m ;|i m m n ?*f 11' ill; m& m iili I \m m'^ w '.- «;?;; i '^ 'i i, t (•! «. i v 1 ^' i ' ^'1 . \; li -',[! '-, :■-' ; ■ i i ! :|l m '4' m e ^ REESE LIBRARY T UNIVERSITY OF CALIFORNIA . l>S. rUII.ADU.FUIA: IK>WKR, IIAHNKD A O*). lirPKAMi: nilNNKY * CU. MKWBUKU: T. 8. (tUAOKRMBUttU. 1859. Vs- Entered, according to Act of CJongress, in the year 1853, by NEWMAN & IVISON, In the Clerk's Office of the District Court for the Southern District of New York. ^-r/»^ TIM':.: •.-. i> h;.i! I'li, 216 VViaiam St., N. Y. PREFACE BY THE TKANSLATOK. As the form of preaching should be perfectly adapted to times and places,* it ought to be very different now from what it has ever been ; for the peculiarity of these times is, in many respects, radical, and its bearings on all divine and human interests are very decided and general. The mode of preaching which prevailed at the beginning of the nineteenth century could not have been retained entirely unchanged ; the renovating pow- er, which has been changing all things in science, in art, in the physical, social and civil life of man, has, of necessity, been felt by the pulpit, the central instrumen- tality in human history. Preaching, on the whole, has consequently been advancing, together with the general progress of society. It must, however, be admit- ted, that in the career of improvement, it has not been in advance of the other instruments of change ' orinthians, ix. 19-23. Compare, also, Saint Paul's ad- dr«.->s t«» flic philosophers of Athens (Acts, xviL 22-31) with thnt which he delivered to his countrymen at Antioch in I'iiiidia, (Acta, xiii. 16-41.) IV PREFACE. whicli are exerting themselves with such astonishing efficiency in every sphere of human life ; it is doubtless behind the most of them ; nor is there any object of deeper interest to every true philanthropist, every one who identifies the progress of humanity with the success of the gospel, than that preaching should receive a new and healthful impulse, which shall give it the precedence to which it is entitled — a just adaptation to humanity in its present excited and over- active state, and a controlling power over all the changes which, with such unparalleled rapidity, are coming to pass everywhere in the world. It was the chief reason why the translator of this work desired its circulation, that its author insists so earnestly and forcibly on the necessity of modifying preaching, so as to suit it to the character of the age ; that a mind so richly endowed by nature, so furnished with every kind of knowledge, so highly disciplined, and so pre-eminent in spirituality and devotion to the cause of christian truth, has, in this work, given its whole strength to the exposition of a theory which embraces this necessity as one of its funda- mental and most prominent ideas.* Careful study of the product of its labor has very much increased his desire. • See chap, vi., part ii., and especially the installation discourse at the end of the book, pages 401-505. PEEFACE. V On a subject of the greatest importance and difficulty, and wliicli many eminent men liave treated, the author has given to the world an original book ; and we ven- ture to say that among all the productions of his powerful pen, it is destined to be regarded universally, as in the first rank of scholarship, learning, intel- lectual affluence and power, grace and beauty, order and perfection of execution. He confines himself throughout to preaching as his chief subject; but as the theory of preaching and that of secular oratory coincide in their essential elements, (eloquence being in principle the same in every sphere,) he enters freely into the domain of the latter. He shows himself master of it, and avails himself fully of the treasures of wis- dom, learning, thought and expression with which the labors of his predecessors have filled it ; but he does this only that he may present his work as a more worthy offering at the shrine of sacred eloquence. In return, however, he has laid all kinds of oratory un- der obligations to him. His book is a directory for all public speakers and all who would excel in argumentative, oratorical and elegant writing. There is scarcely a question pertaining to the philosophy of rhetoric and belles lettrcs, to the laws of language and reasoning, to the mode of influencing the mind by persuasive discourse, which does not find a placr in this l)Ook, which is not here treated with tho VI PREFACE. charm of diction, tlie strength and beauty of style the clearness of statement and method, by which this great author is so eminently distinguished. It is a book for the man of taste, of general literature and philosophy ; for. the student who desires to furnish his mind as richly as possible with sentiment, with thought, with precise and comprehensive views, with the secret of vigorous thinking and writing ; for every one, in short, who aims to bring all the powers of his nature under the highest form of mental discipline. Nevertheless, it is strictly an offering to the pulpit ; first and last it is a work whose great purpose is the improvement of sacred oratory, the increase of strength, of skill, of wisdom, and efficiency in preach- ing. The reader cannot fail to remark that the illustrative examples, which are very abundant, are taken almost exclusively from French and German authors. The Editor was inclined at first to add others from the pro- ductions of English, Scotch and American preachers ; but he found that the size of the book would be in- creased too much if any degree of justice were done to these preachers, who, in number, power and excellence of every kind, stand altogether un- rivalled ; and when he considered that in this country these authors are comparatively well known, while those of the French and German cliurclios are Strang- PREFACE. VU era, except to a few, he had less regret that no additional examples could be well admitted. The translator's work has been merely one of translation. Certain passages seemed to require para- phrase or commentary, which the Editor was tempt- ed to give, but as he perceived, invariably, that closer application to the author's thought, made com- ment superfluous, he determined simply to render the French into English. In a few cases, he has made brief remarks at the bottom of the page ; but the text is strict translation, with no variations from the manner of the author, which were not re- quired by fidelity to his meaning. The author generally renders into French the ex- amples which he cites from works in other languages ; the awkwardness of translating these translations has been, in most cases, avoided by making or adopting translations from the originals. In two instances a friend has favored the Editor with translations from the German.* The Editor has added an index, in order to assist the reader in referring to the very numerous and various subjects which are contained in the book. * These are the citations from Theremin and Herder, at the oon cluaion of Chap. vl. PART IL CONTENTS. PAUS Advkbtiskmknt of thk Editors. 17 INTRODUCTION. The word 19 May it be reduced to an art ? 22 Eloquence 22 Oratorical Discourse 26 Pulpit Discourse 30 Two errors in relation to Homiletics ; depreciating the art, and expecting too much from it 82 PART FIRST. INVENTION. Of invention in general 49 SECTION FIRST. SUBJECT OF PULPIT DISCOURSE, CHAPTER L UNmr OF TOK suwEor. Idea of unity and its importance M It« forms in Pulpit Discourse 56 Additional remarks. 66 CHAPTER II. OF TIIK SUBJECT. Interest in the objective sense 69 Interest in the subjective sense 69 X CONTENTS. PAOB Purely oratorical interest 69 Christian interest 71 Subjects to be excluded 72 Subjects to be treated. 76 § L Doctriual subjects 76 How to be understood 76 Too much analysis to be avoided 76 Pure science to be avoided. 77 Apologetical subjects 77 Controversy 78 Natural religion 78 § IL Subjects of Morality 80 Their importance 80 Descriptive and preceptive Morality 81 General and particular Morality 81 The same subject with a view to diflfereuce of impression. . 81 Occasional Sermons 85 § III. Historical subjects , 88 Importance of instruction by means of recitals 88 Matter of Historical Sermons 89 § IV. Subject drawn from the contemplation of Nature 90 § V. Psychological subjects 91 Importance of Psychology 92 Philosophy in general 93 Remarks on these last three classes of subjects 93 Advice to the young Preacher 96 CHAPTER IIL OF THE TEXT. 1. Of the Text in General 96 A Text not essential to the Sermon 96 Disadvantages of Texts 99 Advantages of. Texts 102 Means of avoiding the disadvantages of Texts 108 § Rules in choosing Texts 106 1. They are to be drawn from the Divine Word. 106 2. To be understood in the sense m which their authors used th'^m 110 CONTENTS. xi PAQB 8. To be clear 135 4. To be fruitful 137 6. To be suitable 139 %. To have unity 139 f. To be various and individual 145 Not to depart without necessity from the order of the Text. 146 Two Texts to the same Sermon 146 CHAPTER IV. Of Homily and Paraphrase 146 SECTION SECOND. Matter of Pulpit Discourse 153 CHAPTER I. Of Explication 156 1. Explication of facts 156 Narration and Description 157 2. Explication of ideas 158 What is an idea 168 Definition and Judgtnent 161 Definition direct and indirect 164 CHAPTER II. Of Proof 169 1. Proof properly ao called or reasons 171 Authority 171 Experience 171 Reasoning 171 Value of reasoning. 174 General rules for the use of it 174 AflBrmativo and negative argumentation 177 Simple and combined 179 Direct and indirect 186 Forms of tlie latter 188 2. Motives 203 Xll CONTENTS. FAQK Of inclination or affection 2U3 Motive from Goodness 206 Motive from Happiness 207 Self-love 213 Ridicule 213 Sense of the beautiful 214 Sympathetic affections 215 Of Emotion 215 8. Of Unction 223 4. Of Authority 227 Authority essential to Eloquence 228 Difference between Catholics and Protestants 230 Between our times and preceding ones 230 Between individuals 234 Conditions on which one may preach with authority 235 Reprehension 239 Its Rules 242 Resume of Paut 1 251 PAET SECOND. DISPOSITION. CHAPTER I. Of Geneeal Disposition ^ 261 § 1. Idea and importance of Disposition 261 Necessity of order 262 Its principle 268 § 2. Disposition under the logical point of view 274 Decomposition of the theme 275 Various possible divisions of the same subject 277 Rules to be observed in general disposition 281 Counsels in regard to the plan and parts of the Discourse . . . 284 § 8. Disposition under the Oratorical point of view 287 It supposes logical disposition 287 Continued and progressive movement 289 Forms of oratorical progress 292 CONTENTS. Xlll CHAPTER IL OF THE EXOaDIUM. PAOI Rules relating to its contents 299 Rules relatiug to its character 804 CHAPTER III. Declaration of the design aud announcement of the plan 308 Should the plan of the Discourse be announced 309 Different opinions 309 Conclusion 315 CHAPTER IV. of TRANSITIONS. Idea and advantages of Tv')v sitions 817 Their difficulty 318 Their qualities » 318 Sources from whence they are to be drawn 819 CHAPTER V. OF THE PEUORATION. Its nature 820 Its grounds 822 Its forms 828 Rules to be observed 827 CHAPTER VI. General considerations on the form of Pulpit Discourse, Ideal and Reality 880 Traditional form 881 What should be opposed to the invasion of form. 884 Individuality 836 Theremin 886 Herder 889 CHAPTER VIL Belt-Culture witu blj eukxce to Disposition 840 XIV CONTENTS. PAET THIRD. ELOCUTION. CHAPTER L OF ELOCUTION IN GENEaAL. PACK. Writing is still inventing and disposing 343 Importance of style 343 Objections 344 CHAPTER 11. Fundamental qualities of style 366 § 1. Perspicuity 368 § 2. Purity 877 Correctness ,.. 377 Propriety , 378 Precision 381 § 3. Order 387 § 4. Naturalness 392 § 5. Congruity 396 Simplicity 397 Popularity 399 Familiarity 402 Nobleness 407 Gravity 410 Scriptural tone 411 CHAPTER IIL SUPERIOR QDALITIES OR VIRTUES OF 8TYLK. g 1. Of strength and beauty of style in general 421 Difference between Poetry and Eloquence 423 Active character of the latter 424 Exclusion of superfluous ornaments 426 The whole not to Jto be sacrificed to details 428 Qualities of an eloquent style 431 CONTENTS. XV PAOC g 2. Of Color 433 1. Direct means of paintius: 434 Description 436 Epithets 436 2. Indirect means 439 Antithesis 440 Metaphor 441 Allegory 444 Comparison 444 g 8w Movement 44? Its relation to Eloquence 448 Its forms 449 Expository and AUocutive style 449 1. Figures which abide within the limits of the Expository style 462 Repetition 462 Gradation 468 Accumulation 463 Reticence 454 Correction 468 Pretermission 456 Irony 456 Hyperbole 457 Paradox 467 Oratorical hypothesis 457 2, Figures which transcend the limits of the expository style. 459 Interrogation 459 Exclamation 460 Dramatisme in its various forms 462 Qualities connected with color and movement 465 Variety 466 Elegance 467 CHAPTER IV. T«E Material part or Discwubse or Sound 470 ImiUitive Harmony 471 Euphony 471 Number 472 XVI CONTENTS. PAGE Periodic style. 474 Laconic style 478 APPENDIX, A Discourse deuvbred by M. Yiket, at his Installation as Pro- fessor OF PRAcrrioAL Theology in the Academy of Lausanne, November 1st, 1837 477 LiDEx 618 ADVERTISEMENT OF THE EDITORS. The remarks we prefixed to the Pastoral Theology are yet more particularly applicable to the course on Hbmilettcs, and we refer the reader to them. The original manuscripts, which in some parts of the course are numerous and various, have been com- pared with one another, and that which we have taken as the basis of our labor, has often been enriched by ideas borrowed from the others. On points, on which M. Vinet left only short and imperfect notes, we had recourse to the note-books of his hearers, and, as in the Pastoral Theology , we have indicated the passages borrowed from their note-books, and those in which the original text has been somewhat modified, either by completing imperfect sentences or by combining detached fragments, by enclosing them in brackets. [*] We have omitted this caution only in matters of detail, too unimportant to be noticed. The work we publish, especially in respect to form, would certainly have been more perfect, if the author himself had revised it; still the last form, which, after * T'?03C ava ou.itted in the translation. XVm ADVERTISEMENT. successive revisions, he gave to many extended por- tions of liis course, is doubtless very nearly that which he would finally have adopted, and may be considered as definitive. In every particular this volume, in all its parts, gives with scrupulous fidelity the thoughts of M. Vinet on one of the most important branches of his teaching ; nor can we doubt, that while it will be eagerly received by the portion of the public, for whom it is directly designed, it will be also read by others with lively interest and great advantage. HOMILE TIC S. INTKODUCTION. The office of the Evangelical Ministry consists of differ- ent elements, among which The Word has the predomi- nance. The Christian religion, the religion of liberty and persuasion, is a word. Jesus Christ, who is at once the Author and the Object of Christianity, is called The Word.* Even before his advent in the flesh, he spoke internally to the conscience of every man ; for the word is not only that series of articulate sounds which conveys ideas to the mind ; the word is the thought itself The thought is a word, as the word is a thought. But this Word, which spoke out of time and internally, has spoken in time and externally. Jesus Christ spoke by fects ; he spoke by his life, and by his death ; but he spoke also in the ordinary sense of the term. He preached. f We are called to repeat his words ; but he sends us, as he himself was sent ; that is to say, as he • John i. 1-4, 14. f "SummuB ecclesiastes Dei filius, qui est imago patris absolutis* rima, qui virtus et sapientia genitoria est asterna, per quern Patri visum est humanie gentis largiri quidquid bonorum mortalium genori dare decreverat, nullo olio cognoniine magnificentiussignifit-antiusvo denotatur in sacris literift, (piam qtuim dicUur vcrhu/n nii't twnno Dei."" EnASMUS EeclrKiaxleit, \\h j., tap ii. 20 INTRODUCTION. is united in thought to his Father, he would have us unite ourselves to him in thought ; that we should be one with him as he is one with his Father. He strikes upon our mind as on sounding brass, which does not resound without vi- brating ; it is his pleasure, that as we are the offspring of ^is thought, our brethren should become the offspring of ours. God has purposed that man should be the channel of ffuth to man. Natural paternity is the symbol of our spir- itual relationships ; w^e mutually engender one another.* Not only are words to be transmitted and repeated ; a life is to be communicated. The truths of which the Gospel consists must become living and personal in living persons. The Word did not speak once for all (unless we take the letter for the Word) ; the Word speaks without ceasing, and the letter of the Gospel is only the necessary means through which this Word speaks to all. This is the only just idea of the institution of the ministry. The minister is a minis- ter of the Word of God. Christianity, a religion of thought, should be spo1cen.\ We are authorized to call men ministers of the gospel or pastors who do not exercise the ministry of the word. In doing so, we do but follow the apostles and the primitive church ; but still we cannot understand them otherwise than as giving instruction, that is to say, the word, the pre- eminence among all the labors of the ministry. " Let the pastors who fulfil their functions well, be accounted worthy of a double honor, especially those " (there were then pas- tors whose office was not speaking) " who labor in preaching the word, and in instruction." 1 Timothy, v. 17, comp. with 1 Corinthians, xiv. 1-4. • See TEssai sur la manifestation des Convictions Eeligieuses, pp. Ill, 112. f See Pastoral Tlieology, pngc 24 of our translation, and the begin- ning of tlip Resume of Ihf first part of llomilclics. INTRODUCTION. 21 The W ord is the pastor's great instrument. It varies ac- cording to its diflferent uses ; it breaks the bread of life now into smaller, now into larger pieces ; if need be, it reduces it to to crumbs. The minister speaks either on the part of man to God, or on the part of God to man ; in doing the first he prays, in doing the second he preaches. It is of the second only that we are now to treat. He preaches to individuals — to the community dispersed, to the community assembled in one place. We are to speak of the latter kind of preaching. He must preach to the assembled community, in order to reach those who cannot be otherwise reached, in order to pre- pare in the temple the invisible church which no temple can contain, and which, in its pure state, exists in none ; in order to give to the word all the distinction and efficacy of which it is susceptible. A community may be addressed by writing, but the written word cannot hold the place of the other, or render it superfluous. This predominance of the word in Giristian worship, gives the latter a distinct character. It gives reality to the notion of the church. There is no Mahometan, no Brahminical church, and certainly there is not a church in the religion of Homer. With the Jews, instruction was separated from wor- ship, (we say the Jewish people, rather than the Jewish church ;) if there was a Jewish church, instruction, not worship, formed it, and that church had no centre. It is only among Christians that worship and instruction, which are coordinate one to the other, which are interpreted one by the other, form a whole. With the Catholics, preaching has little place ; on the con- trary, it is almost everything with us. Except at certain seasons of worship and on certain days of the year, the tcni* pie is an auditory. It seems to have no other purpose than to gather hearers around a man who speaks to them. Thus 22 INTRODUCTION. we say of the Catholic, he goes to mass^ of the Protestant, he goes to sermon. We thus unconsciously give perhaps too exclusive predominance to preaching in Protestant wor- ship. Among other inconveniences, this system has that of attributing too much to the individual. This is not inconsistent with what we said of the transmis- sion of truth from one individual to another. Nevertheless, is it not possible that the habit of going to the temple only to hear discourses, and making little of all the rest, has the effect of displaying only a person and an occasion, a preacher and preaching 1 And is it not important that the efficacy of worship should be more independent of the person of the preacher.* Be this as it may, in both the forms of worship which have suggested these observations, the word is of high import- ance. In the one as in the other, a minister is essentially a man who speaks the word of God. Now, may the word of preaching, which is a word of reconciliation or of sanctifica- tion, "according to the oracles of God," (1 Peter, iv. 11,) be reduced to an art ? Eloquence, certainly, is always the same ; it is not one thing in the pulpit and another in the senate or at the bar. There arc not two rhetorics any more than two logics. Still, the na- ture of ecclesiastical discourse involves differences, adds rules, which constitute a particular art under the name of Homiletics. We will consider first what is common to Rhetoric and Homiletics, then what is special to the latter. Rhetoric is the genus, Homiletics the species. The subject matter of Rhetoric corresponds to the object of public eloquence. What is eloquence in general 1 La Bruyere tells us : " It is a gift of the soul which makes us masters of the mind and heart of others, which enables us to in- spire them as we will, or persuade them to whatever we pleasc."f * See Pastoral Theology, pp. 25, 28, of our translation. f La Bbuyebe Les Caracteres, chap. i. Den ouvrarjes de Vcsprit. I would say, it is the gift of acquiring the masteryT^ jraw J^' guage, for a gesture, a look, may be eloquent. It relates, too, to continued discourse, and not to one word only. La Bruy- ere points out to us the source and effect of eloquence rather than its nature ; there is still, however, something of im- portance in his definition. Eloquence is a gift, and a gift of the soul. It is the gift of thinking and feeling with others as they think and feel, and of suiting to their thought the words and the movement of our discourse, of speaking the thoughts of others. Eloquence rests on sympathy. One can never be elo- quent except as he can speak or write under an influence from those to whom he addresses himself; they must inspire him, and unless this condition is met, he may be profound and interesting, but he cannot be eloquent. In order to be elo- quent, he must feel the necessity of communicating his life to others, and of comprehending intimately what chords must be made to vibrate within them. Pascal, penetrating farther into the secret of eloquence than La Bruycre, says: "Eloquence consists in a corre- spondence which we endeavor to establish between the mind and heart of those to whom we speak, on the one hand, and the thought and expressions which we employ on the other. And this supposes that we have Ciirefully studied the human heart, to know all its recesses, and then how we may be able to adapt to them justly-arranged discourse. We must put ourselves in the place of those who are to hear us, and try on our own heart the train of thought which we give to our discourne, to ascertain if one be suited to the other, and whether we may confidently expect that the hearer will bo obliged to yield to us."* What with La Bruyerc was a gift, with Pascal was a meth- od. But it is at once a gifl and a method. And the same • Pascai, i»#n«^M,Partieii.,Art. xriL, § 1^6. 24 INTRODUCTION. idea meets us under each point of view, namely, the vital and inward penetration of the hearer's soul by that of the or ator. We find yet another element — that of persuasion — the determinate direction of the soul and the will. Elo- quence in the senee of La Bniyere and Pascal is an exercise of real life, an affbrt against a resistance, a compulsion* a drama we may say, in which only one person appears, but in which there are two, and which has its plot, its incidents, and its catastrophe. The catastrophe may be, in some cases, a determination, a voluntary act of him to whom we speak : in others, a feeling which is also an act, and in a religious and philosophical point of view, is an act par excellence. Thus, without denying the epithet eloquent to language suited to convey light and conviction to the mind, we apply it more particularly to that whose purpose and effect is to determine the will in a certain way, or to a certain act, immediate or eventual. But is there only the subjective, is there nothing objective in the notion of eloquence 1 According to Pasctil and La Bruyere, it is a power which lends itself indifferently to evil and to good, to error and to truth. If it be so, must we not utterly repel both eloquence and rhetoric which is its theory or method ? I adopt the principle and deny the consequence. It is not to be doubted that there is in eloquence a power of persuasion to evil as well as to good, and that the princi- ple of this power in both cases, is the gift of finding and giving vibration to certain chords in the heart. We may, if we will, refuse to apply the word eloquence to both re- sults, but what do we gain 1 A word. It were better, I think, while we acknowledge that bad men may be eloquent, and that one may be eloquent in advocating what is evil, to add on the other side — * Compelle trUrarc. INTRODUCTION. 26 1. That however man may be inclined to evil, evil has no witness or representative in his conscience; that truth, on the contrary, has its witness in the depths of his soul ; that he acknowledges her when she shows herself, and that " if the flesh be weak the spirit is willing."* It hence results that eloquence is more strictly allied to truth than to error, to good than to evil. Truth is in itself eloquent ; we do not make it eloquent, we only disclose it ; truth, in whatever sense we take the word, is the condition and substance itself of eloquence. In order to persuade to evil, we must give it the appearance of good. 2. What is not perhaps the definition of eloquence, is its rule ; or if you will, the rule of eloquence shall be our de- finition of it. Eloquence, we say, is a deliverer, who comes to the aid of good principle against bad, of truth against error. Yet more we say, that although the object or the life which eloquence has in view is always drawn immediately from affection, and although the orator's object consequently, is to create or develop affection, he cannot but make it conform- able to eternal and divine ideas, and that in this sense only, eloquence is a power for liberty and not a power for tyranny. 3. The just inference from the feet we have affirmed is, that the more eloquence is used in the service of error, the more should it be used in the service of truth, and that truth should be defended with the weapons of truth. Its best ad- vocates too oflen dissemble ; and that because faith in truth, which alone gives us courage, is rare. It is treachery to a holy cause, to employ in its defence means which are not suitable to it. Indeed, to be eloquent is to be true ; to be eloquent is not to add anything to truth, it is to remove one after another the veils that cover it ; and this process is not nq^ative, for truth lies in facts. In this sense, Pascal is an orator par excellence^ because he is as nakedly true as pos- * Gospel according to St Matthew, xzvL, 4L 2 26 INTRODUCTION. sible. But truth lies not in facts alone ; it lies also in the sense of truth. To unite one's self to truth, to be sympa- thetic with one's subject, is to be true a second time. Truth spoken with love, will it be less truth 1 No, doubtless, but what is truth within us, when separated from us is no longer truth. These requisites to eloquence in general are complicated with those which are peculiar to public discourse. And all taken together, constitute the art of oratory. An oratorical discourse is a discourse delivered to an as- sembly with the view of inculcating on it certain ideas, im- pressing it with certain sentiments, or inducing certain re- solves, or of doing these three things at once. The last, however, is the final purpose ; that in relation to which the other two are means, instruments. The orator should ad- dress the heart as well as the understanding, since his desire is to reach the will, and our will is under the control of our affections.* Oratorical discourse thus appears as a contest, a combat ; this idea is essential to it. At one time, the orator combats an error by a truth ; at another, he opposes one sentiment to another sentiment. In its just use, oratory is a combat waged against errors of the mind and heart, with the weapon of speech. The orator seeks to make himself master of our will. His attempt is a bold aggression ; he lays siege to the soul as though it were a fort ; a fort, however, which he can never take unless he keeps himself informed of the in- terior of the place ; for eloquence is but an appeal to sym pathy. Its secret consists in disengaging and arresting prop erties in others which correspond to what is in us, and in every one ; its object is to lay hold of a hand which, un known to ourselves, we are ever extending to it. It arms it * On the province of emotion in eloquence, see Part i., Sectioi. ii Chapter ii., § 2. INTKODUCTION. 27 self against us from ourselves ; it fortifies itself by our ad- missions ; it supplies itself from our gifts ; with our confess- ions it overwhelms us. In other words, the orator invokes intellectual and moral principles, which we hold in common with him, and does but enforce conclusions from these prem- ises. He proves to us that we agree with him, and causes us to feel and like this agreement. In a word, as has been said, in a bold form of speech, we are only convinced of what we believed before.* We must distinguish oratorical discourse from didactio discourse, which concludes with an idea, and from poetry which has no conclusion, and of which the purpose is not out of itself, but in itself. Oratorical discourse is ultimately an appeal to the will. All that we have just said is essentially embraced in Ho- miletics, the object of which is to ftirnish the preacher with niles and instructions drawn from the purpose of all elo- quence, and from the special purpose of Christian discourse, including the circumstances in which it is pronounced. What is that religious oratorical discourse which is com- monly called the sermon? We have to define what, apart from our idea, has no real existence, what is not, independently of the idea we form of it, since it is our idea itself which makes it what it is. As the object has not been given, the definition becomes a rule or a declaration of principles. What has been given, is, the purpose, the necessity, the general and unchangeable object of preaching and of wor- ship. Our definition, of course, is to be neither wider nor more contracted than this object, and must allow the preach er, within the limits of Christian truth, all the space which • Vinet, ChresiomcUhie Fran^aise, tome iii., Reflexion sur I'elo- quence, a la suite 8ervation advances us toward our object) that in the view of artists, the principal end and triumph of art is 70 IN'TEREST OF THE SUBJECT. not interest. They endeavor to affect parts of our be ing in which interest, in the ordinary sense of the term, has little place ; they aspire to a region above those in which our ordinary affections move. The interest here is indeed greater, but it is not commonly called by this name. ' The artist herein, is guided, if not by a holy purpose, at least by a superior instinct, and it is in this truly that the dignity of art resides. But while he addresses himself to the contemplative faculty, the preacher addresses a faculty yet loftier, that which Saint Paul calls spirit, by which we rise to invisible and celestial things, that better self, of which Saint Paul also speaks, which even in sin, perceives itself dis- tinct, separates itself from the other self and disavows it. It is then an ideal hearer that the preacher would interest ; but he must first evoke, first create him, so to speak. The poet has not this disadvantage ; he finds man as he needs him, ready-made ; at least, he has not the trouble which the preacher has in awakening him. Man, by contemplation, voluntarily raises himself to ideas ; but man does not raise himself naturally to spiritual things, or to God. In his es- tate of sin, he thinks he cannot raise himself to God without forsaking himself ; in other terms, God is not his happiness ; his happiness is out of God. It is not merely an illusion of his corrupt nature, it is rather a revelation of his better nature, which, while it presents God to him as a dread- ful judge, does not permit him to combine two ideas origin- ally inseparable, God and happiness. Christianity has re- moved this difficulty ; Christianity, alone, among all relig- ion, does not separate us from ourselves ; it shows us a reconciled God, and permits us or rather obliges us to combine the two ideas which have been violently separated. In exhibiting this truth, the preacher becomes conscious of the presence of that ideal auditor, which he docs not find al- INTEREST OF THE SUBJECT. 71 ready prepared for him in each of us ; then after he has ob- tained him, he goes on to speak to him ; he speaks to this man of that which this man henceforth loves. This is his task, this his object. This is the interest of preaching — to invite to God, (a matter of interest to the natural man,) to preach holiness to the ideal or spiritual man, henceforth ex- istent. According to this standard, or under this twofold form, we are to regard a sermon as interesting. Such is the general principle as to interest in preaching. Now, is it possible to give rules more particular and more precise than the principle 1 We must indeed always bear in mind the meaning and scope of the principle. Are those subjects, which announce a dogma or a duty of Christianity, the only ones which are proper in the pulpit 1 If so, must we not exclude from the pulpit such a subject as this — which was treated by Reinhard : Distinguished men are an enigma to the multitude ?* According to this position, since the Bible surely should be no less christian than our sermon, what am I to do with this passage of Proverbs (treated by Irving) : " Iron sharpeneth iron ; so a man sharpeneth the countenance of his friend ?" — (Proverbs, xxvii. 17.) To resolve these and similar questions, we must possess ourselves of another principle. Every truth is a part of truth. Cliristianity embraces all ; it shows the sovereignty of its principle, not by destroying anything whatever, but by as- similating all things to itself. To the Christian, everything becomes christian ; nothing is absolutely foreign to the prov- ince of the Gospel ; it saves the whole of man, it saves the whole of life. "Whence it is, that when once Christianity controls the life, a great liberty is enjoyed, and to this liberty a slight previous servitude is the apprenticeship. Nothing • " Wie raethslehaft auagezeichnete Menachen der grosten Meng« Bind"* See RzurBARO, Sermonn for 1809, tome ii., p. 228, on Acta, jcxrUi.. 1-10. 72 INTEREST OF THE SUBJECT. except sin is profane ; life is not divided ; there is no point at which Christianity stops abruptly ; as well forbid the at- mosphere of two countries to intermix above the mountains which form a boundary between them. On the contrary, the truth frees us from conventional distinctions or separations, as well as from all others ; our liberty is proportioned to our submission ; our latitude to our precision. What has disparaged certain subjects is nothing in their own nature, it is, that they have not been treated in a christian manner : By Christians, they would have been made christian. Let them be treated in a different spirit, but let them be treated. Whatever of a voluntary and moral nature belongs to hu- man life, the Bible, it must be admitted, accepts and express- es. I do not say that every verse in the Bible which has this character, is a proper text for a sermon,* but what it embraces may have place in a sermon, as it may in life, in religion. This is not saying that because everything is regarded by a Christian in a christian manner,! everything may become a subject for a sermon. The pulpit has not been erected to treat all things in a christian manner ; it has a special pur- pose, which is to introduce the christian idea into life. It draws from the mine the precious metal, out of which each one may make vessels and instruments for his own private use. In its principles, and in its particular applications, it is properly Christianity which it teaches : Christianity is upper- most; CTiristianity is, its object; all else is but example, illus- tration, etc. Under the negative form, then, the only one which can Ibe given to this precept, I would say : whatever does not tend to edification, (to form Christ within us) — whatever an ordi- iiiiry hearer cannot of himself convert into the bread of life, * Tluis, Ecclcsinstes, v. 9. The profit of tho earth is for all, the king himself is.s.n-N d cf iiiu fiehl. See, also, Proverbs, xxvii. 22-27. I Omnia ]>' , i. l.'i,) <-"o:iii>. Lul:o, xi. 'll. INTEREST OF THE SUBJECT. _ _ _ NIK. or at least, whatever in the preacher's own apprehension has" not this character, is not to be made the subject of preaching. We are to exclude, of course, every theme which has world- ly interest directly for its object. We are to present religion as favoring this, only so flir as may be necessary to evince the universal goodness of God, and the truth of religion it- self.* Never should the Christian pulpit be sold to the in- terests of this passing life. There was a time when the pul- pit had to do with subjects of worldly interest almost ex- clusively. When the church, undermined by infidelity, un- dermined especially by the corruption of her ministers, had to ask compassion for what remained to her of existence, she Mve herself, as if she had been a mercenary, to the circula- tion of whatever ideas she was furnished with, in order to gain a miserable subsistence. Dr. Ammon tells us : " Schlez, in his sermons on Rural Economy, (Nuremberg, 1788,) has undertaken to speak of fallow-grounds ; before his time, homi- letical instruction was given on silk-worms. Another preach- ' r pourtrayed, in a touching manner, the duties of Chris- lans at the appearance of a murrain ; this preacher was highly praised, even for the choice of his subject. The dis- t;in(Je thence was not far, to substitutes for sugar and coffee, 1 times when these commodities are scarce, to the Christian mode of cultivating red beets, and the truly pious method of making tobacco. Did not Luther announce that the time was not distant when there would be preaching on blue ducks? That time will come soon.f" So wrote Dr. Ammon, in 1812. Shall we exclude also, objects which respect social good ? No : still, we will say that whatever aims to advance society • Perversion of thia passage : " Godliness is profitable unto all things." (I Tinioth}', iv. 8.) f Ammon'h Anleitung zur KanzclOcrcdnaukeit, tome ii., at the be- in niiig. 4 74 INTEREST OF THE SUBJECT. without doing this through the individual, (through the indi* vidual's christian advancement,) is external to the object of preaching. Whatever has science for its direct object, and religion only as incidental to this, forms no part of the subject matter of pulpit discourse. I add again, assuming the observance of all these rules, that the interest of pulpit discourse is not only of a religious, but of a Christian character. To the true minister, the true Christian, there is but one religion. No subject is to be treated, which does not re-produce without effort, the charac- teristic traits of the gospel, its peculiar physiognomy, every- thing which prevents not only the confounding, but even the comparing of it with any other system. It must have this distinctiveness. I do not say in form only, or in form al- ways, but so palpably in spirit, that a man who hears it for the first time, will be struck with something new and abso- lut<^ly peculiar, and have a pungent sensation of something divine penetrating into some part of his soul. What should we say of a political discourse, and especially of a scries of political discourses, which would not give a stranger who has just arrived, some impression of the general form of gov- ernment under which the orator and his hearers live 1 Having explained all these points, and assured to preach- ing all the liberty and space which its principle allows it, which its mission presents to it, we return to the formula, the adoption of which we have been holding in suspense : Christian doctrine and Christian morality form the proper and peculiar matter of pulpit discourse. But we give pre- cision to this formula by subjoining that of Sehott : " Doc- trine, so far as it has a practical bearing ; and morality, in its immediate and natural relation to doctrine."* * ScHOTT, Die TJieorie der Deredsamkeit, mil hesondcrer Anweiuluni auf di« geutliche Bcredsamkcit, tome ii, at the begiuuiug. DOCTRDSTAL SUBJECTS. 75 Decomposing with him this general idea, we find as proper to the pulpit the five classes of subjects which he indicates : 1. Doctrinal subjects properly so called. 2. Moral subjects properly so called. 3. Historical subjects. 4. Subjects drawn from the contemplation and study of nature. 5. Psychological subjects. § 1. Doctrinal Subjects. Subjects of this class are such as are suited to give the Christian life a solid foundation, in all times and places. Of course, they are never to be exhibited in the purely scientific method. It is not everything in doctrine that forms this kind of sub- ject matter ; it is the most substantial part, the heart of each truth. Not that the rest is indifferent, or unworthy of atten- tion ; but it has its use elsewhere, and what is not proper for the pulpit, may be employed in fortifying the outworks of that truth which is very suitable to the pulpit. Excellent teachers have sermons which may be called theological. Perhaps they were sometimes wrong in treating of such subjects ; perhaps there is more wrong on our part that we do not treat of them. Theology, as a discussion of the text, or a comparison of systems, is not §uited to the pul- j>it ; but as a thorough consideration of saving truth, it has its place in preaching. Some theological sermons may bo ( ompared to the celebrated tragedies of Ck)meille : they per- tain not to a genus, if you will, but are an exception, which requires execution to justify it. But still the exception is admitted. The contemplation of sublime things is not with- out its effect on the heart and the will. It is useful, as we have said, to elevate all the human ]iow( r : t'; ■ -omI p;iri(ics lt<»clf in llio^sc lofly regions. 76 DOCTRINAL SUBJECTS. \ Moreover, it is not easy to say what is theology and what is not. We must not refer to the title to decide. Tillotson has a theological sermon on sin ; that of Chalmers on the same subject is not theological. Saurin, in treating of the beatific vision of God, (1 John, iii. 2,) need not have been theological, and he is not so everywhere ; but he is too often so. He demonstrates that this vision produces a communi- cation of ideas, of love, of virtue, of happiness.* If we should transform theology into religion, with strong- er reason should we not transform religion into theology, as Saurin has done in the sermon we have cited ; and as we al- ways do when we analyze and dissect too much. Every dis section of a moral fact is supposititious and hypothetical. We separate that which is not separated, which cannot be, M^hich, if separated, would lose its nature ; there is therefore in analysis, performed in the best manner, something false, were it only in giving successiveness to simultaneous facts. Against this, perhaps God would guard us, by giving to all truths, or leaving on them the synthetic and complex form. To express them, undoubtedly, is already to analyze them, as little analytical as the expression may be ; but we may say, the Spirit who dictated the Scriptures has avoided the rigour of scientific formulas, and preserved to the ideas the most synthetic character of which they were susceptible, see- ing that it was his design to announce them. With this, we have not been content, and have analyzed what was not, tak- ing as strict classifications what were but apparent ones. The abuse has advanced even to puerility. With the same seriousness with which we should distinguish with Saint Paul,' the spirit, the soul and the body, a preacher of a certain class distinguishes between honor, glory and immortality ; what is in the heavens, on the earth and * See Saurin, tome iii,, page 103, nouvclle edition, sur les idces de Dieu, et i>age 114, sur les senlimciUs de Dieu. APOLOGETICAL SUBJECTS. 77 under the earth ; the sheep and the lambs which Saint Peter was to feed ; not only does he give each word a mean- ing, to which I consent, but he erects into scientific classifica- tions, oratorical repetitions, the accumulation of emphasis, figures of speech, Hebrew parallelisms, &c. Exegesis has rendered so much service that we should not be unwilling to forgive it much, but truly in this matter it has much to be forgiven. Let us beware of this cruel anatomy practised on the living, and always murderous. In treating the passage, He- brew iv., 12, "The word of God pierces even to the soul and spirit, the joints and the marrow ;" let us not undertake to distmguish nicely the elements of a passage, the con- fusion of which forms its beauty. What would be the aston- ishment of Saint Paul if he should see a discourse founded, or a system built on distinctions of which he never thought ! Purely intellectual sermons, such as those of Dwight on the Sabbath, of Clark on the Existence of God, do not appear to me to be sermons ; not that I would deny that there are times and places, in which such discourses may be preached. Apologetical subjects may be introduced into the pulpit In one sense all preaching is apologetical ; but taking the word in the ordinary sense, the thing which it expresses is not to have place in preaching except with much discretion. The nature of the auditory, the small extent of the discourse, scarcely comports with it. In seeking to edify, let us fear giving scandal. Let us not forget that in Christianity, to show is to demonstrate.* Virtutem videant.\ There is a general apologetique^ which in every country, may supply subjects for the pulpit. Saurin, (jtufficiency of revtation,) Bourdaloue, {the wisdom and mildness of the Christian law,) Tillotson, {the tranquillity which religion • "Montrer c'cst demontrer." f PKBfiEUS, Satire iii. v. 88. 78 CONTROVERSIAL SUBJECTS. gives^ mid the utility of religion in relation to societies) have not shunned them. The sermons on Boyle's Foundation, those of Chalmers' on Astronomy, are not to be condemned, but they appear to require a special auditory. It is to be wished there were auditories to which sermons of this kind might be prop- erly addressed. Perhaps there is too much timidity in intro- ducing such subjects. After apologetical subjects it is proper to mention contro- versial ones. The proper controversy of the pulpit is con- troversy with sin, which is the great heresy. That of sym- bol with symbol, of Church with Church, is, in general, un- seemly. It may be said that sin is at the bottom of every heresy, or easily attaches itself to it ; that in religion no error is inactive. TTiis is true ; but then either this heresy does not present itself to the notice of your church, and then why speak of it 1 or, it is under its observation, and then, in general, it is better to overcome evil with good, to absorb error in truth. Here again we say, Virtutem videant. We may not, however, always avoid controversy. We must observe the errors which appear in the places where we preach ; those at least which have footing therein ; but we must not do them the service of publishing them, and propagate while we oppose them. The Apostles who protested against vain disputes, engaged in controversy. But they did this after the manner of Saint Paul, who hastened to the end, passed swiftly on to edification, never permitting any question to remain in a purely specula- tive state.* May the truths of natural religion have place in a sermon 1 ♦Examples: Romans, xi. 32, 36 ; Galatians, iv. 19, 20 ; Romans, v. (See what precedes;) Hebrews, x. 19-25. We may read the ser- mon on Transubstantialion in the Theological sermons of Tillotson, vol. iii., p. 317, 371 ; and in vol. ii., that on 77tt' Uncertainty of Salva- tion in tfie liomish Church. NATURAL RELIGION. 79 The first difEiulty presents itself in the announcement of the question. What are we to understand by the truths of natural religion ? Where is the limit 1 These truths have received a new aspect from Christianity, a new form apart from which the Christian preacher is not at liberty to regard them. As he cannot abstract Christianity from them, he can place himself at the stand-point of purely natural relig- ion only by a fiction which is neither proper nor profitable. There are natural truths in Christianity, but they are trans- formed, completed. And what advantage is there of de- priving them of the complement which they received from Christianity? By the same means by which we preach Christianity we also preach natural religion, and there is no necessity for sermons distinctively on the latter. In the pul- pit, indeed, it is much better to consider the truths which religion embraces as internal moral facts, than as objective verities. It is doubtless always well to show that we carry within us truths which Christianity has come to confirm — a germ which it has made fruitful. There are arguments of more or less strength in favor of certain verities on which religion rests and which it implies, and in favor also of the duties of morality. These arguments the Bible itself uses, especially in enforcing morality. As to the doctrines of natural relig- ion, we only give a sketch of the demonstration which Chris- tianity completes. I would not make these arguments seem more strong, nor yet more feeble than they are. Let us not forget, moreover, that the preachers who by complaisance or by an ill-considered method have sought to conduct their hearers to revealed religion through natural, have had little success. Revealed religion leads better to the natural than the latter to the former. This is not a paradoxical assertion. In truth, natural religion, as it is called, assumes the reality, and deserves the name of religion only after it has received 80 SUBJECTS OF MOxiALITY. the seal of revelation. For natural religion, in Ae strict sense, there is none. Revelation gives a certainty, a new perception to truths, which though presupposed, have as yet no vitality, no influence on the conscience. Evangelical preachers, generally, make no trial of this false method ; it is rationalism which prefers treating these subjects. If its object were the display of eloquence, it would be greatly mistaken ; even, oratorically, the truths of natural religion left to themselves, are nothing ; and the oratorical advantage of the Christian over the rationalistic preacher, is beyond estimation. § 2. Subjects of Morality. Moral subjects, and the word moral itself, are at this day very mijustly disparaged. Though this word is Hot to be found in the gospel, we must not conclude, on this account, that the use of it is improper. The Bible uses the language not of science, but of life, and constantly inculcates morality, without supposing it necessary or useful to tell us what mor- ality is. It uses the word virtue scarcely more, and yet we constantly speak of the Christian virtues, without the least impropriety. What has discredited moral subjects, is the manner in which they are often treated ; by separating mor- ality from the doctrine from which it derives its authority and its efficacy, rendering it distasteful and insipid. We may then, without impropriety, restore the word. Morality is the doctrine of manners, or of practical life, consider- ed in its relations to law and grace. We have little hesita- tion in obtaining from it subjects for the pulpit, when we at^ tend to the following considerations : 1. Morality abounds in the distivf' TUMi-Jit x il,-.f vliulj supplies sub- jects for preaching. Oeneral duties are those from which all otht rs flow, those 4* 82 SUBJECTS OF MORALITY. which are the first effluence of doctrinal truths towards practice, duties intermediate between doctrine and the de- tails of life, the duties of piety and Christian methodology These duties may be considered as essential subject matter for preaching. It is astonishing to see the affluence of gen- eral morality, which Christianity offers us. The preacher, of course, is to be much occupied with it ; here, as in all things, he is to enforce principles. The task here has become easier from the fact, that the field of general morality has been much more cultivated, and is consequently more accessible. But this consideration itself should show us the necessity of not confining ourselves to general facts. The preacher must illustrate the power of Christianity, which opens a way to itself even into the details and to the extreme parts of life. "We must see it thus in operation, in order to possess a thor- ough sense of its excellence. Error or half-error is not in- finite ; truth alone penetrates to the very bottom of things. It is moreover very necessary to combat or correct received ideas on certain points of morality. The gravest errors are accredited even in the bosom of the most cultivated classes of society. And in descending lower, yet worse ones will be found. The Christian preacher should, in this respect, ex- tend aid to the people, give them, as far as possible, elevated ideas of morality, and direct his endeavors most particularly to the points where danger lies. Still, though it is interesting to show that the minutest details of life are under the protection of Christianity, which has a hand as delicate as it is powerful ; though it is also ne- cessary to givejuster ideas on parts of morality which have been too much obscured ; it is not less true that we must avoid subjects which are too particular. If you separate a very small drop from a colored or sapid liquid, it will have in its isolation neither color nor taste. At the last ex- tremity of a branch, it is difficult to retain a view of the SUBJECTS OF MORALITY. 83 stem. Represent to yourself, for example, sermons on neat ness, politeness, etc. Some topics of this sort, doubtless, may be approached, but it must be done incidentally ; they should never furnit>h the subject of a sermon. Particular morality is not to be excluded, but such details of it may have their place in more general matters, or in historical subjects. There are some subjects closely related to those treated by the gospel, which it has not even mentioned, as suicide, slavery, etc. These last, so far from deserving to be excluded, are sometimes among the most interesting and most evangelical. The silence of the gospel on these points has been complained of, but we ought rather to be pleased that it has not said everything. Besides circumstantial reasons, we must con- sider in general that the gospel would put us under the ne- cessity of finishing, of completing things for ourselves. The church is the continued revealer of truth ; it can add no- thing to principle, but as developing, applying, inferring principle, it has always to be active, always advancing. If the gospel had said everj'thing there would be no need of preaching. Ought morality as applicable to the different classes of the auditory, to parents, to children, to magistrates, to be preached 1 We think so ; men are seldom as much touched with general as with particular truths. We must take every one on his own ground, apply the truth to individuals. Saurin has a sermon on the Life of Courtiers* Let us not fear that that which is specially spoken with reference to cer- tain hearers, will touch them only. What does not concern us directly may furnish us useful instruction, and indirect lessons sometimes move us more than those which are ad- dressed to us immediately. It is moreover well for us to be instructed in the duties of a position we are never to occupy j • Saubi^, tome iii., nouvelle edition. 84 SERMONS OF REPREHENSION. we thus acquire a more complete knowledge of Christian morality as a whole. Particular sins, can be the sins only of certain persons. But, as the virtues are sisters, even so are the vices brothers. There is a consolidation of all the parts of evil, as there is of those of good. We must show our hearer that if he is exempt from certain vices which offend him, he is so often from the effect of circumstances. There is then a philosophy of evil, the knowledge of which is inseparable from that of Christianity. And as it is not enough to speak of duties without connecting them with one duty, neither is it enough to speak of sins without showing their organism. The be- liever should know not only life but all life. And the Bible here is not sparing. It is a natural, perfect picture of element- ary human life : so should be preaching. Cases of conscience, like the morality of certain positions and the sins of certain classes, are to be approached with caution, under the sanction of general and manifest utility ; but they are not to be absolutely excluded. We must treat them neither in special discourses, nor even in one discourse, separately ; but show them as absorbed in a great principle, which, when it penetrates the soul, explains the difficulties of practical life. If our unity with our Head were perfect, we should be strangers to cases of conscience. As the fact is, every one meets with them ; some of which are very diffi- cult, very perplexing, even with all the aid of prayer. But in general, the pulpit is not the place for casuistry, the multi plied subtilitics of which have subjected the gospel to reproach. One who is tormented with scruples of this sort, should have recourse to the pastor rather than the preacher, whose task is not so much the resolution of questions of this l