all to be of every formalist's opin- 
 ion, and to use every gesture or form of words that he shall impose. 
 Unnecessary impositions will occasion contention ; whereas, where all 
 are left to their liberty I never hear of contention or offence. In the 
 present case we do not intend, by our associating, to tie one another 
 to new forms and ceremonies, nor to make new terms of union for 
 the churches : all parties may join with us without deserting their 
 principles. — But you will ask, 
 
THE REFORMED PASTOR. 383 
 
 3. " Then what need have we to subscribe to articles of agree- 
 ment ?" I answer, the articles* we subscribe are scripture articles : 
 we require no more than that all should agree to perform those duties 
 which the word of God commands, or to unite in those circumstances 
 of duty which, (though the scripture has not particularly determined 
 them) may be discerned from its general rules, and with respect to 
 which an agreement may further us in our work. The reason why 
 we subscribe to these articles is, that we may hereby awaken our- 
 selves to those duties which we have too generally neglected, and bind 
 ourselves faster to the observance of them. He that is resolved to do 
 his duty, is willing to be as much obliged to it as may be : when it 
 must be done, the strongest bonds are the surest. If it be no more 
 than your duty already, what reason have you to refuse subscribing 
 it, unless you are unwilling to perform it ? — If you object, 
 
 4. " That some associations subscribe to such things as you can- 
 not in conscience agree to," I desire you would see that you can plead 
 scripture as well as conscience against it. If it be but about indiffer- 
 ent circumstances (though I would have nothing indifferent imposed) 
 I must tell you that the union and communion of the churches is not 
 indifferent, and that therefore you must not obstruct it on account of 
 such things as you acknowledge to be indifferent. But if the things 
 be evil which are required of you, propose the reasons of your dissent, 
 and beg leave to except those articles with which you are dissatisfied, 
 without unnecessarily withdrawing from your brethren's communion : 
 of which, no doubt, if they be peaceable men, they will readily admit. 
 But if they would force you to subscril)e against your judgement, or 
 else hold no communion with you, then they exclude you, and you 
 do not exclude yourselves. But I hope no associations among us will 
 be guilty of such a practice. — [In order to render these meetings use- 
 ful, observe the following DiRECTtoiVs.] 
 
 Friends ! especially quarrel not upon points of precedency, or re- 
 putation, or any interest of your own. No man will have settled 
 peace in his mind, or be peaceable in his place, that proudly envies 
 the precedency of others, and secretly grudges at them that seem to 
 cloud his parts and name. One or other will ever be an eye-sore to 
 such men. There is too much of the devil's image in this sin, for an 
 humble servant of Christ to entertain. — Be not too sensible of inju- 
 ries, nor make too great a matter of every offensive word or deed. 
 At least do not let it interrupt your concord in God's work : that 
 
 * The Author here refers to the articles subfcrihed by the miiiisleis in 
 Worcestershire, mentioned in the Preface to this Abridgement. 
 
384 THE REFORMED PASTOR. 
 
 were to wrong Christ and his church, because another has wronged 
 you. If yon be of this impatient humour you will never be quiet: for 
 we are all faulty, and cannot live together without wronging one an- 
 other. And these proud, over-tender men, are often hurt by their 
 own conceits : like a man that has a sore, who thinks that it smarts 
 the more when he imagines some body hits it. They will often think 
 that a man jeers them or means them ill, when it never came into his 
 thoughts. — Till this self be taken down, we shall every man have a 
 private interest of his own, which will lead us all into separate ways, 
 and spoil the peace and welfare of the church. While every man is 
 for himself and his own reputation, and " all mind their own things," 
 no wonder if they " mind not the things of Christ." 
 
 XII. [Do not confine your ministerial labours to your own flock, 
 but be ready to do good wherever you have an opportunity for it.] 
 
 If we are heartily devoted to the work of the Lord, let us compas- 
 sionate the congregations about us that are unprovided for, and en- 
 deavour to help them to able ministers. In the mean time, we should 
 step out now and then to their assistance, when the business of our 
 own particular charge will give us leave. — A lecture in the more ig- 
 norant places, purposely for the work of conversion, carried on by the 
 most lively, affectionate preachers, might be very useful where con- 
 stant means are wanting. 
 
 XIII. In your whole ministerial work, keep up constant desires 
 and expectations of success. 
 
 If your hearts be not set on the end of your labours, and if you do 
 notJong to see the conversion and edification of your hearers, and 
 study and preach in hope, you are not likely to see much success. It 
 is a siofn of a false, self-seeking heart, when a person is contented to 
 be still doing, without seeing any fruit of his labour. And I have ob- 
 served that God seldom blesses any man's work so much as his whose 
 heart is set upon the success of it. — Let it be the property of a Judas 
 to have more regard to the bag than to the business : leave it to such 
 worldlings as he to be satisfied, if they have their salary, and the es- 
 teem of ihe people : but let all that preach for Christ and the salvation 
 of men, be dissatisfied till they have the thing they preach for. He 
 never had the right ends of a preacher ii view, who is indifferent 
 whether he obtains them or not ; who is not grieved when he misses 
 them, and rejoiced when he can see the desired issue. When a man 
 only studies what to say, and how to spend the hour with commenda- 
 tion, without looking any more after it, but to know what the people 
 think of his abilities, and thus holds on from year to year, I must 
 
THE REFORMED PASTOR. 385 
 
 needs think that he preaches for himself; that he drives on a private 
 trade of his own ; and that when he preaches Christ, he preaches no^ 
 FOR Christ, how excellently soever he may seem to do it. — I know 
 that a faithful minister may have comfort when he wants success: 
 ' though Israel be not gathered, our reward is with the Lord.' Our 
 acceptance is not according to our fruit, but according to our labour. 
 But then he who longs not for the success of his labours, can have 
 none of this comfort, because he is not a faithful labourer. This is 
 only for them whose hearts are set upon the end, and grieved if they 
 miss it. This is not the full comfort that we must desire, but only 
 what may quiet us, if (notwithstanding our utmost care) we fail of the 
 rest. What if God will accept the physician though the patient die 1 
 He must still work in compassion, and do his utmost to save his life. 
 We labour not for our own reward, but for other men's salvation. — I 
 confess for my part, that I wonder at some ancient, reverend men, who 
 have lived thirty, or forty, or fifty years with an unprofitable people, 
 where they have been scarcely able to discern any fruit of their la- 
 bours, that they can with so much patience continue there. I should 
 not be easily satisfied to spend my days in such a manner ; but should 
 suspect that it was the will of God I should go some where else, that 
 another person might come there, better suited to them, and more 
 useful among them. Once more, 
 
 XIV. Our whole work must be carried on under a deep sense of 
 our own insufficiency, and in a pious, believing dependance upon 
 Christ. 
 
 We must go to him for liglit, and life, and strength, who sends us 
 on our work When we feel our faith weak, and our hearts grown 
 dull, and unsuitable to so great a work as that we have to do, we must 
 have recourse to the Lord, and pray that we may not go to persuade 
 others to believe, with an unbelieving heart of our own : or to plead 
 with sinners about everlasting life and death, while we have but a 
 faint belief and feeling of these things ourselves ; but that, as he has 
 sent us forth to his work, he would furnish us with a spirit suitable to 
 it. — [Further, we must not only pray for ourselves, but we must often 
 pray in behalf of all our hearers.] Prayer must carry on our work, as 
 well as preaching. He preaches not heartily to his people, who will 
 not often pray for them. If we prevail not with God to give them 
 faith and repentance, we are unlikely to prevail with them to be- 
 lieve and repent. Paul gives us his example in this respect, who 
 tells us that he prayed for his hearers ' night and day exceedingly.' 
 (1 Thess. ii. 10.) Since our own hearts and those of our people are 
 40 
 
38t> THii RErORMKD I'ASTOR, 
 
 SO far out of order as they be, if we prevail not with God to help and 
 mend them, we are likely to make but unsuccessful work. 
 
 CHAPTER X. 
 
 THE COiVCLUSION OF THE WORK ; BEING A PARTICULAR APPLICATION 
 OF THE WHOLE. 
 
 Reverend and dear brethren, [having taken a survey of our duty 
 and of our sins] let us now humble our souls before the Lord for our 
 past negligence, and implore his assistance for the time to come. In- 
 deed we cannot expect the latter without the former. If God will 
 help us in our future duty, he will certainly first humble us for our 
 past sin. He that has not so much sense of his faults as unfeignedly to 
 lament them, will hardly have sufficient to make him reform them. — 
 Shall WE deny, or excuse, or extenuate our sins, while we call our 
 people to such free confessions ? It is too common with us to expect 
 that from them, which we do little or nothing of ourselves. Too many 
 labour for other men's souls, while they seem to forget that they have 
 any of their own to regard. They act as if their part lay only in cal- 
 ling for repentance, and the hearer's in repenting : theirs in crying 
 down sin, and the people's in forsaking it : theirs in preaching duty, 
 and the hearer's in performing it. If we did but study half so much 
 to affect and mend our own hearts, as we do to affect and mend those 
 of our people, it would not be with many of us as it is. It is much 
 too little that we do for their humiliation, but I fear it is much less 
 that we do for our own. It is a sad thing that so many of us have 
 preached our hearers asleep; but it is worse still, if we have studied 
 and preached ourselves asleep ; and have talked so long against hard- 
 ness of heart, till our hearts are grown hard under the noise of our 
 own reproofs ! — Is it not better to give God glory by a full and hum- 
 ble confession, than in tenderness of our own glory to seek for ' fig- 
 leaves to cover our nakedness V and to put God upon building that 
 glory which we have denied him, on the ruins of our own, which we 
 have preferred to his ? 
 
 It is certainly our duty to call to remembrance our manifold sins, 
 especially those that are most obvious, and ' set them in order' before 
 God and our own faces, that he may ' cast them behind his back :' 
 to deal plainly and faithfully with ourselves, in a free confession, that 
 he who is ' faithful and just may forgive us our sins ; and to judge 
 
THE REFORMED PASTOR. 387 
 
 ourselves that we may not be judged of the Lord ;' for they only 
 (whether pastors or people) who ' confess and forsake their sins, shall 
 find mercy ; he that hardeneth his neck shall fall into mischief (Prov. 
 xxviii. 13.) — [We should not refrain from confessing our sins even in 
 PUBLIC :] truly humble ministers, I doubt not, will rather be provoked 
 more solemnly in the face of their several congregations to lament 
 their guilt, and promise reformation. Sins openly committed are 
 more dishonourable to us when we hide them, than when we confess 
 them. It is the sin, and not the confession of it, that is our dishon- 
 our. We have committed them before the sun, so that they cannot 
 be hid : attempts to cloak them increase the guilt and shame. — It 
 will not be amiss to look behind us and imitate the servants of God 
 in ancient times, in their confessions. We find in scripture that the 
 guides of the church did confess their own sins as well as those of the 
 people. See the example of Ezra ; he confessed the sins of the 
 priests, ' casting himself down before the house of God.' (Ezra ix. 6, 
 7, 10.) So did the Levites : (Neh. ix. 32—34.) So did Daniel. (Dan. 
 ix. 20.) And God expressly required ' the Priests and Ministers of 
 the Lord to weep' (Joel ii. 15 — 17.) as well as others. 
 
 I think, if we consider well the duties that have been explained 
 and recommended, and at the same lime, the manner in which we 
 have performed them, we cannot doubt whether we have cause for 
 humiliation. He that reads this one exhortation of Paul from whence 
 the text is taken, and compares his life with it, is stupid and harden- 
 ed indeed if he be not laid in the dust before God, bewailing his great 
 omissions; and forced to fly to the blood of Christ, and his pardoning 
 grace. O ! What cause have we all to bleed before the Lord, that we 
 have been ministers so many years, and yet have done so little (es- 
 pecially by private conference) for the saving of men's souls ! Had 
 we done our duty, who knows how many souls might have been 
 brought to Christ, and how much happier we might have been in our 
 parishes ? And why did we not do it ? Many impediments were 
 doubtless in our way ; but if the greatest had not been in ourselves, — 
 in our darkness and dulness, our indisposition to duty, and our divis- 
 ions among ourselves, much more might have been done for God than 
 has yet been done. We have sinned, and have no just excuse 
 for our sin. The sin is great because our duties were great : We 
 should therefore be afraid of excusing ourselves too much. — " The 
 Lord of mercy forgive us, and all his ministers, and lay not any of our 
 ministerial negligence to our charge ! Oh that he would cover all 
 our unfaithfulness, and by 'the blood of the everlasting covcnruit' 
 
38S THE REFORMED PASTOR. 
 
 wash away our guilt of the blood of souls ! That ' when the chief 
 shepherd shall appear, we may stand before him in peace,' and may 
 not be condemned for ' scatlerin£i of his flock.' " 
 
 And now, brethren, what have we to do for the time to come, but 
 to deny our lazy, contradicting flesh, and rouse up ourselves to the 
 great business in which we are employed ? ' The harvest is great, the 
 labourers are too kw' — The loiterers and contentious hinderers are 
 many — The souls of men are precious — The misery of sinners is 
 great — The everlasting torment to which they are near is greater — 
 The joy to which we ought to help them is inconceivable — The 
 beauty and glory of the church is desirable — Our difficulties and dan- 
 gers are many and great — The comfort that attends a faithful stew- 
 ard:*hip is greater — But that which attends a full success is inexpres- 
 -sible — And the honour conferred upon us who are called to be ' co- 
 workers with God.' and to subserve the blood shed of Christ for the 
 salvation of men, is illustrious beyond comparison — ' The fields now 
 seem white for harvest ;' for the preparations that have been made for 
 us are great — The season for working is now more warm and calm 
 than most ages have been — We have carelessly loitered in our work 
 too long — The present time is posting away : while we are trifling, 
 men are dying, and passing in haste to the eternal world ! — And is 
 there nothing in all this to awaken us to our duty, and to engage us 
 to speedy and unwearied diligence 1 Is it possible for a man to 
 be too careful and laborious under all these motives and engage- 
 ments ? 
 
 Were but our souls clearly and deeply impressed [with these con- 
 siderations,] and with the very important truths we preach, especially 
 those that relate to a future world, O what a change would it make in 
 our sermons and in our private discourse ! If we did but know what 
 it is for the soul to pass out of the flesh, to go before a righteous God, 
 and enter on a state of unchangeable joy or torment, and with what 
 amazing thoughts dying men apprehend these things, how differently 
 would such matters be discoursed of! Oh the gravity, the serious- 
 ness, the incessant diligence these things require ! I know not what 
 others think of them ; but for my own part, I am ashamed of my stu- 
 pidity and wonder at myself that I deal no more with my own and 
 other men's souls, as becomes one that looks for ' the great day of 
 the Lord ;' — that I can leave room for almost any other thoughts or 
 words, and that such astonishing matters do not wholly take me up ! 
 I seldom come out of the pulpit, but my conscience smites me that I 
 have been no more serious and fervent. It accuses me not so much 
 
THE REFORMED PASTOR. ii89 
 
 for want of elegance or human ornaments, nor for letting fall an un- 
 handsome word ; but it asks me — " How couldst thou speak of ever- 
 lasting life and death with such a heart? How couldst thou preach 
 about heaven and hell in so careless and sleepy a manner ? Dost 
 thou believe what thou sayest ? Art thou in earnest, or in jest 1 How 
 canst thou tell people that sin is so evil a thing, and that its conse- 
 quences are so dreadful, without being more affected with it 1 Shouldst 
 thou not weep over sinners, even till thy tears interrupt thy words ? 
 Shouldst thou not ' cry aloud, and shew them their transgressions,' 
 and shouldst thou not intreat them to repent and believe, with the 
 utmost importunity V Such is the peal that conscience rings in my 
 ears, and yet my drowsy soul will not be awakened. What a dread- 
 ful thing is a senseless, hardened heart ! — " Lord, save as from the 
 plague of infidelity, and hardness of heart ! or how shall we be fit in- 
 struments of saving others from it ? and do that on our souls, which 
 thou wouldst have us do on the souls of others ?" — I am even con- 
 founded to think what difference there is between my apprehensions 
 of the life to come in a time of sickness, and at other seasons. — O 
 brethren, if you had conversed with death as often as 1 have done, 
 and as often received the sentence in yourselves, you would have an 
 unquiet conscience, if not a reformed life, with regard to ministerial 
 diligence. You would have something within you that would often 
 ask you such questions as these : " Is this all thy compassion for lost 
 sinners ? Wilt thou do no more to seek and save. them?" Is there not 
 such and such an one — are there not many round about thee, who are 
 yet the visible sons of death ? What hast thou said to them, or done 
 for their recovery ? Shall thousands die and go to hell before thou wilt 
 speak one serious word to prevent it ? Will they not tliere curse thee 
 forever that thou didst no more in time to save them ?" Such cries of 
 conscience are daily in my ears, though the Lord knows I have too 
 little obeyed them. I confess that I seldom hear the bell toll for one 
 that is dead, but conscience asks me, " What hadst thou done for the 
 saving of that soul before it left the body? There is one more gone 
 into eternity ; what didst thou do to prepare him for it?" — When you 
 are laying a corpse in the grave, how can you help reflecting with 
 yourselves to this purpose : " Here lies the body, but where is the 
 soul 1 What did I do for it before it departed 1 It was part of my 
 charge ; what account can I give of it?" — O sirs ! is it a small matter 
 to answer such questions as these ? It may seem so now ; but the 
 hour is coming when it will appear otherwise. 'If our hearts con- 
 
o90 THE REFOUMED PASTOR. 
 
 demn us, God is greater than our hearts,' and will condemn us more. 
 We may plead the cause with conscience, and either bribe it, or en- 
 dure its sentence ; but God is not so easily dealt with, nor his sen- 
 tence so easily borne. " Wherefore, we receiving (and preaching) a 
 kingdom which cannot be moved, let us have grace whereby we may 
 serve God acceptably, with reverence and godly fear ; for our God 
 is a consuming fire.' (Heb. xiii. ult.) Let me beseech you, brethren, 
 on the behalf of Christ, for the sake of the church, and the immortal 
 souls of men ; — for your own souls' sake, that you presently and effec- 
 tually set about the work which I have been principally recommend- 
 ing. Hearken to God and the calls of duty, if you would have peace 
 of conscience. I know that carnal wit never wants words, nor a 
 shew of reason, to gainsay that truth and duty which it abhors : it is 
 easier to cavil against duty than to perform it. But consider how the 
 matter will appear on a death-bed, and what account you will give to 
 God at the great day. Conscience will not own those reasons in a 
 dvino" hour, which now it seems to admit. There is not that comfort 
 to be had for a departing soul in the view of neglected duty, as of a 
 life wholly devoted to the service of God : and I am confident my ar- 
 guments will appear strongest at last, whatever they may do now. 
 
 O think how dreadful and aggravated our final condemnation will 
 be, if we live and die wilful neglecters of the great work we have un- 
 dertaken ! — Our parents that destined us to the ministry — our tutors 
 that educated us for it — our learning and ministerial gifts — our vol- 
 untarily undertaking the care of souls — all the care of God for his 
 church — all that Christ has done and suffered for it — all the precepts, 
 promises, and threatnings of the holy scriptures — all the examples of 
 prophets, apostles, and preachers there recorded — and all the books 
 in our studies that tell us of our duty, or any way assist us in it, will 
 rise in judgement against us ! — All the sermons that we have preach- 
 ed, to convince men of the danger of sin, of the torments of hell, and 
 the joys of heaven ; to quicken them in their duty, or to reprove 
 their neglect — all the maintenance we take for our service — all the 
 honour we receive from the people — and the ministerial privileges we 
 enjoy — all the witness we have borne against the neglects of minis- 
 ters — all the judgements and mercies of God with which we have 
 been acquainted — all the fervent prayers of God's people that have 
 been offered on our account — and finally, all our vows, promises, and 
 resolutions for diligence in our work, will at the last great day ag- 
 gravate our condemnation, if we are found unfaithful in our master's 
 service. 
 
THE REFORMED PASTOR. 391 
 
 Thus have I shewn you [the nature and importance of your work, 
 the obligations under which you are laid to perform it, and] what will 
 be the consequence, if you do not set yourselves faithfully to it. Tru- 
 ly, brethren, if I did not apprehend the matter to be of exceeding 
 great moment to yourselves, to your people, and to the honour of God, 
 I would not have troubled you with so many words about it, nor have 
 presumed to speak so sharply as I have done. But in an affair of life 
 and death, men are apt to forget their reverence, courtesy, and com- 
 pliments, commonly called good manners. For my part, I appre- 
 hend this to be one of the greatest and best works that I ever put my 
 hand to, in my whole life. I verily believe you will agree with me 
 herein : and if you do, you will not think me too prolix, or too plain 
 and severe. As for myself, s|)are not ; tread me as dirt in the 
 streets; let me be as vile in your eyes as you please, so that you will 
 but hearken to God and reason, and do your duty, for the salvation of 
 men. What am I but a servant of Christ? and what is my life worth, 
 but to do him service? Whose favour can recompense for the ruins 
 of the church ? And who can be silent while souls are undone? 
 Not I, for my part, while God is my master, his word my rule, his 
 work my business, and the success of it, for the saving of souls, my 
 end. I know myself unworthy to be your monitor; but a monitor 
 you must have ; and it is better to hear of our sin and our duty from 
 any body, than not at all. Receive the admonition, and you will see 
 no cause, in the monitor's unworthiness, to repent of it : but remem- 
 ber, if you reject it, the unworthiest messenger may bear that witness 
 against you that will shame and condemn you. — [I shall only add, as 
 the sum of all that has been said,] 
 
 Let us set before us the exhoriatiou, and the example given us in our 
 text and context, and learn our duty from thence. This one passage 
 of scripture better deserves a whole year's study, than most things 
 about which students are apt to spend their time. O brethren, write 
 it on your study doors, or set it as your copy in capital letters contin- 
 ually before your eyes. Could we but learn two or three lines of it, 
 what preachers should we be ! Here we are taught — Our general 
 business ; serving the Lord. — Our special work ; taking heed to our- 
 selves and all the flock. — The substance of our doctrine ; repentance 
 towards God, and faith in our Lord Jesus Christ.— lihe places and 
 manner of our teaching ; jiublicly, and from house to house. — The ob- 
 ject and internal manner ; warning evert/ one, night and day, irith all 
 humility of mind, and with tears. — [The faithfulness and integrity 
 that are requisite: I have kept back nothing that was projiiable unto 
 
392 THE REFORMED PASTOR. 
 
 you ; I am pure from the blood of all men, for I have not shunned to 
 declare the whole counsel of God.] — The innocence and self-denial to 
 be used ; / have coveted no man's silver or gold. — The patience and 
 resolution to be exercised ; no7ie of these things move me, neither count 
 I my life dear unto myself, so that I might finish my course with joy> 
 and the ministi-y w/iich I have received of the Lord Jesus.- — And once 
 more, The motives to engage us to all this ; The Holy Ghost has 
 made us overseers ; the church we feed is the church of God, lohich 
 he hath purchased with his own blood. 
 
 Write this upon your hearts, and it will do yourselves and the 
 church more good than twenty years' study of those lower things 
 which often employ your thoughts ; which, though they get you 
 greater applause in the world, yet, if separated froni- these, will make 
 you ' but sounding brass, and tinkling cymbals.' 
 
APPENDIX, 
 
 CONTAINING A FEW HINTS OF ADVICE TO STUDENTS* FOR THE MINIS- 
 TRY AND TO TUTORS. 
 
 Of what great importance the character of the clergy is to the 
 church and the salvation of men, thousands have found totheir joy and 
 happiness ? and I fear thousands more, to their sorrow and destruction. 
 Of what consequence, then, the disposition of Candidates for the 
 ministry is, needs not many words to shew. It is of unspeakable im- 
 portance, whether they prove good or bad. 
 
 God, who has instituted the sacred office, and who, by his Spirit, 
 qualifies men for it, usually works according to their qualifications. 
 As in the natural world he operates according to the fitness of nat- 
 ural second causes, so in the moral world, according to the suitable- 
 ness of moral causes. Holiness, though in many respects it be a su- 
 pernatural work, is usually wrought by holy means. Able and faith- 
 ful ministers, therefore, are very great blessings. They are the ' lights 
 of the world, and the salt of the earth.' Never was the gospel well 
 propagated or continued in any country but by their means. God 
 uses them as his instruments for convincing, converting, edifying, 
 comforting, and saving souls. Herein they are co-workers with 
 Christ, the great Saviour of souls, and with the Holy Spirit, who re- 
 generates and sanctifies them. How many thousands of happy spir- 
 its in heaven will forever rejoice in the effects of their labours, and 
 bless God for them ! In a word, churches, states, and kingdoms are 
 chiefly blessed and preserved by the faithful part of the ministry. 
 They are the means of subduing ' sin which is the destruction of a 
 people,' and promoting ' righteousness which exalteth a nation.' 
 
 On the other hand, unfaithful and wicked ministers are the 
 worst, and most hurtful men. Though they may be furnished with the 
 same notions and words as godly teachers are, (which is not usually 
 the case) yet they will be greatly wanting in that serious delivery 
 
 * Many excellent thoughts, on the same subject, may be found iu several 
 other of our Author's writings, which it is to be wished he had thrown togeth- 
 er in one Treatise. See particularly Vol. I, p. 25 1, and 7 14, ct seq. 
 
 50 
 
394 
 
 TilE REFORMED PASTOR, 
 
 wjiiclj is ordinarily necessary to make the hearers serious christians. 
 That seldom reaches the heart of the hearer, which comes not from 
 the heart of the speaker. Constant experience tells us how different 
 is the success of reading or saying a pulpit lesson, in a dull, or mere 
 aflected manner ; and of the judicious, serious explication, and appli- 
 cation of well chosen matter, which the experienced preacher well 
 understands, and which he utters from the feeling of his soul. Nei- 
 ther the love of a henefice, nor of applause, will make a man preach 
 in that manner which the love of God, the lively belief of heaven and 
 hell, and the desire of saving souls, will do — If a stage-hypocrite 
 should learn the art of preaching with an affected fervency and seem- 
 ing zeal, yet art and paint will not reach the power and beauty of na- 
 ture ; nor will it hold out so long. Affectation usually betrays itself; 
 and when it is discerned, the hypocrite is loathed. But if he should 
 carry on his stage-affectation with plausible art, the rest of his minis- 
 terial work will not be discharged in a manner answerable to it : 
 since it is from men that he expects his reward, in their sight only he 
 appears in his borrowed glory ; in his private conversation and con- 
 duct, he makes a different figure. He will not set himself to instruct 
 the ignorant, to save men from their sins, and raise their minds to 
 heaven, by praying with them, by holy discourse, and heavenly de- 
 portment : he will not be at much cost or labour to do any kind of 
 real good. 
 
 But alas! by far the greatest part of inexperienced preachers have 
 not so much as the hypocrite's seeming zeal and appearance of relig- 
 ion, to cloak their sins, and profit their people. The misbehaviour of 
 such is likely to make them exceeding hurtful. By their ignorance, 
 ambition, covetousness, and other sins, they render themselves con- 
 temptible in the eyes of many, and by that means render the church 
 and all religion so too. A scandalous clergy will be a scorned cler- 
 gy ; and a scorned clergy will prepare for the scorning and destruc- 
 tion of true religion. Alas ! what wretched work have hypocritical; 
 inexperienced, proud, worldly, voluptuous, ignorant ministers been 
 making in most christian nations these fourteen hundred years ! — 
 Wo ! wo ! wo ! to the church that hath such pastors ! that hath wolves 
 instead of shepherds ! Wo to the land that hath such ! Wo to the 
 princes and states that follow such counsellors ! Wo to the souls 
 that are subverted by them ! Alas ! from a corrupt clergy have sprung 
 the greatest calamities of the church in all places, to this day ! 
 
 And let it be remembered, the sins of such men will not prove less 
 mischievous to themselves than to others. Their guilt is aggravated. 
 
THE REFORMED PASTOR. 395 
 
 by their perfidious violation of their baptismal and ordination vows, as 
 well as by their nearness to God in their office ; and they are ' con- 
 demned out of their own mouths.' — Such persons are with greater 
 difficulty brought to repentance than others : because by wit and study 
 they have bended that doctrine to defend their sin, which should be 
 used to bring them to repentance ; or because pride will not suffer 
 such persons as they are, employed in so holy an office, and possessed 
 of such titles, learning and reputation, to suppose themselves in an un- 
 holy state ; and whoever accuses them of sin or reproves them for it, 
 will be represented as an enemy to the church. Their ulcers are as 
 a unli me tansfcre, and fret as a gangrene unremedied. Their profa- 
 nation of holy things makes them worse, and more impenitent than 
 other men ; partly as they have more notoriously forfeited the grace 
 of God which should work repentance in them, and have caused him 
 in righteous judgement to forsake them ; and partly as they have 
 hardened their own hearts, by long abuse of that truth which should 
 have sanctified them : for when persons have long ' imprisoned the 
 truth in unrighteousness,' and long played (as hypocrites) with what 
 they professed to believe, custom will so harden them, that their 
 knowledge will have little power on their hearts. 
 
 And now do I need say any more to siiew young men designed 
 for the ministry, of what importance it is that they be well qualified 
 for it? — God can, and sometisnes does turn wolves into faithful shep- 
 herds, and convert those, who while they were unconverted them- 
 selves, undertook to convert others ; but this is not ordinarily to be ex- 
 pected. First notions lie deepest, and make way for others that are 
 connected with them. False opinions, as well as true, are usually lin- 
 ked together ; and the chain is not easily cast off or broken. Those 
 who have received errours, have also received their defensatives. 
 These are like the shell-fish, which carry their house about with 
 them : they that have received them, have studied what to say for 
 them, but not what can be said again«t them. — But supposing that you 
 have ever so true notions in your heads, if they come not with power 
 upon your Hearts, and do not make you new, spiritual, and holy men, 
 they will not qualify you to propagate faith and holiness. Now it is 
 that you must get those eminent qualifications of knowledge and holi- 
 ness, which you are afterwards to use ; for how can you use what you 
 have not 1 Though some prudent hearers will encourage such young 
 men as they think are hopeful, yet most will judge of persons and 
 things as they find them. The ignorant, dry, and lifeless orations 
 of inexperienced preachers, will not be esteemed by such as know 
 
396 TJIE REFORMED PASTOR. 
 
 what judgement and seriousness that sacred work requires. Few 
 will praise, or feed on unsavoury food, merely to flatter and praise 
 the cook. Then when you find yourselves slighted, your resent- 
 ment will rise against those that slight you because they are not 
 contented with your unholy trifling : but all your enmity will turn 
 against yourselves ; and, like that of Satan agaijist the members of 
 Christ, will be but self-tormenting. 
 
 Let me then seriously caution all persons against being too hasty 
 in resolving for the sacred ministry. 1 would not discourage pious, 
 prudent desires and purposes : but I must say, that many parents, in 
 this respect, prove greatly injurious to the church. I do not mean 
 only worldly men, who look upon the ministry merely as a trade to 
 live by, and send their sons to the university in order to their world- 
 ly maintenance and preferment ; but even honest, godly parents, who ig- 
 norantly think it a good work to design their children for the ministry, 
 and call it " devoting them to God," without duly considering whether 
 they are likely to be fit for it or not. — When the children of such per- 
 sons have been some years at the university, they think a living is 
 their due ; ordained they must be ; what else have they studied for ? 
 It is now too late to change their purpose, when they have been at so 
 many years cost and labour to prepare for the ministry. They are too 
 old, or too proud, or too idle, to go to any manual labour, and have 
 not time, or opportunity to prepare for any other learned profession : so 
 that there is no way left, but for a benefice, to become church-mount- 
 ebanks, or spiritual quacks, and undertake the pastoral charge of souls ; 
 though they scarcely know what souls are, for what they were made, 
 or whither they are going ; at least, how they must be conducted and 
 prepared for their endless state. And bad as they are, they can find 
 persons bad enough to recommend and ordain them. — How deplorable 
 is the case of the poor people's souls over whom they are to preside ! 
 
 In order to prevent any from intending the work of the ministry 
 who are not qualified, I will briefly mention the necessary qualifica- 
 tions for it. — The work is so high, and miscarrying in it is of such 
 dreadful consoqurnce, that no one should be resolvedly devoted to the 
 ministry, who hath not the following endowments. 
 
 1. A good natural capacity: it should be somewhat above the 
 ordinary degree. Grace supposes nature ; and by sanctifying it, turns 
 it the right way ; but does not use to make wise teachers of natural 
 drones, or weak-headed lads, wlio have not sense enough to learn. 
 
 2. A competent readiness of speech. One who cannot readily 
 speak his mind in common things, is not likely to have that fluent de- 
 livery which is necessary to a preachen 
 
THE REFORMED PASTOR. 397 
 
 3. One that is fit to be devoted to the ministry, must be hopeful 
 for godliness. He must be captivated by no gross sin. He must not 
 only have a love to learning, but religion ; to the word of God, and 
 good company ; to prayer and good books. He must shew some 
 sense about the concerns of his soul, and regard for the life to come ; 
 that his conscience is under some effectual convictions of the evil of 
 sin, and the excellence and necessity of a godly life. — The youth that 
 hath not these qualifications, should not be devoted to the ministry. 
 To devote an incapable, ungodly person to such a holy work, is 
 worse than of old to have offered God the unclean for sacrifice. To 
 do it under pretence of hoping that he may have grace hereafter, is 
 a presumptuous profanation, and worse than to design a coward to be 
 a soldier, or a wicked, unsuitable person for a partner in life, in hope 
 that they may be become fit afterwards. — If therefore your parents 
 have been so unwise as to dedicate that to God, which was unfit for 
 his acceptance, it concerns you quickly to look better to yourselves, 
 and not to run into the " consuming fire." You ought to be con- 
 scious of your own condition. If you know that you want either na- 
 tural capacity, or readiness of speech, or serious piety and heart-de- 
 votedness to God, do not meddle with that calling which requires all 
 these. 
 
 Perhaps you will say, " What shall we do with ourselves ? We 
 have gone so far, that we are fit for nothing else." I answer, you are 
 less fit for the ministry than for any thing. That which requires the 
 highest qualifications, will most shame and condemn you, if you want 
 them. If you are not fit for Physic or Law, seek for something else. 
 You had better become Servants, or turn to the basest employments, 
 than to run into the sad case of Hophni and Phineas ; or of Nadab 
 and Abihu ; to the utter undoing of yourselves, and to the loss and 
 danger of many others. — But remember, if your unfitness be your Un- 
 godliness, whether you are ministers or not, you will be forever 
 miserable, unless your hearts and lives be changed. When that is 
 done, I would not discourage you : but (believe me) it is far better to 
 be a cobbler or a chimney-sweeper, or to beg your bread, than to be 
 an ungodly minister, though with the greatest preferments, riches, 
 and applause. 
 
 Perhaps parents will say, " If we devote none to the ministry till 
 godliness appears in them, few will be so devoted, since children sel- 
 dom discover much savour of religion ; and some turn out bad, who 
 when young, promised exceeding well." I answer. Children cannot 
 be expected to shew that understanding in religion which men may ; 
 
398 THE REFORMED PASTOR. 
 
 but if they discover not a love to it, a conscientious regard to God's 
 authority, and the life to come, and a dislike of ungodliness and sin, 
 you have no reason to presume they will be fit for the ministry. You 
 can judge but upon probabilities ; if they prove bad after a hopeful 
 profession, it will not be chargeable upon you. But we all know that 
 a hopeful youth is a great preparation to an honest age. 
 
 Let me now drop a few hints of advice to such young men, as 
 have ground to hope they are qualified for the sacred ofl[ice. 
 
 I. Be careful [as far as it depends upon yourselves] in the choice 
 of your Tutors. 
 
 Choose not a teacher who prefers human wisdom to divine, or who 
 is of a worldly, ambitious mind, or who is factious and uncharitable, 
 or violent for any party ; but one that bears a good report among the 
 sober and impartial, as a person of a christian, catholic charity ; who 
 loves good men ; who is willing to do good to all, and is desirous of 
 maintaining unity and peace : one that will make it his business to 
 explain the Scripture, to teach you the will of God, and how you may 
 please him and be saved. 
 
 II. Abhor sloth and idleness. 
 
 When you are at common schools, your master drives you on by 
 fear, but when you are in a university, and are at riper age, you are 
 trusted more with yourselves ; so that if you will not be carried on 
 with constant pleasure and the love of knowledge, the flesh will pre- 
 fer its ease, and yon will proceed so slowly as to arrive at no high de- 
 gree of learning. Then when you have gone through your studies, 
 and are called out to the use of your knowledge, your emptiness and 
 ignorance will soon appear. It is not your canonical habit, nor sev- 
 en, nor seventeen years spent in the University, nor the title of Mas- 
 ter of Arts, or Doctor in Divinity, or Bishop, which will pass with 
 men of sense, for knowledge, diligence, humility, patience, and chari- 
 ty ; nor that (without these) will do the work to which you are devot- 
 ed. Believe it, the high and necessary accomplishments of a true di- 
 vine, are not easily or speedily attained. 
 
 III. Fear and fly from sensuality and fleshly lusts. 
 
 While your bodies are not fatigued with labours, nor your thoughts 
 taken up with wants and cares ; while you are entirely at ease, and 
 your studies are arbitrary, fleshly appetites have time and opportunity 
 to solicit your fancies, to incline you to interrupt your business and 
 think about matters of sensual delight : either with what to please the 
 palate in eating or drinking, or needless and hurtful recreations, or 
 to read romances, play-books, and other corrupting vanities. Let me 
 
THE REFORMED PASTOR. 399 
 
 add, idle scholars are far more strongly haunted, than poor, labouring, 
 and afflicted persons are, with temptations to ... . filthy lusts. And 
 if these should prevail, alas ! you are undone ! They will offend God, 
 dispel his grace, wound and scare you consciences, destroy all spirit- 
 ual affections and delights, and turn down your hearts from heaven 
 and holiness to filth and folly. Beasts will not be fit for the pleasures 
 or the work of saints. Away therefore fVom idleness. Pamper not 
 the flesh with fulness or delights. Abhor all time-wasting, needless 
 recreations. Away especially from the baits of fleshly lust. Be no 
 more indifferent or unresolved herein, than you would be about drink- 
 ing poison, or wilfully going among thieves and murderers. Presume 
 not on your own strength ; he is safest that is furthest from danger. 
 Gun-powder must not stand near the fire. 
 
 IV. Make a prudent choice of your companions ; especially your 
 bosom-friends. 
 
 Love and familiarity vvill give them great advantage over you. 
 If they are wise, they will teach you wisdom. If they are holy and 
 spiritual, they vvill be drawing you towards God, and settling your 
 aversion from sin and love to holiness. But if they are worldly and 
 ambitious, they will be filling your heads with ambitious and worldly 
 projects. If they are ungodly hypocrites, having only the name of 
 christians, they will be opposing or deriding serious godliness; and 
 will plead for the formalities of religion as better than spiritual devo- 
 tion. If they be hardened sinners, they will try to make you such, 
 by revilings, or plausible cavils against the things and persons that 
 are contrary to their carnal inclinations and interests : and by endea- 
 Touring to possess your minds with false opinions of God's people. 
 Ill company is a dangerous snare : but wise and religious companions 
 are great blessings : and though the merciful providence of God does 
 usually choose them for us, it is only so as that we must be faithful 
 choosers for ourselves. 
 
 V. Watch with great fear against ambition and worldly ends. 
 The roots of these mortal sins are bred in us, and lie very deep. 
 
 They often live, and even reign, where they are little suspected : but 
 wo to him that is conquered by them. ' Ye cannot serve God and 
 Mammon. The love of the world is enmity against God.' — How 
 many, having escaped the temptations of sloth and sensuality, have 
 been overcome by this I Alas ! how does this stream carry down the 
 most pregnant wits, into the gulf of perdition ! Yea, some who seem- 
 ed very humble and mortified, while they had no great temptation, 
 when wealth and honour have been set before them, have lost their 
 
400 V THE REFORMED PASTOR, 
 
 virtue before they were aware. Worldly interest has so biassed their 
 understandings, that they have taken truth for errour, and erroiir for 
 truth ; duty for sin, and sin for duty. — If you be the servants of the 
 flesh and the world, wo be to you when your masters turn you off, 
 and you receive your wages ! 
 
 VI. Another earnest warning which I must give you, and all 
 young men, is to guard against an unhumbled understanding, rashly 
 confident of its own apprehensions. 
 
 This is the offspring of ignorance and pride, and is one of the 
 most common and pernicious maladies of mankind. Among a multi- 
 tude of persons that differ from each other, how few are not obstinate- 
 ly confident that they are in the right! even youths of twenty years 
 of age. Oh dread this vice, and suspect your own understandings. 
 Be humble ; take time ; try and hear before you judge. Labour for 
 knowledge ; but take not upon you to be sure where you are not ; 
 doubt and try till you are. Thoroughly study the nature and eviden- 
 ces of the christian faith and doctrine. Do not hasten too soon or 
 too confidently over these hard controversies, as if your judgement of 
 them at maturity would certainly have no change ; but still suppose 
 that greater light, by longer study, may cause you to alter your opin- 
 ions about such matters of difficulty. 
 
 VII. With regard to your studies, let me exhort you to begin 
 
 with PRACTICAL DIVINITY. 
 
 First settle your souls in a safe condition for life and death, and 
 take God and heaven for your hope and all. If you do not so, you 
 are not christians indeed. But if you be here fixed by the grace of 
 God, you will know what to choose and what to do. It will teach you 
 to refer all worldly things to spiritual and heavenly ends, and to " count 
 all things but loss for Christ," and for that " one thing needful, which 
 shall never be taken from you." This will save you from the greatest 
 evils, and give your minds continual peace ; even that " peace of God 
 which passes all understanding." — Deal not so foolishly as to waste 
 many years in inferiour arts and sciences, before you have studied 
 how to please God and be saved, I unfeignedly thank God, that by 
 sickness and his grace, he taught me early how to die ; and by that 
 means, how to live : that he inclined me to study the holy scriptures, 
 and many practical, spiritual, English books, till I had somewhat 
 settled the resolution and peace of my own soul, before I had gone 
 far in human learning. I then found more leisure and capacity to 
 take in subservient knowledge in its proper time and place. Indeed, 
 I had lost most of my studies of philosophy, and controversial divinity. 
 
THE REFORMED PASTOR. 401 
 
 if I had fallen on them too young ; or else should have formed very 
 crude notions about those things, which require a riper judgement — 
 Read such books as contain the essential principles of religion, and 
 treat of them in the most plain, affectionate, and practical manner; 
 tending to deep impression, renovation of the soul, and spiritual ex- 
 perience ; without which you will want the essential qualifications for 
 your future work. The art of theology, without the power, consisting 
 of holy life, light, and love, is the very constitution of the hypocrite. 
 Oh that all our students for the christian ministry would think of 
 these things ! What a poor business is it to spend their time in 
 knowing a little of the works of God, and some of those names that 
 the divided tongues of the nations have imposed on them, and not 
 know the Lord himself, nor exalt him in their hearts, nor be ac- 
 quainted with that one renewing work which would make them hap- 
 py ! They do but " walk in a vain shew," and spend their lives like 
 dreaming men, while they so busy their wits and tongues about an 
 abundance of names and notions, and are strangers to God and the 
 life of saints. This they will acknowledge, if ever God awaken them 
 by saving grace. They make themselves a world of business about 
 nothing, while they are wilful strangers to the primitive, independent, 
 necessary Being, who is " all and in all." Nothing can be rightly 
 known, if God be not known ; nor is any study managed to any great 
 purpose, while God is not studied. We know little of the creature, 
 till we know it as it respects its Creator. Sintjle letters and syllables 
 uncomposed are nonsense. Such broken syllables are all creatures : 
 as separated from God they signify nothing. He that overlooks the 
 " Alpha and Omega," and sees not him in all, sees nothing at all. 
 It is one thing to know the creatures as Aristotle, and another to 
 know them as a Christian. To see God in his works, and to love 
 and converse with him, was the employment of man in his stale of in- 
 nocence ; and this is so far from ceasing to be our duty now, that it 
 was the work of Christ to bring us back to it. The most holy men 
 are the most excellent students of God's works ; nay, none but the 
 holy can rightly know or study them. " His works are great, and 
 sought out of all such persons, who have pleasure therein :" (Psalm 
 cxi. 2.) not for themselves, but for him that made them. To see and 
 admire, to reverence and adore, to love and delight in God as appear- 
 ing to us in his works, and purposely to peruse them for these ends ; 
 this is the true and only philosophy, this is the right sanctification of 
 your studies. Theology (when you are sufficiently acquainted with 
 words and things, to understand the principles of it) must lay the 
 
402 THE REFORMED PASTOR. 
 
 foundation of all your studies, and must lead the way in them all. — 
 Once more, 
 
 'Vlll. Let me advise you not to begin the exercise of your minis- 
 try too boldly, in larg^e or judicious auditories. 
 
 Overmuch confidence indicates pride, ignorance of your imperfec- 
 tions, of the greatness of your work, and the dreadful majesty of God. 
 Settle at first (if you can) a competent time in the house of some an- 
 cient, experienced pastor, who has a small chapel in the country, and 
 wants assistance. There you may learn as well as teach ; and learn, 
 by his practice, what you must practise : and by preaching a few- 
 years to a small, ignorant people, where you need not fear critical 
 judgements, you will acquire boldness of speech, and freedom of ut- 
 terance, without that servile study of words, and committing your 
 notes to memory, which will be tiresome, time-wasting, and lifeless. 
 Thus you will be better prepared for more public places (if you should 
 be called to them) than you are ever likely to be by continuing among 
 scholars in the university, or by serving as chaplains in great men's 
 hou«es. 
 
 [Having said thus much to Students for the ministry, especially 
 on the importance of making practical divinity the principal subject 
 of their studies, it will be natural here to suggest a hint to Tutors 
 who have the direction of them.] And I do in zeal for the good of 
 the church, and their own success in their most necessary labours, 
 propose it to the consideration of all pious Tutors, whether they 
 should not as early and as diligently read to their pupils, or cause 
 them to read, the principal parts of practical divinity, as any of the 
 sciences? And whether they should not go together from the very 
 first ? It is well that they hear sermons ; but that is not enough. If 
 they have need of private help in Philosophy, besides public lectures, 
 much more in Theology. I must presume to tell you (pardon the 
 censure from one so unfit for it, considering the necessity of the case) 
 that it is a grand errour, and of dangerous consequence, in our chris- 
 tian Academics, that young men study the creature before the Re- 
 deemer, and set themselves to Metaphysics and Mathematics before 
 Theology ; since no one who has not the vitals of Theology, is capa- 
 ble of going beyond a fool in Philosophy ; and all that such persons 
 do, is but "doting about questions and oppositions of science, falsely so 
 called." (I Tim. vi. 20, 21.) If Tutors would make it their princi- 
 pal business to acquaint their pupils with the doctrine of life, and la- 
 bour to set it home upon their hearts ; and so conduct the rest of their 
 instructions, that it may appear they are intended only as subservient 
 
THE REFORMED PASTOR. 403 
 
 to this, it might be the means of great happiness to the souls of men, 
 the church of Christ, and the common weal. But u hen languages 
 and philosophy ingross almost all their time and thought, and instead 
 of reading philosophy like divines, they read divinity like philoso- 
 phers, this it is that blasts so many in the bud, and pesters the church 
 with unsanctified teachers. Hence it is that we have so many world- 
 lings to preach the invisible felicity, and so many carnal men to de- 
 clare the mysteries of the spirit : I wish I might not add, — and so 
 many Infidels to preach Christ, or so many Atheists to preach the liv- 
 ing God. 
 
 Let tutors then begin and end with the things of God, reading 
 God to their pupils in every thing. Let them speak daily to their 
 hearts, about those things which must be wrought in their hearts, or 
 they are undone. You are preparing thesn for the special service of 
 God ; and must they not first have the saving knowledge of him whom 
 they are to serve 1 Oh ! think with yourselves what a dreadful thing 
 it will be to their own souls, and what a mischief to the church of 
 God, if they come out from you with carnal hearts, to so spiritual and 
 so great a work ! If you should send but one half of them forth on a 
 business for which they are unfit, what grievous work will they make 
 in the church and in the world ! Whereas, if you are the means of 
 their true conversion, not only they themselves, but many souls to 
 whom they shall preach, will have occasion to bless you, and to bless 
 God for your zeal and diligence ; yea perhaps, for one seasonable 
 word. When once their hearts are suitably affected with the doctrine 
 which they study and preach, they will both study and preach it more 
 heartily, than could otherwise be expected. Their own experience 
 will direct them to the fittest subjects; will furnish them with the 
 best matter : and will quicken them to set it home. And let me ob- 
 serve, that the best of our hearers will feel and favour such experi- 
 mental preachers ; who usually less regard others, whatever may be 
 their other accomplishments. 
 
A LIST OF BOOKS,* 
 
 TO AID 
 
 YOUNG PREACHERS IN THE SELECTION OF A LIBRARY. 
 
 -»♦•©•♦<• 
 
 To any one who is acquainted with books, it will be evident that 
 the following list is not designed to be taken as a guide, in the selec- 
 tion of an extensive library. It would require a volume to mention 
 even the titles of those books, which might be recommended as desi- 
 rable for a preacher to possess. All that is intended here, is to enu- 
 merate so many of the most valuable works as to assist theological 
 students, of limited means, in their early selections. They whose re- 
 sources will admit of expensive purchases, will of course resort to 
 such catalogues and bibliothecas, as contain ample information to di- 
 rect their choice. 
 
 The price of books depends so much on the quality of the edition 
 and the circumstances of the purchase, that it is omitted in the fol- 
 lowing list. 
 
 * Individuals among: the Theological Students of the Seminary at Ando- 
 ver, have often requested advice, as to the amount of books proper to be pur- 
 chased by young men in their circumstances. As what is expedient in any 
 given case depends much on the pecuniary ability of the individual, it is im- 
 possible to establish any positive rule, that will be equally applicable to all. 
 Some doubtless carry caution to an extreme. A greater number indiscreetly 
 contract obligations, to fulfil which must be very embarrassing to themselves, 
 and to fail in their fulfilment, very inconvenient to others. The Faculty of the 
 Seminary have long had a settled opinion, on the general principle, that it is 
 inconsistent with prudence and good faith for a Theological Student to con- 
 tract debts for any thing, not absolutely necessary to his immediate improve- 
 ment, or personal comfort, without a decided probability of being able to pay 
 such debts during the time of his expected residence here. 
 
 The above principle, as it respects the purchase of books, was expressed 
 by a vote of the Faculty in 1826 ; and as it may be desirable to students in 
 straitened circumstances to know the views of their Instructers on this subject, 
 
 this vote is inserted here. " Resolved, that in the judgment of this Faculty, 
 
 no member of this Seminary ought to contract debts for any other books than 
 merely those which are necessary for his classical use while here ; except in 
 those cases where he has a confident expectation of being able to pay for the 
 books which he purchases, before or ichen his course of study here is to be fin- 
 ished,'" 
 
406 LIST or BOOKS. 
 
 Hebrew Bible, of Michaelis ; or Simonis (new edition by Rosen- 
 mueller), or Jalin, or Van der Hooght. 
 
 Heb. Lexicon, of Siraonis by Eichhorn, or Simonis by Winer, (new,) 
 or Gesenius 3d edit. Heb. German, and 4th edit. Heb. Latin, (in 
 the press.) 
 
 Gibbs's Manual Heb. Lexicon. 
 
 Schleusner's Lex. N. Test; 2 vols. 8vo. 
 
 Robinson's Lex. N. Test, from the Latin of Wahl. 
 
 Poli Synopsis Criticorum, 5 vols, folio. 
 
 Campbell on the Gospels, 4 vols. 8vo. 
 
 Lowth's Lectures on Heb. Poetry, 8vo. (new edition with many addi- 
 tions by C. E. Stowe ; in the press.) 
 
 Lowth's Translation of Isaiah, 8vo. 
 
 Cruden's Concordance 4to. 
 
 Concordautise Graecaj Schmidii, 2 vols. 8vo. 
 
 Scott's Commentary, .> vols. 4to. or 6 vols. 8vo. 
 
 Doddridge's Expositor, 6 vols. 8vo. or 1 vol. 4to. Lond. edition. 
 
 Henry's (Matthew) Commentary, for practical purposes containing 
 much that is useful to a preacher. 
 
 Macknight on the Epistles, 6 vols. 8vo. 
 
 Patrick, Lowth, and Whitby united, on the Old and New Testa- 
 ments, 6 vols, folio. 
 
 Rosenmueller in Nov. Test. 5 vols. 8vo. recommended so far as phi- 
 lology is concerned. 
 
 Rosenmueller in Vet. Test. 18 vols. Svo. recommended only so far as 
 philology is concerned. 
 
 Wolfii Curae Criticse in Nov. Test. 5 vols. 4to. 
 
 Mori Hermeneutica Nov. Test. 2 vols. Svo. 
 
 Marsh's Michaelis, Introd. to New Testament, Svo. 
 
 Ernesti, Principles of Interpretation. 
 
 Newcome's Greek Harmony of the Evangelists, Svo. 
 
 Kuinoel, Com. in Evangel, et Act. 4 vols. Svo. 
 
 Paley's Evidences of Christianity, 12mo. 
 
 Horse Paulinse, Svo. 
 
 Campbell on Miracles, 12mo. 
 
 Leland's Advantage and Necessity of revelation, 2 vols. Svo. 
 
 View of Deistical writers, 2 vols. Svo. 
 
 Leslie's Short Method, Svo. 
 Appleton's Lectures, Svo. 
 Chalmers' Evidences, Svo. 
 Berkeley's Minute Philosopher, Svo. 
 Butler's Analogy, Svo. 
 
LIST OF BOOKS. 407 
 
 Douglass' Criterion, 8vo. 
 
 Paley's Nat. Theology, 12mo. 
 
 Turrettini Institutio Theologiae Elencticae, 3 vols. 4to. 
 
 Van Mastricht's Theology. 
 
 Calvin's Institutes, translated by Allen, 3 vols. 8vo. 
 
 Edward's Works, 8 vols. Svo. 
 
 Edward's Jun. on Liberty and Necessity, 8vo. 
 Against Chauncey, Svo. 
 
 Hopkins' System, 2 vols. 8vo. 
 
 Dwight's Theology, 5 vols. Svo. 
 
 Ridgeley's Body of Divinity, with notes by Wilson, 4 vols. Svo. 
 
 Magee on Atonement, Svo. 
 
 Knapp's Theology, 2 vols. Svo. 
 
 Storr's Biblical Theology, 2 vols. Svo. 
 
 Bellamy's Works, 3 vols. Svo. 
 
 Fuller's Works, 8 vols. Svo. 
 
 Witsius on the Covenants, 3 vols. Svo. 
 
 Wardlaw on the Socinian Controversy. 
 
 Watts's Works, 7 vols. Svo. 
 
 Witherspoon's AVorks, 4 vols. Svo. 
 
 Johnson's Dictionary, improved by Todd, and abridged by Chalmers, 
 with Walker's orthoepy and Key — Edited by J. E. Worcester. The 
 most accurate and comprehensive manual Dictionary of the Eng. 
 language, that has been published. 
 
 Crabbe's English Synonymes, Svo. 
 
 Campbell's Philos. of Rhetoric, 2 vols. Svo. or Amer. edit. Svo. 
 
 Foster's Essays, 12mo. 
 
 Campbell's Lectures on Syst. Theol. and Pulpit Eloquence, Svo. 
 
 Young Minister's Companion, Svo. 
 
 Young Preacher's Manual, Svo. 
 
 Campbell's Lectures on the Pastoral Office, Svo. 
 
 Smith's Lectures on the Sacred Office, Svo. 
 
 Massillon's Charges, Svo. 
 
 Miller's Letters on Clerical Manners, 12mo. 
 
 Mosheim's Eccles Hist. 6 vols. Svo. 
 
 Milner's Hist, of the Church, 5 vols. 12mo. 
 
 Jahn's Archaeology, Svo. 2d edit. 
 
 Jahn's Heb. Commonwealth, Svo. translated by C. E. Stowe, 
 
 Emmons's Sermons, 6 vols. Svo. 
 
 Smalley's Sermons, 2 vols Svo. 
 
 Griffin's Park Street Lectures, Svo. 
 
408 LIST OF BOOKS. 
 
 Bates's Works, 2 vols. fol. or 4 vols. 8vo. 
 
 Gisborne's Sermons, 3 vols. 8vo. 
 
 Bradley's Sermons, 8vo. 
 
 Burder's Village Sermons, 3 vols. 12mo. 
 
 Davies's Sermons, 5 vols. Svo. or 5 vols. 12mo. 
 
 Chalmers' Works, 3 vols. 12mo. 
 
 Walker's (Robert) Sermons, 4 vols. Svo. 
 
 Jay's first vol. Cecil's Works, 3 vols. 12mo. 
 
 Payson's Sermons, Svo. 
 
 Devotional and Experimental Works — or Spiritual Classics. 
 
 Owen on the 130th Psalm, — on Indwelling Sin, and on Spiritual 
 Mindedness. 
 
 Flavel's Works, 2 vols. fol. 
 
 John Newton's Works, 6 vols. Svo. 
 
 Baxter's Practical Works, 4 vols. fol. especially Saints' Rest, and Re- 
 formed Pastor. 
 
 Law's Serious Call, 12mo. 
 Wilberforce's Practical View, 12mo. 
 Thomas a Kempis, Svo. 
 
 Taylor's Holy Living, 12mo. and Dying, 12mo. 
 
 Pike's Cases of Conscience, 12mo. 
 Haweis' Spiritual Companion. 
 Boston's Fourfold State, 12mo. 
 Henry's Communicant, 12mo. 
 Doddridge's Rise and Progress, l2mo. 
 Scougal's Life of God in the soul of man. 
 Leighton's Works. 
 
 To this class of books may be added a few Christian Biographies : 
 such as, the Life of Brainard, Buchanan, Samuel Pearce, Fuller, Mar- 
 tyn, Fisk, Parsons, Whitefield, Mills, Thomas Scott, Waterman's Life 
 of Calvin, and Bower's Life of Luther. All these are single vols, and 
 all but three 12mo. 
 
 Among the standard English works that might be useful to the 
 young preacher in forming his style, may be reckoned, 
 Alison on Taste, Svo. Ames's Works, Svo. 
 
 Spectator, with preface, historical and biographical, by Chalmers. 
 
 10 vols. 12mo. 
 Johnson's Rambler, 3 vols. 12mo. 
 Beattie's Works, 10 vols. 12mo. 
 Fitzosborne's Letters, 12mo. 
 Milton's Paradise Lost, &c. 2 vols. ]2mo. 
 
LIST OF BOOKS. 409 
 
 Young's Night Thoughts, 12mo. 
 Cowper's Poems and Letters. 
 Pope's Poetical Works, 2 vols. 12mo. 
 Gray, Goldsmith, and Akenside's Do. 
 
 A few general books of reference, are almost indispensable in the 
 library of a preacher, as they often furnish him with important infor- 
 mation when he most needs it, and with a small expense of time. 
 Among these may be mentioned, 
 Lempriere's Biographical Dictionary, 2 vols. 8vo. 
 
 Classical Dictionary, 8vo. 
 
 Calmet's Dictionary of the Holy Bible, 4 vols. 4to. 
 
 Harmer's Observations, 4 vols. 8vo. 
 
 Wells's Geography, 2 vols. 8vo. 
 
 Burder's Oriental Customs, 2 vols. 8vo. 
 
 H. Adams's View of Religions, 8vo. 
 
 Gaston's Collections, 8vo. 
 
 Westmmster Confession of Faith, 12mo. 
 
 Buck's Theol. Dictionary, 8vo. 
 
 Pickering's Vocabulary of Americanisms, 8vo. 
 
 Worcester's General Gazetteer, 2 vols. 8vo. 
 
 Plutarch's Lives, Translated by Langhorne, 4 vols. 8vo. 
 
 52 
 
INDEX. 
 
 Page. 
 Action., its design .... 52, 260 
 
 , its importance . . . 270 
 
 , rules for 271 
 
 , should always be grave 54 
 
 , should not be too uniform 53, 
 
 55 
 , not to represent words, but 
 thoughts .... 260, 272 
 
 , among the ancients 51, 54 
 
 , the French and Italians 271 
 
 , of English preachers in the 
 
 time of Addison ... 52 
 
 , of Garrick .... 259 
 
 Advice., to students for the ministry 398 
 -402 
 , to theological tutors . 402 
 Afftctalion., of peculiarity . . 75 
 
 , its effect upon style . . 77 
 
 Ambrose., St 106 
 
 Antithesis., artificial, should be 
 
 avoided 75 
 
 Applause., love of, in a preacher 46 
 .^m/o/Ze, character of his Rhetoric 17 
 
 Austin, St 104, 115 
 
 , his rules of effectual elo- 
 quence 105 
 
 ■ , success of his preaching 106, 
 
 115 
 .,4re JJ/an'a, transition to, note . 12 
 
 Basil, St 108 
 
 Chrysostom., St 107, 235 
 
 Cicero., ambitious in his youth . 44 
 , compared with Demosthe- 
 nes 123 
 
 — — — , his opinion of the know- 
 ledge necessary to an orator 36 
 , his opinion of the virtue ne- 
 cessary to an orator . . 29 
 Classics., ancient, importance of to 
 
 a preacher 96 
 
 Criticisms., learned, improper for 
 
 sermons, note .... 99 
 
 Cyprian, St 103 
 
 Decorum, points of, to be observed 
 
 in preaching .... 274 
 Demosthenes, compared with Cic- 
 ero 123 
 
 *' with Isocrates 16 
 
 Page. 
 , an example of simple elo- 
 quence 116 
 
 , his opinion of action in 
 
 speaking 273 
 
 Dependance, of ministers on Christ 385 
 Diligence, in ministers, incitements 
 
 to 388-392 
 
 " need of . . . 285 
 
 " young especially, 287, 
 
 398 
 Discipline, of the church . 334-344 
 
 , exhortation to use . . 343 
 
 , by public reproof . . 335 
 
 Discord, among ministers, cause of 375 
 " evils of . . . 374 
 
 " how to prevent 377 
 
 Divine Assistance, the preacher's 
 
 need of 85 
 
 -■ , encouragement to seek 87 
 
 , does not supersede the 
 
 necessity of eloquence 88 
 Divisions in Sermons 68—71, 239, 269 
 " rules respecting, 15, 
 145—154 
 Doubtful characters, how to be 
 
 treated 310 
 
 Eccentricity, note 103 
 
 Eloquence, what . 44, 46, 83, 120 
 
 , ends of ... . 15, 19 
 
 , rules of . . . 105,115 
 
 , true, its effects . . 40 
 
 , joined with philosophy 43 
 
 , cause of bad taste in . 108 
 
 , examples of simple 1 15 — 1 19 
 
 , its ornaments not to 
 
 please 49 
 
 , unaffected emotion ne- 
 cessary to 58, note 62, 295 
 
 , of the Scriptures . 76,89 
 
 , of Paul 84 
 
 , Socrates' and Plato's 
 
 opinion of . . . 3l — 35 
 
 Emphasis 258 
 
 Enthusiasm, note Ill 
 
 Eyes, influence of, in expressing 
 
 emotion 58~273 
 
 , motions of, how to be reg- 
 ulated in the pulpit . . 268 
 
4ia 
 
 INDEX. 
 
 Page 
 Excommunuations^from the Church, 
 338 
 
 , objections to, obviated, 
 
 346—343 
 Exordiums, reasons for . , . 214 
 
 , rules for 216 
 
 , objections to ... 211 
 
 Fathers^ knowledge of, desirable to 
 
 the preacher ... 97 
 , their allegorical inter- 
 pretation of Scripture 110 
 Fidelity, pastoral, motives to 345—350 
 GiJIs, of laymen, to be employed 314 
 Gorgias and Callicles, declaimers 32 
 Greeks and Romans, progress of ef- 
 feminacy among . . 22 
 
 , their application of music 
 
 and poetry .... 21 
 Gregory J^asiansen, St. . . . 107 
 Homer, design of his Iliad and Odys- 
 sey 27 
 
 , character of his Iliad . 49 
 
 Instruclion, personal, benefits of 325 
 , compared with preaching 
 
 325-330 
 , directions for . . 317-323 
 , example of Paul for . . 359 
 , experience of Mr. Baxter 
 
 in, note 358 
 
 , obligations of ministers to 
 
 practice . . . 330-334 
 , objections to . . 350-360 
 , reluctance to in ministers 324 
 Integrity, strict, important to an or- 
 ator 28 
 
 Interrogation, figure of . . . 90 
 hocrales, compared with Demosthe- 
 nes 16 
 
 , his panegyric on Helen 73 
 
 , his perversion of elo- 
 quence, note ... 16 
 Jerome, St. eloquence of . . . 106 
 
 , change in his opinion of the 
 
 eloquence of the Scriptures 82 
 Knowledge, importance of to a 
 
 preacher 36 
 
 , of men . . 36, 264, 287 
 
 , religious and other com- 
 pared 352 
 
 Lore, of ministers for their people 369 
 Lnnsnage, of the sacred writers 81 
 Life, length of, how estimated . 355 
 Longiniis, trt^tisp of, on the sublime 17 
 
 , his description of Isocra- 
 
 tes 123 
 
 Memory, necessary to a preacher 265 
 Mfn, knowledge of ... 36, 264 
 Ministers, deficiency in, consequen- 
 ce? of 285 
 
 Page 
 Ministers, an advantage of, note 30 
 
 , ends proper for them to 
 
 seek 287 
 
 , example of, should agree 
 
 with their preaching 288, 290 
 
 , how qualified .... 348 
 
 , life and vigour of religion 
 
 in 291 
 
 , must depend upon Christ 385 
 
 , greatness of their office 345^ 
 
 393 
 
 , honour of do 346 
 
 , privileges of do. . . . 347 
 
 , meetings of, useful . . 379 
 
 " directions for . 383 
 " objections to . 382 
 , regard of, for weak chris- 
 tians 306 
 
 " for declining chris- 
 tians 30 7 
 
 " for any under great 
 
 temptation 308 
 
 , reproof a duty of . . . 304 
 
 , sins of, aggravated 289, 394 
 
 , shoulfl attend to every one 
 
 in iheir flock .... 298 
 
 " " the doubt- 
 
 ing and ignorant . . . 299 
 " " families 300 
 
 « " the sick 302 
 
 —304 
 
 — , should be charitable . 370 
 
 " peaceable . . 373 
 , should comfort the disconso- 
 late 309 
 
 , should labour hard . . 356 
 
 " to encourage faith- 
 
 ful christians .... 304 
 " to expose unsound 
 
 professors 305 
 
 " to awaken the un- 
 converted 305 
 
 ■ , temptations of . . . 289 
 
 , unfaithful do hurt . . 393 
 
 , unconverted, present case 
 
 of 281 
 
 , not likely to be useful . 282 
 
 counsel to 283 
 
 Modulation 257 
 
 Monotony, badness of . . . 55, 56 
 
 , how produced .... 266 
 
 . caution in avoiding . . 270 
 JVeccssary things, to be dwelt upon 
 
 by ministers .... 361 
 Objections to he met .... 199 
 Offenders, restoration of , . . 337 
 Ojiinialed persons, how to be treat- 
 ed 311-317 
 
 Orator, how qualified . . ■ . 1 92 
 
INDEX. 
 
 4ia 
 
 Pase 
 
 Orator, importance of virtue to . 29 
 
 , true, described . . 43, 121 
 
 Oratory, impressive, importance of, 
 
 274, 297 
 Ordinances^ administration of . 298 
 Origen^ his allegorical interpreta- 
 tion of Scripture . . . 110 
 , the father of pulpit oratory 235 
 
 Ornaments^ false 34 
 
 " like quavers in mu- 
 sic 72 
 
 " unbecoming in a 
 
 preacher. . . . 114 — 120 
 
 Painting, moral 46 
 
 Patitnce, necessary in ministers , 372 
 
 Panegyrics, legitimate design of 26—28 
 
 , rules respecting . . . 112 
 
 Paul^ eloquence of 82 
 
 , his example in private 
 
 teaching 359 
 
 , his eloquence like Demos- 
 thenes' 85 
 
 Pathetic, rhetorical manner of 
 
 changed 50 
 
 Peace, to be observed by ministers 373 
 Piety, in a preacher, importance of 
 
 124, 275, 291 
 Plainness, in teaching .... 362 
 Plato, his way to form an orator 36 
 , his opinion of the Rhetori- 
 cians 31 
 
 , , Cicero's opinion of his elo- 
 quence, note .... 18 
 , his rule for a poet . . 50 
 
 Prayer, public 297 
 
 Pride, in ministers . . . 363—367 
 Preacher, effect of superficial know- 
 ledge on 40 
 
 , fanciful, description of , 12 
 , importance of example in 30 
 " of sensibility in 264 
 
 , necessity of talents and 
 
 learning in 79 
 
 , should be wise, sober, 
 
 chaste 140 
 
 " simple and grave 141 
 " a settled pastor 95, 292 
 Preaching, advantages of exposito- 
 ry Ill 
 
 , aflfectionate manner of 94, 367 
 , angry and scoliling, note 94 
 , earnest manner of 295, 367 
 , efficacy of, depends on God, 06 
 , end of . 138, 142, 234, 294 
 , extempore . . ... 235 
 , extempore and raemoriter 
 
 compared . . 60—65, 261 
 , memoriter and by reading 
 compared . . 65—07, 265 
 
 Page 
 Preaching, from notes .... 26 1 
 , memoriter inexpedient . 98 
 , importance of systematic 101 
 , origin and progress of 234—236 
 , pernicious effects of indis- 
 criminate . . . . 92, 74 
 , points of decorum to be 
 
 observed in .... 274 
 , unskilful, fatal effects of 79 
 , skilful, two requisites for, 
 
 note 137 
 
 , simple style best for 119 
 , should be suited to the ca- 
 pacities and wants of hear- 
 ers 80, 363 
 
 , to unsound professors and 
 
 unconverted sinners . 305 
 
 , without a text, note . 236 
 
 Pulpit, form of the .... 273 
 
 Qualifications for the ministry 284, 396 
 
 , importance of . . . . 395 
 
 Reading, what 267 
 
 , good, how attained . . 268 
 , of sermons, note ... 64 
 Recreations, need and limit of . 353 
 Representation, figure of, note . 46 
 Reproofs public, form of . . . 336 
 Schismatics, to be loved, and out- 
 done in good .... 315 
 Scriptures, allegorical interpretation 
 
 of 110 
 
 , eloquence of . . . 89-91 
 , importance of a thorough 
 acquaintance with, to a 
 
 preacher 93 
 
 , should be explained 80, 92 
 , manner of expounding . 99 
 , quaint and whimsical inter- 
 pretation of . . 125-134 
 , fantastical application . 237 
 , Latin version of . , . 81 
 Sensibility, in a preacher . . . 264 
 Sermons, exordium of 211—221, 240 
 , conclusion of . . 222—243 
 , choice of subjects for , 236 
 
 , length of 235 
 
 , reasoning in, note 155, 242,296 
 , propositions of 172—176, 242 
 , unity and order of 122, 238-9, 
 
 242 
 , topics of invention for 179—206 
 , should contain historical 
 
 facts 71 
 
 , general rules for . 139—144 
 , writing of, should be leg- 
 ible 65 
 
 , study and effort in writing 297 
 
 , French, Gregory's opinion of 237 
 
 Sick, directions for visiting . . 303 
 
414 
 
 INDEX. 
 
 Page 
 Socrates, arts of, two for the mind 
 
 and two for the body . 33 
 , his opinion of ancient orato- 
 ry 34 
 
 , and Plato, judgement of, 
 concerning poets and musi- 
 cians 23 
 
 Speaking, fine, variety of, note . 25 
 , with ease, how acquired, 
 
 note 60 
 
 Study, no excuse for neglect of pas- 
 toral duty 352 
 
 Style, perspicuity of . . 245-248 
 , purity of . . . 249-252 
 , ornament of . . . 49, 253 
 , simplicity of . 83, 115-119 
 , of the Scriptures - 76, 88-9 1 
 , bombastic and feeble . 256 
 
 , florid 77, 121 
 
 , frigid and boyish, note . 39 
 , effect of, upon modulation 56 
 , not often level to the illite- 
 rate, note 78 
 
 Success, should be expected . . 384 
 
 Terlullian 103 
 
 Texts, choice of 13, 109, 137, 238 
 
 , connexion 145 
 
 , quaint and fanciful exposi- 
 tion of 13 
 
 Page 
 Texts, long and short . . . 238 
 , manner of treating, to be 
 discussed by way of expli- 
 cation .... 155-172 
 " " of obser- 
 vation .... 176-179 
 " " of contin- 
 ued application . . . 207 
 " " in proposi- 
 tions 208 
 
 , various kinds of . . . 155 
 Themistocles, and Pericles, not true 
 
 orators 32 
 
 Tragedies, should conduce to in- 
 struction 24 
 
 Versification^ not always poetical 47 
 Virgil, design of his Aeneid . . 28 
 , character of do. ... 49 
 Visits, of mere civility . . . 355 
 Voice, appropriate tones of, learned 
 
 from nature .... 57 
 , how strengthened . . 266 
 , inflections of, necessary 56,258 
 , pitch of, at the commence- 
 ment of a discourse , . 269 
 Wit, not suited to the pulpit 4B, 49 
 Work, of ministers should all be 
 
 done spiritually . . . 368 
 

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