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THE 
 
 PREACHER AND PASTOR : 
 
 BY 
 
 FENELON, HERBERT, BAXTER, CAMPBELL. 
 
 EDITED AND ACCOAIPANIED WITH AN 
 
 INTRODUCTORY ESSAY, 
 
 BY 
 
 EDWARDS A. PARK, 
 
 Pj BARTLET PROFESSOR IN ANDOVER THEOLOGICAL SEMINARY. 
 
 SECOND THOUSAND. 
 
 NEW YORK: 
 
 PUBLISHED BY M. W. DODD, 
 
 BRICK CHURCH CHAPEL, OPPOSITE THE PARK. 
 
 1849. 
 

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 PREFACE. 
 
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 Some of the reasons for republishing the following treatises 
 ^ of Fenelon, Herbert, Baxter and Campbell are the following : 
 
 First, all these treatises have an established character, and no 
 minister’s library should be destitute of the standard works in 
 any department of his professional studies. “ The Reformed 
 Pastor,” says Dr. Doddridge, “ is a most extraordinary perform- 
 ance, and should be read by every young minister, before he 
 takes a people under his stated care ; and, I think, the practical 
 part of it reviewed every three or four years ; for nothing would 
 have a greater tendency to awaken the spirit of a minister to 
 that zeal in his work, for want of which many good men are 
 but shadows of what (by the blessing of God) they might be, if 
 the maxims and measures laid down in that incomparable trea- 
 tise were strenuously pursued.” Dr. Bates characterizes the 
 Reformed Pastor as “ an accomplished model of an evangelical 
 minister ;” and Baxter himself speaks of it as “ one of the great- 
 est and best works that I ever put my hand to in my whole life.” 
 Similar testimony has been given by venerated men to what 
 Doddridge calls, “Fenelon’s incomparable Dialogues on Elo- 
 quence.” Dr. Edward Williams says in his Christian Preacher, 
 that they ‘‘ are deservedly mentioned by many writers of emi- 
 nence, with a sort of respect bordering on veneration ; and no 
 wonder, for such a union of the sublime and simple, of learn- 
 ing and familiarity, of judicious criticism and happy illustration ; 
 such unaffected humility and warm benevolence, delicate taste 
 and solid sense ; and above all, such reverence for sacred things, 
 blended with a subject so often employed by human vanity and 
 pride, are superior excellences very rarely found.” It may also 
 
 611731 
 
PREFACE. 
 
 ir 
 
 be said of Campbell’s Lectures on Pulpit Eloquence, that al- 
 though imperfect, they have yet become a kind of professional 
 classic for the preacher. They have already passed through 
 many editions on both sides of the Atlantic, and derive a com- 
 manding reputation from the philosophical genius of their au- 
 thor, and from his know^n intimacy vrith the rhetorical writings 
 of ancient and modern days. The labor which he expended on 
 his Philosophy of Rhetoric, qualified him to write his Lectures 
 on the Pulpit, and that work imparts to these lectures somewhat 
 of its own authority. They contain the compressed results of a 
 protracted study, in which he was an acknowledged master. 
 
 Secondly, the bare fact that these treatises have a standard 
 authority in the church, imparts to them a factitious worth 
 which cannot be attained by compositions of modern date. It 
 is impossible that any living divine will give such counsels with 
 regard to clerical duty, as will secure the veneration already 
 paid to the maxims which our ancestors have sanctioned. Even 
 if the contemporary author be as good a man as Richard Bax- 
 ter, and if he express himself with as much pith and wisdom, 
 still he cannot expect the same immediate deference, which is 
 yielded, as by prescriptive right, to the Puritan of Kiddermin- 
 ster. The dead, when revered at all, have often one advantage 
 over the living ; their foibles are hidden behind the veil of 
 years, it may be of centuries ; their virtues are remembered, 
 perhaps magnified, — and that which is unknown in reference to 
 them is interpreted in their favor. There is a species of cano- 
 nization, which we are instinctively inclined to practise, and 
 which often gives to the departed a more unbroken influence 
 than even they could have had while living. 
 
 Thirdly, the treatises here republished of our older writers are 
 eminently suggestive in their character. A book which leads 
 those who peruse it to think for themselves, is more valuable 
 than one which is composed with greater punctiliousness, but 
 without that peculiar kind of inspiration which infuses itself 
 into the mind of the reader. George Herbert does not mention 
 
PREFACE, 
 
 V 
 
 some good rules for the pastoral care ; but he suggests far more 
 than he expressly enjoins. He prescribes much that is now 
 obsolete, but those maxims which are inappropriate to our time 
 are still useful as illustrations of times gone by ; as intimating 
 certain great principles of ministerial duty, which remain in all 
 ages the same, while the methods in which the duty is dis- 
 charged may be varied with successive generations. It would 
 increase the ease of our living, if we could find the rules of our 
 profession, all written out just as they are to be applied ; but it 
 is far more impressive to learn the main principles of our call- 
 ing from a comparison of the systems which are become some- 
 what antiquated with those which are at present in vogue. 
 While it is important to read such works as those of Porter and 
 Gresley, it is by no means prudent to neglect such as those of 
 Campbell and Fenelon. 
 
 Fourthly, the style in which some of these treatises are writ- 
 ten is a sufficient reason for presenting and earnestly commend- 
 ing them to our clergy. The language of George Herbert will 
 never cease to be itself instructive. He published his Country 
 Parson about forty years after the first three books of Spenser’s 
 Faery Queen were written, but this poem cannot well be under- 
 stood without a glossary, while it may almost be said of Her- 
 bert, as Mackintosh says of Hobbes, that “ two centuries have 
 not superannuated more than a dozen of his words.” It is in- 
 teresting to the scholar to compare the style of the Country Par- 
 son, with that of Cotton Mather’s “ Directions for a Candidate of 
 the Ministry a work published nearly a century after that of 
 Herbert, and yet more antiquated in its phraseology. Coleridge 
 remarks in his Friend, p. 37, “ Having mentioned the name of 
 Herbert, that model of a man, a gentleman and a clergyman, let 
 me add, that the quaintness of some of his thoughts, not of his 
 diction, than which nothing can be more pure, manly and un- 
 affected, has blinded modern readers to the great general merit 
 of his poems, (and, it may be also said, his prose writings,) which 
 are for the most part exquisite in their kind,” With the style 
 
VI 
 
 PREFACE. 
 
 of Richard Baxter, no student of the English language, and es- 
 pecially no clergyman should fail to be familiar. He is, says 
 Dr. Doddridge, my particular favorite. It is impossible to tell 
 you, how much I am charmed with the devotion, good sense and 
 pathos which is everywhere to be found in him. I cannot for- 
 bear looking upon him as one of the greatest orators, both with 
 regard to copiousness, acuteness and energy, that our nation hath 
 produced and again, “ he discovers a manly eloquence and 
 the most evident proofs of an amazing genius, with respect to 
 which he may not improperly be called the English Demosthe- 
 nes.” For judicious remarks on the excellence of Baxter’s 
 style, see Edinburgh Review for 1839 on the Life and Times of 
 Baxter, ani for 1840 on the British Pulpit. 
 
 Fifthly, the religious spirit which breathes through the trea 
 tises of Fenelon, Herbert and Baxter, is of itself a sufficient rea 
 son for insisting on their frequent perusal. They indeed con- 
 tain some remarks which it should seem better to have omitted 5 
 but on the whole they exhibit the greatness of the sacred call- 
 ing, so as to stimulate the preacher to an humble and earnest 
 pursuit after excellence. 
 
 The editor has made scarcely any alterations in the phraseolo- 
 gy of the treatises republished. In many instances he has re- 
 tained the ancient punctuation even. He has omitted the Ap- 
 pendix which Palmer attached to the Reformed Pastor, and also 
 a few irrelevant sentences from Campbell’s Lectures. He has 
 inserted an Introductory Essay, part of which he published in 
 the Christian Review, Vol. IV. pp. 581 — 603. 
 
 TheoL Seminary^ Andover^ ) 
 
 August 25, 1845. ) 
 
CONTENTS 
 
 Introductory Essay on the Dignity and Importance of the 
 Preacher's Work, 11 — 46. 
 
 FENELON’S DIALOGUES CONCERNING ELOQUENCE j 
 
 PARTICULARLY THAT OF THE PULPIT. 
 
 First Dialogue. — Conceits, far-fetched ornaments in a discourse, 
 51 — 55, The ultimate object of a discourse is not to please but to 
 improve men ; Illustrations from the example of Isocrates, Demos- 
 thenes, Longinus, Homer, Virgil, from the nature of eloquence and 
 a comparison of it with other arts, from the opinions of Socrates 
 and Plato, 56 — 76. An orator should be a good man, 69 — 73. In- 
 tellectual furniture of an orator, 78 — 81. Evils resulting from his 
 deficient education, 81, ^ 2 . Criterion of true eloquence, 82, 3. 
 
 Second Dialogue. — Ornament essential to eloquence, 84. Distinc- 
 tion between true and false ornaments, 86 — 92. Difference be- 
 tween philosophy, poetry and eloquence, 84 — 92. Elocution : im- 
 portance of appropriate, natural gesture ; of various, expressive 
 tones, 92 — 102. Preaching memoriter, extempore, from written 
 notes, 102 — 112. Formal divisions in a discourse, 112 — 116. Pro- 
 per order in a sermon, 115. Puerile ornaments in writing4»com- 
 pared to quavering notes in music, to the Gothic style of architec- 
 ture ; Illustration from Isocrates, 117 — 120. Particularity, vivid- 
 ness, variety, plainness, appropriateness of style, 120 — 124. 
 
 Third Dialogue. — Qualities essential for an instructive preacher, 
 124 — 126. The simplicity of the Scriptures consistent with their 
 eloquence, 126 — 130. Reasoning in the Scriptures, 130, 131. 
 Preaching of Christ and his apostles, 132, 133, 137, 138. The Bi- 
 ble attended with supernatural influences of the Spirit, 133, 4. 
 Simple and vivid style of the Hebrew Scriptures, 135 — 137. Pro- 
 per method of biblical preaching, 139. Mistaken simplicity, want 
 of an affectionate manner in preaching, 141, 2. Importance of a 
 pastor’s preaching to his own people, 143. Objections of the church 
 fathers to the study of profane literature, 144, 5. Importance of 
 studying the writings of the fathers, 145, 6. Character of their elo- 
 quence, 151 — 158. Proper style of preaching, 147 — 151. The 
 
 choice and interpretation of a text, 158 — 160. The style of pane- 
 gyrical discourses, 161, 2. 
 
Vlll 
 
 CONTENTS. 
 
 HERBERT’S COUNTRY PARSON. 
 
 Of a pastor, 165. Diversities of situation, 165, 6. The parson’s life, 
 167, 8. The parson’s knowledges, 168, 9. The parson’s accessary- 
 knowledges, 169, 170. The parson praying, 170, V72. The parson 
 preaching, 172,174. The parson on Sundays, 174, 5. The par- 
 son’s state of life, 176—178. The parson in his house, 178—181. 
 The parson’s courtesy, 181, 2. The parson’s charity, 182 — 184. 
 The parson’s church, 184, 5. The parson in circuit, 185 — 187. The 
 parson comforting, 187, 8. The parson a father, 188. The parson 
 in journey, 188, 9. The parson in sentinel, 189, 190. The parson 
 in reference, 190, 1. The parson in God’s stead, 191, 2. The par- 
 son catechising, 192—194. The parson in sacraments, 195, 6. The 
 parson’s completeness, 197—199. The parson arguing, 1 99, 200. 
 The parson punishing, 200. The parson’s eye, 201 — 204. The 
 parson in mirth, 204. The parson in contempt, 204, 5. The par- 
 son with his church-wardens, 206. The parson’s consideration of 
 providence, 206—208. The parson in liberty, 208, 9. The par- 
 son’s surveys, 210—213. The parson’s library, 213 — 215. The 
 parson’s dexterity in applying of remedies, 215 — 218. The parson’s 
 condescending, 218, 19. The parson blessing, 219 — 221. Concern- 
 ing detraction, 221, 22. 
 
 ^ BAXTER’S REFORMED PASTOR. 
 
 Part First. — The duty of ministers with regard to themselves, 228 
 — 241. Reasons why they should be converted men, 228 — 232. 
 Why they should be well-educated, 232 — 236. Proper motives of 
 a minister, 236, 7. Consistency of ministerial character and deport- 
 ment, 237. Peculiar temptations of ministers, and peculiar evils 
 resulting from their unfaithfulness, 238 — 240. Good influence of 
 their piety upon their hearers, 240,41. 
 
 Part Second. — The duty of ministers with respect to their people, 
 241—350. 
 
 Chapter I. — Design of preaching, 243,4. Manner of preaching; 
 importance of energy, 244 — 246. The delivery and composition of 
 sermons, 246. Devotional parts of worship, sacraments, 247. 
 
 Chapter II. — Importance of the pastor's particular acquaintance 
 with his people, 247, 8. He should instruct the ignorant, especial- 
 ly on cases of conscience, 248, 9. He should encourage family re- 
 ligion, 350, 1. His duties to the sick, 251 — 254; to notorious of- 
 fenders, 254 ; to humble Christians, 254, 5. 
 
 Chapter HI. — The minister’s labors for his unconverted hearers, 
 255, 6 ; for several" classes of those who are converted, 256 — 260; 
 for those of a doubtful character, 260, 1. Proper treatment of the 
 opinionated and contentious ; Modes of suppressing schism, 261 
 — 268. A minister should be, and appear to be superior to his peo- 
 
CONTENTS. 
 
 IX 
 
 pie, 261 — 263. He should excel his opponents in Christian activi- 
 ty, 266, 7. 
 
 Chapter IV. — Methods of inducing a people to attend to catacheti^ 
 cal instruction, 269. Rules for giving such instruction, 270 — 275. 
 
 Chapter V. — Advantages of catachetical instruction to the ignorant 
 and ungodly, 277, 8 ; to the pious, 278, 9. Its influence on the 
 pulpit, and the general duties of the ministry, 279 — 283. Obliga- 
 tions and various motives to the performance of this duty, 283-287,. 
 
 Chapter VI. — Rules for the public reproof of offenders, 288. Exhor- 
 tation to be connected with reproof, 288, 9. Prayer for the reproved,. 
 290. Endeavors for their moral restoration, 290, 1. Exclusion, 
 of the incorrigible from the church, 291, 2. Objections to churck 
 discipline answered, 293 — 296. Reasons for it, 296 — 298. 
 
 Chapter VII. — Difficulties of the ministerial work, 298 — 300. Mo- 
 tives to its faithful performance from the nature of the work itself,. 
 300 — 302; from its relations to the ’ Spirit of God, 302; to the 
 church, 302, 3 ; to the Saviour of the world, 303, 4. 
 
 Chapter VIII. — Objections to the prescribed course of ministerial 
 duty answered, 304 — 315. The minister’s congregation should not 
 be too large, 304, 5. His own improvement should be sacrificed, if 
 necessary, to the good of his people, but this is not necessary, 305— 
 307. His duties compatible with his health, 307 — 309. He should 
 abstain from idle amusements, 309, 10. He should delight in hiS’ 
 work, 311. The severity of ministerial duties will not deter proper 
 men from the profession, 311, 12. The opposition of his parishion- 
 ers, no reason for the pastor’s becoming unfaithful, 312^ 13. His 
 fidelity is required by the whole spirit of the Bible, 314, 15. 
 
 Chapter IX. — A minister should insist most on that which is most 
 necessary, 316, 17. He should preach so as to be understood, 317, 
 18; and so as to meet the varied wants of his people, 318. He 
 should divest himself of pride, vanity and ambition, 319 — 323. He- 
 should preach with reverence, 323, 4 ; in a spiritual and biblical 
 style, 324, 5. He should have a deep love for his people, 325, 6. 
 He should avoid a worldly spirit, 326—328. He should preserve a 
 patient and peaceable temper, 328 — 336. Discord results from 
 pride of opinion, 332, 3 ; from the love of novelty, 333 ; from the 
 narrowness of creeds, 333, 4 ; from magnifying the importance oT 
 controverted opinions,. 334, 5. Progress in theology must be ad- 
 mitted, 335. The purity of theology should be preserved, 335, Go. 
 Advantages resulting from meetings for ministerial communion,, 
 336 — 339. Answers to objections against such meetings, 339 — 341. 
 A minister should desire and expect success, 341, 342, and should 
 rely for it on Christ alone, 342. 
 
 Chapter X.— General exhortation to the virtues appropriate to a 
 clergyman, 343—350. 
 
X 
 
 CONTENTS. 
 
 CAMPBELL’S LECTURES ON PULPIT ELOQUENCE. 
 
 Lecture I. — Importance of the study of eloquence ; objections 
 against it answered, 354 — 358. Helps for the attainment of the 
 art, 358 — 360. 
 
 Lecture II. — The thoughts and sentiments in pulpit discourses, 360 
 — 368. Rules for the narration, 361 — 363; for the explication, 363, 
 4 ; for the reasoning, 364 — 367 ; for the moral reflection, 367, 8. 
 
 Lecture III. — The style of a discourse, 368 — 379. Grammatical 
 correctness and purity, 369 — 371. Plainness; defences against it, 
 371—376. The affecting style, 376—378. 
 
 Lecture IV. — The delivery of a discourse, 379 — 389. Grammatical 
 or correct delivery, 379 — 382. Rhetorical delivery, 382 — 384, The 
 practice of reading sermons compared with that of repeating them 
 memoriter, 384-387. Rules for the management of the voice, 388, 9. 
 
 Lecture V. — Various kinds of discourses, 390 — 399. Different fac- 
 ulties and susceptibilities appealed to, 390 — 392. Explanatory and 
 controversial sermons, 392, 3. Commendatory sermons, 393, 4. 
 Pathetic discourses, 394, 5. Persuasive discourses, 395. Compa- 
 rison of sermons with the orations treated of by the ancients, 395 
 — 397. Theatrical performances, 397 — 399. 
 
 Lecture VI. — Explanation of terms, 399 — 403. General principles 
 to be observed in the exposition and the lecture, 403 — 409. 
 
 Lecture VII. — Explanatory sermons. Choice of a subject, 409, 10. 
 Design of preaching from texts, and objections to the practice, 410 
 
 . — 412. History of the practice, 413, 14. The text should be plain, 
 414 — 416; pertinent, 416, 17 ; full, simple, 417, 18; authoritative, 
 418. Exceptions to the preceding rules, 418, 19. 
 
 Lecture Vlll. — Explanatory sermons. Rules for the exordium, 
 420 — 422; the exposition, 422, 3; division; relation of it to the 
 text and the subject; 423 — 431. 
 
 Lecture IX. — Explanatory sermons. Arrangement of the heads, 
 431 — 433. Rules for style ; for the use of Scriptural language, 433 
 — 437 ; for the conclusion, 438 — 440. 
 
 Lecture X. — Controversial sermons ; their proper arrangement, 
 style and spirit, 440 — 450. 
 
 Lecture XL — Commendatory sermons ; their proper style and spirit, 
 450 — 459. The historical, logical, grammatical arrangement, 452, 
 3. Reference to the ancient demonstrative orations, 452, 3. 
 
 Lecture Xll. — Pathetic discourses; rules for their composition, 459 
 — 463. Persuasive discourses, rules for their composition, 463 — 468. 
 
 Errata. — Page 79, eighth line from top, read frame for “fame.” 
 p. 317, sixteenth line from top, insert are after “ time.” p. 358, four- 
 teenth line from top, insert manner after “ what.’ 
 
INTRODUCTORY ESSAY 
 
 ON THE 
 
 DIGNITY AND IMPORTANCE OF THE PREACHER’S 
 WORK. 
 
 The remark has been often made, that a scholar of but 
 moderate powers can be more certain of a livelihood in the 
 profession of divinity, than in that of law or physic. It is 
 said that men are more willing to entrust the care of their 
 souls, than of their bodies or estates to incompetent pretend- 
 ers. In order to attain eminence at the bar, a man must an- 
 alyze with great care the principles of ethics and jurispru- 
 dence, must be familiar with the intricate windings of the 
 human heart, must be well versed in the history of nations 
 as well as individuals, must retain in his memory a multitude 
 of statutes and precedents, must be capable of intense men- 
 tal application to an individual case for a long time, must be 
 calm amid the excitement of all around him, must think amid 
 noise and confusion, must be ready for emergencies, for sud- 
 den rejoinder and repartee, for extemporaneous analysis and 
 invention, as well as unpremeditated speech. But in order 
 to succeed in the ministry, it is said, no more intellectual ef- 
 fort is required than to understand a number of truths in which 
 the wayfaring man though a fool need not err, to pen homi- 
 lies in the retirement of the study, to read them without the 
 perils of being interrupted and confused or perhaps refuted 
 by antagonists, to go from house to house uttering mild and 
 sweet words to men, women and children. Thus has an 
 opinion gone abroad that the clerical profession makes a less 
 imperative demand than the legal upon the energies of the 
 mind and will. It is recorded of certain men, that “ being of 
 a weakly habit ” they were set apart for the church. Some 
 eminent politicians have entered upon active life as clergy- 
 men, but have abandoned their sacred vocation because they 
 deemed its sphere of activity too low and small. Young men 
 
12 
 
 DIGNITY AND IMPORTANCE 
 
 of promise often turn away from the ministry, because it seems 
 to demand of them a sacrifice of mental excellence. “Mar- 
 rying and christening machines have the clergymen of cer- 
 tain churches been called, not without some coloring of 
 truth. There is reason to fear that many candidates for the 
 sacred office undervalue its inherent dignity, and hope to en- 
 joy the kindnesses of their parishioners, without any strong 
 impulse toward personal improvement. And perhaps there 
 are men who have begun to preach, and rest contented with 
 the routine of common observances, and never feel that the 
 kingdom of truth, as well as of religion, is to suffer violence, 
 and the violent are to take it by force. But a minister can- 
 not live in the healthful discharge of his duties, without feel- 
 ing the need of his unceasing movement upward ; nor will 
 he perceive this necessity, unless he form a high idea of the 
 work which is given him to do. A livelihood, and even a 
 kind of eminence in his calling, may sometimes be secured 
 by the minister who shrinks from that severity of mental toil 
 which is needed for distinguished usefulness in the other pro- 
 fessions. But his livelihood is not a true “ living,’’ and his 
 eminence is productive of but little good, unless he be, in the 
 full meaning of the term, a laborer, unless his standard of 
 ministerial excellence be such as to exalt his whole character. 
 What constitutes a call to preach the gospel ; what kind of 
 mental discipline should the pastor adopt; what books should 
 he read ; what subjects should he investigate ; how much 
 time should he devote to social interviews with his people ; 
 what, how, how often and how long should he preach ; all 
 such questions can be answered most fitly by him who has 
 the deepest reverence for the pulpit.i “ The moment we 
 permit ourselves,” says Robert Hall, “ to think lightly of the 
 Christian ministry, our right arm is withered ; nothing but 
 imbecility and relaxation remains. For no man ever ex- 
 celled in a profession to which he did not feel an attachment 
 bordering on enthusiasm ; though what in other professions 
 is enthusiasm, is in ours the dictate of sobriety and truth.” 
 
 1 Erasmus, mourning over the deficiencies of the ministry in his 
 age, said, Verum ad conciones sacras admittuntur, interdum etiam 
 assiliunt, quilibet adolescentes leves, indocti, quasi nihil sit facilius 
 quain apud populum exponere divinam scripturam, et abunde suffici- 
 at perfricuisse faciem, et absterso pudore linguam volvere. Hoc ma- 
 lum ex eo fonte manat, quod non perpenditur quid sit ecclesiastic! 
 concionatoris, turn dignitas, turn ditficultas, turn utilitas. 
 
OF THE preacher’s WORK. 
 
 13 
 
 As it is thus important for the clergyman to entertain high 
 views of his office, in order to learn its appropriate duties and 
 feel the proper stimulus to perform them, it cannot be amiss 
 to call his attention, for a few moments, to the dignity and 
 importance of his work, and, in a special manner, of that 
 branch of k which consists in the public ministration of the 
 word. 
 
 In order to estimate the greatness of the preacher’s calling, 
 we must consider the nature of the themes which he is to 
 study and discuss. The character of his office receives its 
 hue from the character of the- subjects that he is to master. 
 All truths are important ; all are religious in their tendency ; 
 yet there is a gradation among them, and one rises above an- 
 other like the stones of the pyramid. Though it is neither 
 scholar-like nor Christian to depreciate any of the sciences, 
 there is yet no harm in saying that the glory of the celestial 
 is one, and the glory of the terrestrial is another. Entomol- 
 ogy is not an idle study; for the minutest insect is an illus- 
 tration of the greatness of God’s care and the cunning of his 
 workmanship. But we commonly feel that w^e have made 
 some advance, when we come to mineralogy and geology, 
 and inspect those monuments of Jehovah’s love and strength 
 that are curiously wrought in the low^est parts of the earth. 
 And certainly we are rising higher still, when we expatiate 
 on the truths with which astronomy expands and ennobles 
 the soul. As the intellect is of more value than a whole sys- 
 tem of worlds, we owe a profounder homage to the science 
 of intellect than to that of all matter ; yet even this is subor- 
 dinate to its sister science, that of the heart ; of the affec- 
 tions, the will. Man’s moral nature is nobler than his men- 
 tal, as the architrave is above the pedestal. For his moral 
 nature all his other powers were made ; they are the frame- 
 work for this ; his knowledge of them was meant to be sub- 
 servient to his knowledge of duty and moral retribution.. 
 But from the mind and heart of a man we can make an as- 
 cent to the mind and heart of an angel ; and higher still to 
 that incomprehensible Spirit, our first idea of whom is a spe- 
 cimen of sublimity. Now the preacher of the gospel should 
 go up all the steps of science ; nothing of truth comes amiss 
 to him ; everything is of use. In the language of an acute 
 divine, he must know something of everything, although he 
 can know everything of nothing.” What Napoleon said of 
 2 
 
14 
 
 DIGNITY AND IMPORTANCE 
 
 France! may be accommodated to the Christian ministry, and 
 “ its true power may lie in not allowing a single new idea to 
 exist without making it a part of the property ” of the 
 office. 
 
 But although the minister should acquaint himself with all 
 the sciences, so that he may illustrate the truths of religion 
 by the facts of nature, so that he may find “ sermons in stones 
 and good in everything,’^ there are some investigations with 
 which he should be peculiarly conversant. As a man, as a 
 scholar, he must be able to draw analogies to moral truth 
 from the mineral, vegetable and animal kingdoms; but as a 
 Christian orator he should be at home in the philosophy of 
 the human intellect. His appropriate work begins with those 
 studies, which were the end of many of the labors of such 
 men as Descartes, Stewart and Brown. He is to answer 
 some of the fundamental questions in theology by a reference 
 to the analyses of intellectual operations. He must search 
 out the law’s of mind as they are developed in the structure 
 of language, and must learn to interpret the Bible from the 
 principles of mental suggestion. He must investigate the 
 nature of the intellectual powers as he is to use them, and 
 the susceptibilities as he is to address them in the pulpit. 
 He must learn how to instruct, to convince, to enchain at- 
 tention, to keep fast hold upon the memory. Not satisfied 
 with the bare rules of rhetoric, he must seek for the reason 
 of these rules in the nature of man. Nor is he to linger too 
 long upon our intellectual faculties. His higher theme is 
 our moral constitution. He must learn how to touch the se- 
 cret springs of the heart ; how to evoke that volition which 
 will be followed by an eternity of rew^ard ; how to check the 
 indulgence of that feeling which brings in its train an eterni- 
 ty of punishment. The exalted and impressive designation 
 of his office is “ the care of soulsJ^ Immortality, free agen- 
 cy, interminable joy and pain, such are the themes of his pro- 
 longed attention. Thus is the philosophy which transcends 
 the knowledge of planets and suns, nothing more than an ele- 
 mentary branch of the preacher’s great science. 
 
 But he does not confine himself to the spiritual phenomena 
 of men. He is to discuss the doctrine of those superior in- 
 telligences who come from above or below on ministries of 
 good or evil to our race. He is to analyze the intellectual 
 
 ' Eourrienne’s Memoirs, Vol. 1. p. 126. 
 
OF THE PREACHER S WORK. 
 
 15 
 
 character of God ; for he is to inquire into the divine omnis- 
 cience, immutability, foreknowledge, decrees. He is to en- 
 large still more freely on what is still more exalted, the moral 
 nature of him who is defined with more than logical precise- 
 ness, God is love.” Rising above the physical and psy- 
 chological workmanship of the great Architect, above the 
 government of the material and sentient universe, the preach- 
 er arrives at his mind’s home and resting-place, when he 
 comes to the crowning excellence of the adorable One, and 
 portrays the atoning mercy of him who “ so loved the world.” 
 If, then, the acme of the Creator’s glories is to be the most 
 familiar of the preacher’s themes ; if all human sciences are 
 but ancillary to that revealed system which the minister is to 
 explain and enfgrce, if eternity and the resurrection, and God 
 and Christ, the Sovereign, the Judge, the Saviour, are to be 
 the great objects on which his mind is to dilate, then it is 
 well to require of him that he be not a novice, but a man 
 of greatness of spirit, of high aims and large compass of 
 thought. If a vigorous intellect be needed for the study of 
 human jurisprudence, it is doubly requisite for the examina- 
 tion of that law according to which ail our wise codes of 
 legislation are framed ; which is illustrated by precedents 
 more numerous and complicated than are contained in all 
 our juridical reports ; which has such relations to man as call 
 for a close scrutiny into his nature and character ; and such 
 relations to God as demand a comprehensive view of his rec- 
 titude on the one hand, and his grace on the other, and of 
 that signal invention by which he can even honor the law by 
 remitting its penalties. The proper study of the Bible, in- 
 volving the investigation of ethical and metaphysical truth, of 
 politics, history, geology, and astronomy ; and requiring the 
 highest exercise of the judgment and imagination, the inven- 
 tive genius and the memory, is not the work of a sciolist who 
 enters the sacred office because he is unfit for any dther. 
 
 The effects produced by a preacher illustrate the dignity 
 and importance of his work. It is often said that his in- 
 fluence affords no argument in favor of his office, for every 
 man and every event produce effects which no finite mind 
 can comprehend. The genius of Robert Hall received no 
 inconsiderable aid from the conversation of a tailor, A single 
 leaf from Boston’s Fourfold State, found and perused by an 
 individual in Virginia, led to the small gathering at ‘‘ Morris’s 
 Reading House,” and to the preaching of Robinson in that 
 
16 
 
 DIGNITY AND IMPORTANCE 
 
 house, and to the assistance of Samuel Davies in his education 
 for the ministry, and to the subsequent employment of that 
 prince of preachers” in the vicinity of that same reading 
 house, and to the long continued results of his labors in the 
 region which was first enlightened by a leaf from the Four- 
 fold State. But from the circumstance that all things are 
 important in their operation upon society, it were singular to 
 infer that the Christian ministry is not important. The agency 
 of many causes is, in the common language, accidental ; that 
 of the pulpit is the uniform operation of known laws. It is a 
 prominent agency, attended with consequences peculiarly ex- 
 tensive, and meliorating the state of man more directly than 
 is done by other causes, more uniformly and more radically. 
 It is true that the influence of the preacher is not always tan- 
 gible. He founds no cities which are called after his name. 
 There is no pillar like Trajan’s, no Coliseum, no Simplon to 
 remain as a specimen of his skill. Such effects may be pro- 
 duced indirectly and ultimately by the minister, but in gen- 
 eral what is stately and imposing, filling the eye of the mil- 
 lion, and fit to be celebrated with bonfires and illuminations, 
 is not the immediate result of his labors. His direct in- 
 fluence is refined and inward. It is upon the soul, is felt 
 oftener than celebrated, but is certainly none the less sub- 
 lime because of its intangible value. Not seldom is it too 
 modest to be even discovered, or to be described save by ne- 
 gations. That bad men are no worse rather than that good 
 men are so good * that moral evil stops where it does rather 
 than that goodness prevails and triumphs, is often the chief 
 praise of the clergyman’s usefulness. The father of our 
 country displayed his generalship not so much in his victori- 
 ous onset upon the hostile invaders, as in preventing their de- 
 predations upon him ; and sometimes a spiritual shepherd 
 has had no success in aggressive movements, but his great 
 and only*honor is to have guarded his flock from the wolves, 
 and to say, Those that thou gavest me I have kept^ and 
 none of them is lost.” We wrong the good man’s ministry, 
 when we disparage it for its want of positive acquisitions. 
 Bad as his people are, no one can tell how useful he has been 
 in preventing them from becoming worse. The great parade 
 they make of indifference to his teaching is often an attempt 
 to hide their real alarm, and they are restive against him be- 
 cause they are held in by the curb. The bravado of wicked 
 men is often a eulogium upon their minister, and their os- 
 
OF THE PREACHER S WORK. 
 
 17 
 
 tentation of sin comes from their very fear of doing what they 
 boast to have done, and from an unwillingness to let any one 
 know how much they dread the reproofs of the pulpit. 
 
 The preacher has an influence upon the intellect of his 
 people. He presents to it the most enlivening and enlarging 
 thoughts ; and nothing takes so deep a hold of the reasoning 
 powers as the series of proofs which he may enforce. The 
 mind is invigorated by grappling with the objections that have 
 been urged against the omniscience and goodness of God, 
 the responsibility of man, the whole scheme of moral govern- 
 ment. A sermon, if it be in good faith a sermon, reaches the 
 very elements of the soul, and stirs up its hidden energies ; 
 for such a sermon is a message from God ; is pregnant with 
 what the mind was made for, the solemn realities of eternity; 
 is prolific, if need be, in stern and skilful argument, holds out 
 a rich reward to man’s desire of mental progress, and allures 
 as well as urges to an intense love of study. It is a book of 
 mental discipline to its hearers, and its author is a school- 
 master for children of a larger growth. A late professor in 
 one of our universities, who has been famed throughout the 
 land for his effective eloquence at the bar, and on the floor of 
 Congress, says that he first learned how to reason while hear- 
 ing the sermons of a New England pastor, who began to 
 preach before he had studied a single treatise on style or 
 speaking ; and two or three erudite jurists, who dislike the 
 theological opinions of this divine, have recommended his 
 sermons to law students as models of logical argument and 
 affording a kind of gymnastic exercise to the mind. It is 
 thus that one of the most modest of men, while writing his 
 plain sermons, w^as exerting a prospective influence over our 
 civil and judicial tribunals. The pulpit of a country village 
 was preparing speeches for the Congress of the nation. The 
 discourses and treatises of such divines as Chillingworth^ and 
 
 ^ “ Cliillingworth is the writer, whose works are recommended for 
 the exercitations of the student. Lord Mansfield, than whom there 
 could not be a more competent authority, pronounced him to be a 
 perfect model of argumentation. Archbishop Tillotson calls him 
 “ incomparable, the glory of his age and nation.” Locke proposes 
 “ for the attainment of right reasoning, the constant reading of 
 Chillingworth : who by his example,” he adds, “will teach both 
 perspicuity and the way of right reasoning, better than any book that 
 I know ; and therefore will deserve to be read upon that account 
 over and over again ; not to say anything of his arguments.” Lord 
 Clarendon, also, who was particularly intimate with him, thus cele- 
 
18 
 
 DIGNITY AND IMFORTANCE 
 
 Butler have been often kept by lawyers and statesmen, on the 
 same shelf with Euclid and Lacroix. Patrick Henry lived 
 from his eleventh to his twenty-second year in the neighbor- 
 hood of Samuel Davies, and is said to have been stimulated to 
 his masterly efforts by the discourses of him who has been 
 called the first of American preachers. He often spoke of 
 Davies in terms of enthusiastic praise, and resembled him in 
 some characteristics of his eloquence.^ 
 
 The minister’s influence is upon the taste as well as intellect. 
 There is a kind of mystic union among all the virtues and ex- 
 cellences of the head and heart. A golden chain seems to bind 
 them together, and when one link is gained all the rest are 
 drawn along with it. Thus there is a strange tie between 
 the sense of right and the sense of beauty, between the good 
 and the elegant. The preacher holds out before his congre- 
 gation the choicest models of all that can please the taste ; 
 of that spiritual comeliness which is the archetype of what- 
 ever is graceful and refined in nature or art. By winning 
 his hearers to what is beautiful and grand in religious truth, 
 he fosters the love of those lower excellences that are but the 
 shadowings forth of the good things in heaven. In many 
 minds he cherishes a taste for the elegances of Addison and 
 Oray and Cowper and Wordsworth, and encourages that 
 sense of honor, that interest in heroic deeds, that reverence 
 for genius and worth, in fine all those amiable sentiments 
 which are allied with a due appreciation of the beauties of 
 nature and art. 
 
 brates his rare talents as a disputant : “ Mr. Chillingworth was a man 
 of so great subtilty of understanding, and of so rare a temper in de- 
 bate, that as it was impossible to provoke him into any passion, so it 
 was very difficult to keep a man’s self from being a little discomposed 
 by his sharpness and quickness of argument and instances, in which 
 he had a rare facility and a great advantage over all the men I ever 
 knevz. He had spent all his younger time in disputation ; and had 
 arrived at so great a mastery, as he was inferior to no man in these 
 skirmishes.'’ — “ Chillingworth has been named, for the reasons above 
 assigned, as eminently calculated to subserve the purposes of mental 
 discipline, for the student. He need not, however, be the only one. 
 The subtle and profound reasonings of Bishop Butler, the pellucid 
 writings of Paley, the simplicity, strength, and peTspicuity of Tillot- 
 son, iiiay all be advantageously resorted to by the student anxious 
 about the cultivation of his reasoning faculties .” — See Warren's Laic 
 Studies^ § 153, 154, 160. 
 
 ^ See Davies’s Sermons, vol. I. p. xliv. Stereotyped Ed. 
 
OF THE PREACHER S WORK. 
 
 19 
 
 Working as the preacher does upon the mental sensibili- 
 ties, he of course modifies the literary character of a people. 
 Whitefield made so little pretension to scholarship, that men 
 often smile when he is called the pioneer of a great improve- 
 ment in the literature of Britain. They overlook the mascu- 
 line and transforming energy of the religious principle, when 
 stirred up, as it was, by his preaching against the pride and 
 indulgences and selfishness of men. They forget, that influ- 
 ence often works from the lower classes upward ; and that 
 when the mass of men become intellectual, the higher orders 
 must either become so, or must yield their supremacy. 
 Whatever operates deeply on the soul of the humblest me- 
 chanic, will modify the character of the popular literature. 
 The sermons of a parish minister are the standard of taste to 
 many in his society ; his style is the model for their conver- 
 sation and writing ; his provincial and outlandish terms they 
 adopt and circulate ; and his mode of thinking is imitated by 
 the school-teacher and the mother, the merchant and the 
 manufacturer. You can see the effects of his chaste or rude 
 style in the language of the ploughboy and the small talk of 
 the nursery. He has more frequent communion than other 
 literary men with the middle classes of the people, and 
 through these his influence extends to the higher and the 
 lower. He is the guardian of the language and the reading 
 of the most sedate portions of society ; and in their families 
 are trained the men of patient thought and accurate scholar- 
 ship. His influence on the popular vocabulary is often over- 
 looked, and is not always the same ; but he often virtually 
 stands at the parish gate, to let in one book and keep out 
 another ; to admit certain words and to exclude certain phra- 
 ses, and to introduce or discard barbarisms, solecisms, im- 
 propriety and looseness of speech. The sermons of Leigh- 
 ton, South, Howe, Bates, Atterbury and Paley show some- 
 what of the extent to which the literature of England is in- 
 debted to her priesthood. When Lord Chatham was asked the 
 secret of his dignified and eloquent style, he replied that he 
 had read twice from beginning to end Bayley’s Dictionary, 
 and had perused some of Dr. Barrow’s sermons so often that 
 he had learned them by heart. Dryden attributed his own 
 accurate knowledge of prose writing, to the frequent perusal 
 of Tillotson’s works.” Addison regarded them as the chief 
 standard of our language, and actually projected an English 
 dictionary to be illustrated with particular phrases to be se- 
 
20 
 
 DIGNITY AND IMPORTANCE 
 
 lected from Tillotson’s sermons.’^ ‘‘ There is a living writ- 
 er/^ said Dugald Stewart, ‘‘ who combines the beauties of 
 Johnson, Addison and Burke, without their imperfections. 
 It is a dissenting minister of Cambridge, the Rev. Robert 
 Hall. Whoever wishes to see the English language in its 
 perfection, must read his writings.’’ No one can be familiar 
 with the style of Jeremy Taylor and that of several British 
 essayists, without recognizing his influence upon them. The 
 tincture of his phraseology is discernible in the expressions 
 of Charles Lamb even. The character of Herbert’s writings 
 is stamped upon those of Izaak Walton, and the insinuating 
 power of Walton upon the English language has not been, 
 nor will it be inconsiderable. By the influence which a min- 
 ister’s own mind receives from his habit of sermonizing, and 
 which he sends forth from the pulpit and from the fireside, he 
 often raises the standaid of scholarship, and excites the youth 
 in his society to a course of liberal education. Very much 
 through the instrumentality of a single clergyman living in a 
 retired part of Massachusetts, thirty young men of his parish 
 were trained for professional life. More than this number 
 have gone to our colleges from a single religious society in 
 New Hampshire. The Rev. Moses Hallock, of Plainfield, 
 Mass., prepared about a hundred youth for college; Dr. 
 Wood, of Boscawen, New Hampshire, prepared the same 
 number, and among them his two parishioners, Ezekiel and 
 Daniel Webster. A hundred and sixty-two young men were 
 educated by a plain pastor in the neighborhood of Boscawen, 
 and about thirty of them are members of the learned profes- 
 sions. Each of these clergymen will long live in his pupils, 
 and whatever may have been his own literary attainments, 
 will produce and has produced, a visible effect on the literary 
 character of multitudes. This effect was not indeed pro- 
 duced by sermons altogether, but in some degree; not mere- 
 ly by their direct influence upon the auditor, but also by their 
 reflex operation upon the preacher himself. His appropri- 
 ate work inspires and prepares him for subordinate literary 
 labors. He cannot fitly prepare his discourses without feel- 
 ing a stimulus to labor in the cause of general education. 
 From his habit of oral address he derives a certain kind of 
 directness and energy of thought and expression, which qual- 
 ify him for exerting an important influence from the press. 
 Had not Martin Luther been trained for and in the pulpit, 
 he had never been so forceful and popular in his written es- 
 
OF THE preacher’s WORK. 
 
 21 
 
 says. It was in no small degree by his sermons that he woke 
 up his own mind and that of his countrymen. The litera- 
 ture of Germany and of the world has been animated and en- 
 riched by the results of his preaching. Who can estimate 
 the intellectual influence of the Bishop of Hippo upon his 
 own age ; upon the Augustinian and other monastic orders 
 of succeeding ages ; upon John Calvin, and through him 
 upon Switzerland, Holland, and by the intervention of John 
 Knox upon Scotland, England and America; upon Schlei- 
 ermacher and through him upon Germany. It is not too 
 much to say, that Augustine would never have wielded this 
 power over the race, had he not been a preacher ; for his sa- 
 cred calling stirred up the depths of his soul, and gave him a 
 strength and completeness of character, also a venerableness 
 of name, which a mere philosopher, even one like Aristotle 
 can seldom, if ever, acquire. 
 
 The minister’s influence is obvious upon the morals and 
 business of a people. He touches the main-spring of the 
 political machine, and its extremities are quickened. Wak- 
 ing up the intellect, he stimulates to enterprise. Refining 
 the taste, he throws an air of neatness over the parish. He 
 pleads for industry and method, for honest dealing and tem- 
 perate habits, for good order in the family, and school, and 
 State. He preaches from that text which is the mother of 
 friendship and thrift, “ Study to be quiet and to do your own 
 business.” He infuses new vigor into the counting-room, 
 and new faithfulness over the farm. Where the true preach- 
 er is at work, you will see fruits of his labor in even roads 
 and strong walls and thriving arts and a wholesome police ; 
 but where the doors of the meeting-house are left unhinged, 
 and the windows broken out, and the pulpit is given up to 
 swallows’ nests and the pews to sheep, there you will find a 
 listless yeomanry and ragged farms, thin schools and crowded 
 bar-rooms. The history of a church is often the history of a 
 town ; when the one flourishes, the other feels its influence. 
 More than twenty parishes in New England might be men- 
 tioned, where the settlement of a faithful pastor was the pre- 
 lude to rapid improvements in agriculture and trade, the 
 style of building and of dress, the complexion of politics, and 
 the whole cast of character. What one preacher does for a 
 parish, thousands do for the nation. To the complaint that 
 the ministry is expensive, we may reply in words like those 
 of Dr. South, ‘ The money given for preaching must be 
 
22 
 
 DIGNITY AND IMPORTANCE. 
 
 given away, if not for churches, then for more gaols ; if not 
 for houses of prevention, then for new houses of correction ; 
 and it is as good economy to support religious teachers as to 
 support more watchmen and busier hangmen, to raise new 
 whipping-posts and pillories. Even the history of the name, 
 clergyman, illustrates the humane relations that subsist be- 
 tween the ministerial office and the literature, the morals, 
 the penal code of the community. In the books of English 
 law, we often read of criminals convicted with or without the 
 benefit of clergy. This benefit was an exemption from the 
 kind and degree of punishment prescribed for lay offenders, 
 and the exemption was once extended to all criminals who 
 could read and write. Still it retained its instructive name, 
 the benefit of clergy, because nearly all who had any ac- 
 quaintance with the rudiments of education were clergymen, 
 and an ability to read was a legal sign of the sacred office. 
 Hence clergy, scholars and clerks were convertible terms in 
 the old English style, and clerk is still the law-term for a 
 preacher of the gospel. When a man was convicted of felo- 
 ny or manslaughter, he was put to read in a Latin book, of 
 a Gothic black character, and if the ordinary of Newgate 
 said, legit ut clericus, i. e. he reads like a clerk, he was only 
 burned in the hand and set free ; otherwise he suffered death 
 for his crime.” It is indeed a sad feature of past ages, that 
 the circumstance of having received a clerk’s education, 
 should have released an offender from the punishment which 
 he deserved ; still there is a pleasant meaning in the fact that 
 such an education was supposed to be incompatible with the 
 grossest forms of sin, and that the term, clergyman, was re- 
 garded as synonymous with the words, learned and good. 
 
 It must be admitted that atheists are more frequently found 
 in Christian lands than in any other. Where the true religion 
 is known, the despisers of all religion are the most numerous. 
 Even such Pagan philosophers as discarded the popular faith, 
 were unwilling to injure its credit with the mass of men. 
 But among us there are friends of universal education who 
 decry the pulpit, though it is a great educator of the popu- 
 lace; there are fervid philanthropists who ridicule the mis- 
 sionary, though he carries the blessedness of learning to the 
 heathen ; and the founder of one of the most splendid col- 
 leges in our land has inserted the condition in his will, that 
 no clergyman shall step his foot on the college grounds. 
 When we hear Franklin speak so often in praise of frugality 
 
OF THE PREACHER S WORK. 
 
 23 
 
 and industry, and other virtues that derive their chief support 
 from the Bible ; when we read his question to an infidel as- 
 sociate, “ If men are so wicked with religion, what would 
 they be without it and his assertion to the same individual, 
 that the great majority of men need the motives of religion 
 to restrain them from vice;’’^ we naturally expect to find 
 him a reverential advocate of the preacher’s office. But in 
 his letter to Whitefield he says, “ Now-a-days we have scarce 
 a little parson that does not think it the duty of every man 
 within his reach to sit under his petty ministrations, and 
 that whoever neglects them, offends God. 1 wish to such 
 more humility . ”2 And we, in return, wish more consistency 
 to our great men. Why eulogize the end and sneer at the 
 means ? Why praise virtue in the general and contemn it 
 in its brightest particular? Our manufacturers say, that the 
 preaching of the Gospel makes better cotton-spinners; our 
 landlords, that it makes better tenants : our physicians for 
 the insane, that it hastens the recovery of the diseased in 
 mind ; our friends of temperance and of social reform, that it 
 affords efficient aid in every good work. A political econo- 
 mist may easily perceive, that the want of teachers of the 
 truth in Gomorrah must have diminished the value of houses 
 and lands in that doomed city, and that the kingdoms of an- 
 cient times would have been less unquiet and transient, if they 
 had been under the influence of a well read and an instruc- 
 tive priesthood. On the lowest principle, then, of a calcu- 
 lating patriotism, how can a Jefferson allow himself to neg- 
 lect, still more to deride the pulpit, to which his own country, 
 more than any other, owes her political salvation. How 
 suicidal the policy of Lord Chesterfield, and other devotees 
 of an elegant literature, who delight in sneering at the very 
 office that creates a demand for all of enduring value in their 
 writings, and without which there will remain but little of 
 healthy politeness, or of sound letters in Christendom. As 
 we read of an eminent teacher’s being accustomed to remark, 
 ‘‘ Give me the religion of a country, and I will tell you all 
 the rest so we may add, the whole character of a people 
 depends, far more than is commonly recognized, upon the 
 teachings of the pulpit ; and the man who airns to under- 
 mine rather than regulate the influence of the sacred office 
 
 ^ Franklin’s Works, Phil. Ed. Vol. 6. p. 244. 
 
 2 Franklin’s Works, Phil. Ed. Vol. 6. p. 36. 
 
24 
 
 DIGNITY AND IMPORTANCE 
 
 is not, so far forth, an intelligent friend of the State. Had 
 Robespierre been as circumspect as Napoleon, he would 
 never have been inimical to preachers as a class, but, at 
 least, would have encouraged all such as feared him. Buon- 
 aparte restored the pulpit to France, because he could not 
 sustain his dominion without it. He saw that the ministra- 
 tions of the sanctuary exert so radical an influence upon the 
 common style of thinking, speaking and acting, as to pro- 
 duce an inevitable effect upon the political character of men. 
 There always has been, there always will be, there always 
 must be a kind of union between the church and the State, 
 the latter deriving health and soundness from the former. 
 Hence in all civil revolutions, the insurgents have opposed 
 the established hierachy as a main support of the obnoxious 
 Government, and the friends of the Government have been 
 afraid to lose the assistance of the clergy. The history of the 
 American pulpit during the war for national independence, 
 affords an instructive comment on the power of the preached 
 Gospel to make men valiant for truth and right, timid in the 
 defence of wrong, humane to their enemies, faithful to their 
 friends, obedient to the powers that are ordained of God, but 
 resolute in resisting all such encroachments as are contrary 
 to the will of Heaven. The opposers of our revolution as- 
 cribed it, in no small degree, to the character of the religion 
 of our fathers. It was a religion which gave great promi- 
 nence to the pulpit, and made the clergyman a teacher more 
 than a priest, and made the layman an intelligent citizen 
 rather than a passive subject. The spirit of an ecclesiasti- 
 cal organization becomes effective in the character and in 
 the discourses of its ministers ; hence have monarchists been 
 often fearful of the Genevan church-polity, which ‘‘ breathes 
 an innate antipathy to kings.’’ They have feared the ten- 
 dency of this system, as it affects the tone of the pulpit, to 
 awaken thoughtfulness, self respect, manly purposes, vigor- 
 ous activity. Dryden in his poem of The Hind and the 
 Panther, thus complains of the alliance between the eccle- 
 siastical system of Calvin and democratic institutions : 
 
 “ But as the poisons of the deadliest kind 
 Are to their own unhappy coasts confined ; 
 
 So Presbyt’ry and pestilential zeal 
 Can flourish only in a Commonweal.” 
 
 But let us take higher ground. The preacher has been 
 shown to exert an influence upon the perceptions, the tastes, 
 
OF THE preacher’s work. 25 
 
 ilie business, the morals and politics of a community. Ilis 
 great effect, however, is produced upon the religious charac- 
 ter. We shall not be suspected of implying that he trans-- 
 forms the heart without the special interposition of the Holy 
 Ghost; and yet there is a sense in which a dependent apos- 
 tle may declare, ‘‘ I have begotten you through the gospel.” 
 Although the soul is in its nature percipient, yet when it has 
 been quickened by the instructions of the man of God, it ex- 
 claims, “ Whereas I was once blind, I now see.” Although 
 its very essence is to feel and act, it may still be so much an- 
 imated by the preacher’s words as to confess, “ I was dead’ 
 but am alive again ; was buried in sin but am risen, and now 
 walk in newness of life.” Love to God, penitence for trans- 
 gression, faith in Christ, and the specific virtues involved in 
 these, are the noblest attainments of the soul ; they are essen-^ 
 tial to the harmony between the intellectual and the moral 
 nature, and without them man can never gain his appropriate 
 honor and strength. But these are the qualities which the 
 minister aims to call forth, and which are seldom manifested 
 in the life of such as are not hearers of the word. Pain, the 
 evil which ail men would avoid, and by the fear of which 
 they are hurried into the very courses which end in what they 
 dread, can be ultimately averted only by yielding to persua- 
 sives like those of the preached gospel. Happiness, the first 
 thing which man desires, and the love of which is essential to 
 him as a voluntary agent, can be ultimately attained through 
 the influence of such truth only as is declared from the pulpit. 
 Not his own happiness alone does the minister secure, but 
 that of his neighbor also; not mere animal or intellectual 
 happiness but spiritual ; not for a day or a life but for eterni- 
 ty; not merely eternal but eternally increasing. He pro- 
 cures this inward, immortal and ever-augmenting bliss for a 
 soul that would otherwise endure an inward and ever-increas- 
 ing misery. It is not one soul only that he benefits, nor two, 
 nor twenty, but perhaps a hundred ; and a hundred eterni- 
 ties otherwise spent in the darkness that no light cheers, are 
 now spent in the paradise of God. Of the hundred immor- 
 tals thus transformed by the means of a single preacher, who 
 knows but some one may be an instrument of interminable 
 good to a hundred more ; may be a Fuller, or a Payson, or a 
 Harlan Page, or a Mrs. Judson? Is it not a moderate cal- 
 culation, that a hundred faithful disciples will exert an influ- 
 ence which God will bless to the spiritual welfare of at least 
 3 
 
26 
 
 DIGNITY AND IMPORTANCE 
 
 two hundred of their fellow-men, their kindred or friends for 
 whom they toil and pray ; each one on an average bringing 
 two additional talents into the sacred treasury ? And these 
 two hundred Christians may impart, as parents do impart in 
 a kind of legacy^ their religious character to their children, 
 and a thousand of their children's children may labor, each 
 one in his own circle, for the renovation of other souls. 
 Each one in his own circle of friends, and here are a thou- 
 sand different circles, and each member of each of these cir- 
 cles has a separate band of his own associates, and the influ- 
 ence thus branches out into a new sphere, and will continue 
 to widen and amplify and to include still other multitudes. 
 It is well to reflect minutely on the manner in which influ- 
 ence is propagated, filling one area after another, transmit- 
 ted from a few ancestors to a numerous posterity, and flow- 
 ing on like a stream broader and deeper, till it becomes a mys- 
 tery how such great effects can result from a cause so limit- 
 ed. Nor should we confine our view to the gradual and 
 ceaseless propagation of the influence which the minister may 
 have exerted durinof his life. We should also consider the 
 new impressions which are often produced by his printed 
 works, long after his death. The trains of moral cause and 
 effect which he started by his living voice, are not only con- 
 tinued for ages, but his published discourses are setting orig- 
 inal trains in motion ; and as the author of written sermons, 
 he sometimes gives an impulse to more minds than he affect- 
 ed by his spoken words. Many a clergyman never dies. If 
 his name were forgotten, he would still be producing effects 
 of which he is not recognized as the cause ; but sometimes 
 a clergyman, like Chrysostom, lives and preaches, generation 
 after generation, among a larger community of readers, than 
 he ever orally addressed ; and in addition to the good that 
 flows from the multitude who were benefitted by his life, is a 
 still greater good that is constantly springing up in minds 
 conversant with his posthumous sermons. He is still begin- 
 ning to put in train systems of moral influence which are en- 
 tirely distinct from the systems originated upon the minds of 
 his contemporaries, and continued, by the natural laws of 
 transmission and expansion, from one age to another of their 
 posterity. 
 
 Seldom has the pulpit been honored with a great man, who 
 composed and uttered his discourses in so clumsy and awk- 
 ward a style as Dr. Samuel Hopkins. It was the burden of 
 
OF THE preacher’s work. 
 
 27 
 
 his daily complaint that he had so little success in the minis- 
 try, and he is now often mentioned as a pious divine who 
 added but little to the stock of public virtue. But let us glance 
 at the effects produced by this unsuccessful ” laborer. What- 
 ever may have been the extent of bis indebtedness to the manu- 
 scripts of President Edwards, which were left in his posses- 
 sion, he has certainly done much toward moulding the theo- 
 logical character ofNew England. By his System of Divin- 
 ity, ^ his four religious biographies, and his ten additional 
 publications, he has given an impulse to many who have been 
 esteemed more useful than himself. Dr. Jonathan Edwards 
 ascribed his own speculative conviction of the truth to the 
 reasoning of Hopkins. A pastor of one of the largest church- 
 es in Massachusetts, who was extensively admired for his 
 rich and varied eloquence, who was honored as an instrument 
 of many religious revivals, in one of which more than a hun- 
 dred persons were gathered into the fold of his church, who 
 was withal somewhat eminent as a theological instructor and 
 controversialist, and who has now several descendants in the 
 ministry, was converted to the truth by the blessing of heav- 
 en upon the labors of Hopkins. And there was another di- 
 vine, who owed his renovation to the same instrumentality: 
 — a divine whose acquaintance was sought and prized by the 
 most eminent theologians in our own land, and by some in 
 England ; — a polished gentleman, who was said by his parish- 
 ioner, Judge Sedgwick, to be sure of silencing with his ur- 
 banity of manner those who were not convinced by his lo- 
 gic.” For more than fifty-nine years he retained the pasto- 
 ral care of a people among whom Edwards had written his 
 treatise on the Will, in whose cultivated village lived six 
 judges of our courts, and from whose intellectual circle there 
 have come forth one president of Cambridge University, one 
 president, as well as the original founder of Williams Col- 
 lege. He wrote and preached more than three thousand ser- 
 mons, published nineteen books, some of standard value. 
 His reputation as a theological teacher is illustrated by the 
 fact, that on the list of his divinity students are found the 
 
 ^ Hopkins’s System of Divinity was written for the pulpit, and was 
 preached before it was reduced to its present form. In like manner 
 were many of the best works comprising our religious literature, orig- 
 inaliv sermons ; as Edwards's History of Redemption, Hail’s Contem- 
 plations, several well-known commentaries on the Bible, and even 
 polemical treatises. 
 
28 
 
 DIGNITY AND IMPORTANCE 
 
 names of President Kirkland, Dr. Hyde, Dr. Catlin and Dr. 
 Samuel Spring. During his pastoral life he was active in 
 six different revivals of religion among his people, and he ad- 
 mitted to his church three hundred and eighty-four persons 
 from the world, and one hundred and twenty from other 
 churches. He died with the title of patriarch of his neigh- 
 borhood,'’ and the seeds which he scattered are still bearing 
 fruit. In the extended usefulness, then, of these two divines 
 both of whom were so largely indebted to Dr. Hopkins, we 
 see a portion of the results of his labors. In the churches 
 where their influence will long remain ; in the churches of 
 which he himself was the pastor, he has been and still is en- 
 larging the intellect and purifying, through grace, the affec- 
 tions of men. He saw, at the least, a hundred of his own parish- 
 ioners subscribe with their own hands to be the Lord’s, and 
 he started more than a hundred circles, which will widen and 
 expand upon the lake, wave following after wave, silently 
 pursuing in all future time, but never overtaking each oth- 
 er, and never letting the sheet of waters become stagnant. 
 And if this is the influence of an unsuccessful minister, what 
 will be that of a successful one? At the last day, what a 
 throng of witnesses will there be to the effect of John New- 
 ton’s ministrations. We are now feeling this effect in the 
 hymns of Cowper, in the writings of Buchanan, who owed 
 his religious character to the instrumentality of Newton, 
 writings which are said to have first awakened the missiona- 
 ry spirit of our own Judson; in the works of Dr. Scott, an- 
 other monument of Newton’s fidelity, and a spiritual guide 
 to hundreds of preachers and thousands of laymen ; in the 
 words and deeds of Wilberforce who ascribed a large share 
 of his own usefulness to the example and counsels of the 
 same spiritual father. Edmund Burke on his death-bed sent 
 an expression of his thanks to Mr. Wilberforce for writing 
 the Practical Christianity, a treatise which Burke spent the 
 last two days of his life in perusing, and from which he con- 
 fessed himself to have derived much profit p a treatise which 
 has reclaimed hundreds of educated men from irreligion, but 
 which would probably never have been what it now is, had 
 not its author been favored with Newton’s advice and sympa- 
 thy. What shall we predict as the ultimate result of White- 
 field’s more than eighteen thousand addresses from the pul- 
 
 ^ See Life of Wilberforce, Am. Ed. p. J83. 
 
OF THE preacher’s WORK. 
 
 29 
 
 pit, and of the impulse which he gave to the activity of the 
 whole church, friends and foes, in America and Britain? 
 His power was felt by Hume, Bolingbroke, Foote, Chester- 
 field, Garrick, Rittenhouse, Franklin, Erskine and Edwards; 
 by the miners and colliers and fishermen of England, the 
 paupers and slaves and Indians of America. “ Had White- 
 field never been at Cambuslang, Buchanan, humanly speak- 
 ing, might never have been at Malabar.” When, too, will 
 cease the influence of Payson’s pulpit; for we read that du- 
 ring his ministry of twenty years, interrupted by frequent 
 sicknesses, he admitted to the communion-table more than 
 seven hundred who had never previously separated themselves 
 from the thoughtless multitude. There are men now upon 
 the stage, who trace generation after generation of their own 
 spiritual children rising up and cheering the religious com- 
 munity. William Jay began to preach the gospel before he 
 was sixteen years old; he delivered nearly a thousand ser- 
 mons before he had passed his minority ; for more than fifty 
 years he has held the pastoral office at Bath, and been hon- 
 ored there with numerous proofs of his usefulness; among 
 those who have been radically improved by his discourses, 
 are the founder of Spring Hill College, the martyred mission- 
 ary Williams, and several living preachers; his practical 
 writings have been the comfort of hundreds of families morn- 
 ing and evening on both sides of the Atlantic, and long after 
 he shall have ceased to speak in audible language for God, 
 will he continue his silent ministrations to those who may 
 survive him. If the Christian scholar would meditate often 
 on this diffusive nature of truth and goodness, on the inhe- 
 rent value of even one mind, in its influence over its contem- 
 poraries, and still more over succeeding generations, an in- 
 fluence which is inevitable, resulting from our sympathetic 
 nature; if he would follow this widening train of moral 
 causes through time to the judgment, when a single soul 
 shall be revealed as the spiritual benefactor of millions, he 
 would then easily explain the words of an old English arch- 
 bishop and keeper of the seals,^ “ I have passed through ma- 
 ny places of honor and trust, both in church and State, more 
 than any of my order in England for seventy years before. 
 But were I assured that by my preaching I had converted 
 but one soul to God, I should herein take more comfort than 
 
 ^ John Williams. 
 
 3 * 
 
30 
 
 DIGNITY AND IMPORTANCE 
 
 ill all the honors and offices that have been bestowed upon 
 me.” lie that converteth one soul from the error of its way, 
 shall not only save that being from death, but shall hide a 
 great multitude that no man can number of the sins of others. 
 
 The dignity and importance of the preacher’s work may be 
 illustrated by the short time which it demands for securing 
 an immense good. It operates with the most powerful of in- 
 struments, moral truth ; upon the most susceptible substances, 
 the intellect, heart, will ; with the special aid of the Divine 
 Spirit, who often accomplishes extensive good by very limited 
 means. From the laws of our nature, that a sentiment once 
 communicated to the soul is never wholly effaced ; that it 
 cannot be coiffined to the spirit wffiich still retains it, but will 
 be expressed in varied forms, sometimes without design but 
 always with effect ; that moral influence is diffusive and ex- 
 pansive, diverging from a single point and pervading a wide 
 area, and never ending even when ages end ; from such laws 
 as these it follows, that when a preacher makes a good im- 
 pression upon one man, woman or child, he benefits indirect- 
 ly a multitude, and wffien he produces the slightest change in 
 their character, he produces what will never terminate, but 
 will always increase. In a single discourse he may put in 
 operation a system of causes which will result in the moral 
 renovation of thousands who never heard his name. On a 
 certain Sabbath about the year 1642, an obscure and un- 
 polished clergyman from the country supplied the pulpit of 
 Edmund Calamy, the noted London divine. When the 
 congregation were apprized that their favorite preacher was 
 not to address them, many of them left the house. There 
 was a young man, a stranger in the metropolis, who had 
 come up to h^ear Mr. Calamy, and being disappointed in his 
 expectation was entreated ‘‘ to go and hear Mr. Jackson, a 
 man of prodigious application as a scholar, and of considera- 
 ble celebrity as a preacher.” But the young man was an in- 
 valid, and was unwilling to walk further. He had been for 
 five years in deep despondency of mind ; he had at one sea- 
 son avoided almost all intercourse with men for three months ; 
 he ‘‘ could scarcely be induced to speak, and when he did 
 say anything it was in so disordered a manner as rendered 
 him a wonder to many.” The discourse of the country 
 clergyman was from the words. Why are ye so fearful. Oh ye 
 of little faith. Malt. 8 : 26. It was a healing balm to this 
 youthful invalid. It was a prominent means of relieving him 
 
OF THE preacher’s WORK. 
 
 31 
 
 from his moral, mental, and thereby of his corporeal mala- 
 dies. lie began a life of new Christian activity as well as of 
 new contidence and joy; he acquired an extensive influence 
 both in church and State ; for five years he held the office of 
 Vice Chancellor in Oxford University, and for nine years the 
 office next to this in literary importance ; be numbered among 
 his pupils John Locke, William Penn, Dr. South, Dr. Whit- 
 by, Sir Christopher Wren and Launcelot Addison, father of 
 the celebrated Essayist; he published during his life seven 
 folio volumes, twenty-one quartos, thirty octavos, and is still 
 revered as a kind of prince and oracle among divines. It 
 was John Owen, who thus ascribed his religious health and 
 much of his usefulness to a single sermon. He was never 
 able to find out the residence or even the name of the man to 
 whose words he owed his freedom from a wasting melancholy. 
 It seemed as if a spirit from a land of mysteries had touched 
 him, and straightway vanished into heaven. But though we 
 cannot ascertain who was the instrument of this eventful cure, 
 we know that the word of God healeth all diseases of the 
 mind, and a single application of it may revive the spirit of 
 him who is to be the physician of many souls. 
 
 One of the most effective discourses noticed by modern 
 historians, was preached at the Kirk of Shotts in 1630, by 
 John Livingston, an ancestor of the well known family who bear 
 that surname in our own land. He was at that time chaplain 
 to the Countess of Wigtoun, was licensed but not ordained 
 as a minister, and was only twenty-seven years of age. His 
 discourse is thus alluded to by Rev. Mr. Fleming of Cam- 
 buslang ; “ I can speak on sure ground, that near five hun- 
 dred had at that time a discernible change wrought in them, 
 of whom most proved to be lively Christians afterwards. It 
 was the sowing of a seed through Clyddisdale, so that some 
 of the most eminent Christians in that country could date 
 either their conversion, or some remarkable confirmation of 
 their case from that day.” The religious interest, resulting 
 from this single effort of a youthful licentiate, extended 
 throughout the west of Scotland, and among the inhabitants 
 of the north of Ireland, and terminated in the moral improve- 
 ment of thousands who, but for the sympathy excited by this 
 discourse, might have remained indifferent to the claims of 
 virtue. 
 
 Similar effects were produced by a sermon of President 
 Edwards, preached July 8, 1741, at Enfield, Connecticut. It 
 
32 
 
 DIGNITY AND IMPORTANCE 
 
 gave a great impulse to the powerful religious movement 
 which began, about that time, to engross the attention of the 
 American churches, and which is supposed to have resulted 
 in nearly thirty thousand instances of spiritual reformation. 
 During the delivery of the sermon the auditors groaned and 
 shrieked convulsively, and their outcries of distress drowned 
 the preacher’s voice, and forced him to make a long pause. 
 His text was, Their foot shall slide in due time, Deut. 32 : 
 35 ; and at a certain instance of his repeating these words, 
 some of the audience seized fast hold of the pillars and braces 
 of the meeting-house, they felt so sensibly that their feet were 
 sliding at the very moment into ruin. A large number of 
 the most influential of the hearers gave themselves no rest, 
 till they had planted their feet on the sure ways of Zion. 
 That discourse, which then alarmed hundreds of the citizens 
 of Enfield and the adjoining towns, has been preached again 
 and again to the social circle, and the fireside group in this 
 and other lands, and it is not too much to say that new 
 monuments of its efficacy are rising up every year. 
 
 Nor is it only by a single discourse that such great effects 
 are produced ; it is sometimes by a single sentence in that 
 discourse. The very first clause of a sermon may seize the 
 attention of some leading mind, and may never cease its 
 transforming efficacy until that mind becomes an efficient 
 advocate for God. Some plain statement, made without any 
 anticipation of its peculiar consequences, is often referred to 
 by a grateful convert as the point on which his destiny was 
 suspended. Many instances are on record of a permanent 
 transformation, wrought by the remembrance of a word with 
 its accompanying gesture and look. “ Oh, my hearers, the 
 wrath to come ! the wrath to come !” — these were the abrupt 
 clauses that fell from the lips of an eminent orator, and fell 
 in such a way as to sink like lead into the heart of one 
 youth, who could not rest until he had become qualified for 
 a useful station in the Christian ministry. “ God only is 
 great,” were the words of Massilon, and all his hearers rose 
 and reverently bowed. “ Oh eternity ! Oh eternity ! Oh 
 eternity !” were the closing words of a discourse from M. 
 Bridaine, and they seemed to concentrate into one sudden 
 view the whole subject that had been discussed, and the au- 
 dience were melted down, and not a few permanently hum- 
 bled. 
 
 If the students of moral history were as watchful as the 
 
OF THE Treacher’s work. 
 
 33 
 
 students of nature, they would often trace the influence of 
 a phrase over such an extent of space and time, that it would 
 excite our wonder and be gazed at like a lusus naturae. As 
 we find the remains of fishes on mountains and deserts, so 
 we may discover the effects of a spoken word where we 
 would almost as soon have looked for the identical breath 
 with which the word was uttered. Botanists have admired 
 the wise provision of nature for the dissemination of seeds. 
 The embryo plant is encircled with gossamer and swept by 
 the wind over streams and wastes, and comes up in a strange 
 land. And so a pithy remark is appended, as it were, to a 
 tuft of down, and brings forth its fruit far away from where 
 it was first uttered. There was a native of Dartmouth, Eng- 
 land, a member of the trained band of Charles the First, who 
 was present at the beheading of that monarch, had some ac- 
 quaintance with Oliver Cromwell, and subsequently found 
 his way to Massachusetts, and lived first in the merchants’ 
 service at Marblehead, and afterwards on a farm in Middle- 
 borough. At the age of fifteen years, while yet in his native 
 land, he heard the pious Flavel preach from the text, ‘‘If any 
 man love not the Lord Jesus Christ, let him be anathema 
 maranatha; and at the age of a hundred years, while sitting 
 in his field at Middleborough, he recalled the sermon that he 
 had heard eighty-five years before, and the scenes that en- 
 sued when Flavel dismissed the auditory. He vividly re- 
 membered the solemn appearance of the preacher rising to 
 pronounce the benediction, then pausing, and at length ex- 
 claiming with a piteous tone, “ How shall I bless this wLole 
 assembly, when every person in it who loveth not the Lord 
 Jesus Christ is anathema maranatha.” This sinner of a 
 hundred years became at length alarmed by his reminiscence, 
 and particularly by the fact that no minister had ever bless- 
 ed him. He pondered on that closing remark of Flavel ; 
 and at the beginning of the second century of his life gave 
 evidence to the church that he was worthy to be enrolled 
 among her members. He began to address pious counsel to 
 his children, and adorned his profession fifteen years, when 
 he went to receive the benediction of God. His sepulchre 
 remaineth with us, and his dwelling-spot is remembered to 
 this day. The moral of his epitaph is that a phrase dropped 
 into the mind of a lad on one continent and in one century, 
 may lie buried long in dust, and then spring up 'and bear 
 fruit on another continent and in another century, and be 
 
34 
 
 DIGNITY AND IMPORTANCE 
 
 destined to perpetual remembrance. Such instances remind 
 us that a thousand hallowed associations cluster around the 
 preacher ; that his words come with power, not as his words 
 but those of God ; that they borrow efficacy from the house, 
 the time, the whole scene of their utterance, and are retain- 
 ed in the memory long after they seem to be lost. A move- 
 ment of the arm or eye has often a meaning in the pulpit 
 which it has nowhere else ; for it is enveloped there with 
 new means of suggestion, and is witnessed by men of ex- 
 cited, quick-moving sensibilities. The preacher stands like 
 one insulated and charged with the electric fluid; the touch 
 is now startling, which a few minutes ago was like the touch 
 of a common man. Or, if we may change the figure, he is 
 like the surgeon operating on the most delicate tissues, and 
 a hair’s breadth movement of the knife saves or kills. That 
 is not an office for the indolent, weak or trifling, in which 
 the causes are for a moment and the effects for eternity ; the 
 causes are a short phrase condensing a world of import, or a 
 breath of air making a significant interjection, or a line on 
 the face indicative of a thousand hopes or fears ; and the 
 effects are, what ‘‘ eye hath not seen, nor ear heard, neither 
 hath it entered into the heart of man.” 
 
 The high character of the preacher’s work is further illus- 
 trated by the bad effects which he may produce in a very 
 short time. The evil that may ensue from an office poorly 
 filled, sets out in relief the good that may be done by a fit 
 incumbent. He is an important man who may do much 
 hurt, even if he can never become a positive and decided 
 benefactor. Though an armed maniac is powerless for 
 good, he is guarded with jealous care merely for his tendency 
 to mischief. Now the preacher may benumb the intellect 
 which he ought to arouse and brighten. He may darken the 
 conscience that he ought to illuminate, and may deprave in- 
 stead of purifying the tastes and affections. As the soul 
 which, with aid from above, he might have allured towards 
 heaven, would have gained without ceasing new capacity for 
 holiness and bliss, so the soul which he now indisposes for a 
 pious life will be perpetually drinking in new sin and new 
 punishment. The sin is just as debasing as the holiness 
 would have been exalting, and the punishment is as refined 
 and spiritual and keen, as would have been the reward. Nor 
 does this soul go on alone to its ruin. Spirits move in sympa- 
 thy, and make companions for their gloom if they do not find 
 
OF THE preacher’s work. 
 
 35 
 
 them. The man whom the preacher hardens in guilt imparts 
 ajike hardening influence to at least three or four of his friends, 
 perhaps of his household ; and these will not shut up the con- 
 tagion within their own breasts, but will spread it perhaps 
 through nine or twelve of their admirers or dependents; and 
 in this geometrical ratio the progress of the contamination 
 may not cease in this world till the millennium, nor in the 
 world to come till spirits no longer assimilate with each other. 
 If the tide of virtuous influence flows upward from genera- 
 tion to generation, what shall be the breadth and depth and 
 bitterness of that river of death that flows downward ! As 
 the good influence of Augustine is conspicuous at this late 
 day, so likewise the evil which he did lives after him. The 
 asceticism of monks, the gloominess of certain religious 
 systems, the rudeness of some theological terms, and the re- 
 sults emanating therefrom, have an intimate connection with 
 his labors. Nor is it only from the aggregate of the preach- 
 er’s life, that such evil may take its rise. It is from one ser- 
 mon and one sentence that a hearer may start in his course 
 of desperation, and go on diverging further and further from 
 the line of hope. A single unguarded expression has gone 
 from the pulpit, and eased a conscience that had for days 
 been extorting the complaint. Oh wretched man that I am ! 
 A rough remark on the perdition of infants has been known 
 so to shock a hearer, as to make him leave the house of God 
 and never listen again to an evangelical ministry. A mo- 
 rose appellative on the doctrine of eternal punishment was 
 referred to by an enemy of that doctrine, as the first thing 
 that inflamed his mind against it, and induced him to become 
 a minister of false tidings, proclaiming peace to large assem- 
 blies for whom there was no peace, said the Lord. ‘‘ Though 
 the number of the children of Israel be as the sand of the 
 sea, a remnant shall be saved this was one of the first texts 
 from which Mr. Murray discoursed on his first visit to Bos- 
 ton. “If one should buy a rich cloth, and make it into a 
 garment, and then burn the garment, but save the remnant, 
 what must be thought of him this was one of his first sen- 
 tences. Homely and clumsy as was the argument, it had 
 a strange and sad effect upon a young man of enterprise who 
 heard it ; he carried it to his home in one of our inland 
 towns, and made it the means of awakening a curiosity and 
 a prejudice that terminated in the defection of a large neigh- 
 borhood from the faith once delivered to the saints. From 
 
36 
 
 DIGNITY AND IMPORTANCE 
 
 that neighborhood have gone several lettered men, who have 
 blended the fascinations of learning with the ungainly creed 
 of their childhood; and may it not be a rational fear that 
 several congregations will be seduced into a ruinous neglect 
 of religion by a train of influences that started from the one 
 witless illustration of John Murray? And well would it be 
 if all the evil that flows from the pulpit were the emanation 
 of an unsaiictified ministry. Does not much of it come from 
 the imperfect addresses of even pious divines; from their bad 
 utterance, that gives an unkind meaning to goodly w’ords ; 
 from their style of composition, that makes a hearer turn 
 away the richest truth coming in such repulsive attire; from 
 their want of forethought and skill ; from an undue neglect 
 of prayer and study ; from clouded views, low purposes, little 
 faith, obtuse feeling ?i And, moreover, must it not deepen 
 our sense of the preacher’s critical situation to reflect, that 
 he often does not foresee the results of his language? He 
 does good without knowing it, and evil also. A sentence 
 that hastily escapes him has performed its work as hastily, 
 and has wrought a mischief which a century’s discoursing 
 will never repair. God has concealed from us the day of 
 our death, so that every day may be the pivot on which our 
 eternity is seen to depend. He has hidden from us the 
 names of the elect, so that no sinner may fail of applying to 
 himself the invitations of grace, and no Christian refuse the 
 duty of perseverance in view of a final preservation promised 
 of God. There is this apparent indefiniteness and obscurity 
 flung over the works and ways of Jehovah, and therefore the 
 seriousness which might otherwise be confined to a single 
 point, is now diffused through a whole existence. If the 
 preacher could always determine the moment when his audi- 
 tory would be most impressible, he might set a double guard 
 upon that moment. If he knew exactly w^hat discourse or 
 w^hat paragraph would happen to seize the peculiar attention 
 of an inquirer or caviller, a bright child or an inquisitive stu- 
 dent, he might lay out his great strength on a few sentences 
 and feel somewhat secure. He can indeed foresee that some 
 parts of his ministration will require more skill than others ; 
 but he will often find a surprising efficacy where he looked 
 
 ^ A melancholy illustration of the evil consequences which may 
 result from a single unguarded expression of a clergyman, is suggest- 
 ed in the Memoirs of Aaron Burr, Vol. 1. p. S8. 
 
OF THE preacher’s work. 
 
 37 
 
 for nothing. A discourse of Payson, which he thought little 
 of and wrote almost entirely at a sitting, was one of the most 
 effective that he ever preached. ‘‘ I could not but wonder,” 
 he says, “ to see God work by it.” So too the sentence 
 which the preacher utters without even a thought of its pow- 
 er, excites a prejudice or foments an evil passion, from the 
 effects of which the mind will never be restored. The word 
 fell almost unbidden from the pulpit, and it was perverted 
 to the eternal sorrow of one who listened to little beside 
 that word. The critical and momentous character of the 
 preacher’s work is therefore spread out over ail its parts, 
 even the most minute. He sometimes labors on his argu- 
 ments and has no fear for his illustrations ; but his illustra- 
 tions are misunderstood and more than undo the effect of his 
 reasoning. He neglects to pro've his doctrine, and many 
 from that accident infer that the doctrine is false. He fails to 
 apply it, and thereby satisfies some with a dead faith. When 
 he raises his hand to enforce a saying, he is like the man of 
 old who drew a bow at a venture, and knew not whom or 
 what he should smite. We have read of navigators, whose 
 hair turned from black to gray while they were steering their 
 bark through a dangerous pass, and feeling that a movement 
 of the helm, even for a single inch, would be for the crew’s 
 life or death. But it is often told with seeming surprise, that 
 Martin Luther never ascended the pulpit without fear as if 
 there were no cause for his fear when immortal interests may 
 have been suspended upon one felicitous or inapposite re- 
 mark. It is because Paul understood the quickness of hu- 
 man sympathies, and the facility of doing evil, and the cer- 
 tainty of doing something either for the hardening or the 
 mellowing of his hearers, that he preached with an alterna- 
 tion of hope and grief and courage and much heaviness 
 of spirit. Nothing can be a more philosophical inference 
 from such dubiousness of result, than the command of an an- 
 cient preacher, In the morning sow thy seed, and in the 
 evening withhold not thine hand^ for thou knowest not 
 whether shall prosper, either this or that, or wdiether they 
 both shall be alike good.” He who gives great heed to some 
 things in his preaching and none at all to others, is like one 
 
 ^ “ I am now an old man,” said Martin Luther, “ and have been a 
 ^ long time employed in the business of preaching ; but 1 never ascend 
 the pulpit without trembling.” 
 
 4 
 
38 
 
 DIGNITY AND IMPORTANCE 
 
 who watched all the night and let the thief enter in the 
 morning; who built his walls thick and high, and left only 
 one aperture open to the enemy. The spiritual watchman 
 ought always to pray and never to faint. 
 
 It were unphilosophical to object that a single discourse or 
 sentence is only an occasion of the good or evil alluded to 
 above, and should not be magnified into a cause ; that the 
 same good or evil would have been produced, even if there 
 had been no such occasions, and was associated with them 
 by a mere accident. The truth is, the occasion is as really 
 needful for the effect, as is the cause ; it is the occasional 
 CAUSE. The event may have taken place, perhaps, without 
 that specific occasion, and it may not. The fact remains un- 
 altered ; the men who have been instrumental of good or evil 
 are worthy of our praise or blame, even if other persons 
 might, in event of need, have had the same instrumentality. 
 Had it not been for Washington, we might perhaps have 
 achieved our independence. Had it not been for our revo- 
 lution, he might perhaps have been an eminent man. Had 
 it not been for Judas, our Saviour might have been betrayed. 
 Had it not been for money, Judas might have been a base 
 man. Still, it might have been otherwise. The actual occa- 
 sions of these good or evil events w ere, perhaps, essential to 
 the events themselves ; and are worthy of our regard as the 
 conditions, even if not the indispensable conditions, of great 
 effects. The contrary supposition diminishes our interest in 
 the facts of history and in real life. 
 
 The dignity and importance of the preacher’s work, may 
 be illustrated still more clearly, by the fact that God has 
 devised and approved it as the chief instrument of promoting 
 his glory among men. What God has instituted may not be 
 called common; and his mandate is not so much in the use- 
 ful words of human philanthrophy, ‘ disseminate tracts,’ ‘ or- 
 ganize Sabbath schools,’ as in the words of the Saviour’s 
 wisdom, ‘ Go ye and preach the gospel.’ God has so formed 
 the voice of the minister and the ear of the people, that the 
 philosophical consequence is, “ faith cometh by hearing,” if 
 the Spirit be present with his aid. He has so made the hand 
 and the face of the speaker, and the eye and heart of the 
 hearer, that the sacred office seems to have its foundation laid 
 in the very constitution of the body and soul, and like the 
 Sabbath, to have wffiat is technically called a moral as well ^ 
 as positive ground-work. The eye, voice, lips, arm and 
 
OF THE PREACHER S WORK. 
 
 39 
 
 attitude of such men as Mason and Stillman seem to have an 
 edifying power, because they are symbols of the truth which 
 edifies. This mysterious relation between the spirit of the 
 gospel and the tones of voice which express it, is a sign that 
 the preacher’s office is no arbitrary device. But the Christian 
 ministry is not merely of Divine institution, it has received; 
 peculiar marks of the Divine approval, Christ himself was a 
 preacher, and has thus imparted a lasting dignity to theofficeo. 
 Before he pronounced the sermon on the mount, which was the^ 
 ordination sermon for his disciples, he spent a whole night in 
 prayer ; for he knew the weighty results which would follow 
 from the ministry which he was to institute. He uttered a 
 parable for the purpose of showing that the preached word is 
 living and germinant, and that men ought therefore to ‘‘ take 
 heed how they hear.” As Head of the new dispensation; 
 he diffused the knowledge of his gospel over what was termed 
 the whole world, and planted churches in great numbers, 
 before a single book of the New Testament was written. 
 He sent forth apostles with no message save what came from 
 their own mouths, and in obedience to his last command, 
 they went everywhere preaching the word.” God testified 
 his approval of their labors by the fact, that on the same day 
 with one of Peter’s sermons ‘ there were added to (the church) 
 about three thousand souls,’ and a few days afterward ‘ the 
 number of the men (who believed) was about five thousand.’ 
 And in all succeeding times there have been some who 
 preached, and their words were as goads and as nails fast* 
 ened by the masters of assemblies; but when their posthu- 
 mous sermons were read on the mute parchment, it became 
 a wonder where was the hiding of their power. And there 
 have likewise been some who reasoned justly and felt right, 
 but their style of writing and speaking was so ill conformed 
 to God’s laws for the proclaiming of his word, that the hearer 
 learned a falsehood when the reader would have learned a 
 truth, and God blessed them as men and authors, but seldom 
 owned them as living preachers of his word. The seals of 
 peculiar favor which this office has received from God are 
 also found in the direct expressions of the men whom he in- 
 spired. We hear indeed of ‘‘ the foolishness of preaching 
 it is not, however, a real foolishness but only a seeming one 
 to the Greeks and them that perish. As in the soberest kind 
 of irony we call him a great and wise man, who is great and 
 wise only in his own esteem, so the apostle calls that work 
 
40 
 
 DIGNITY AND IMPORTANCE 
 
 foolishness, which is so only in the regard of perverse men, 
 and which though fruitless without aid from heaven, is yet 
 ‘‘ the power of God and the wisdom of God.” Jeremy Tay- 
 lor did well in saying, “ Let no preacher compare one ordi- 
 nance with another, as prayer with preaching to the dis- 
 paragement of either, but use both in their proper seasons 
 and according to their appointed order yet there are some 
 iDspired eulogiums on the work of preaching that can well 
 befit no other mode of Christian appeal. It were a singular 
 fancy to conceive of Paul as saying in his first chapter to the 
 Corinthians, ‘ I thank God that 1 preached the gospel to none 
 of you but Crispus and Gains, and I preached also to the 
 household of Stephanas ; besides I know not whether I 
 preached to any other, for Christ sent me not to preach the 
 gospel but to administer sacraments.’ The true language of 
 an apostle is, — ‘‘ Christ sent me not to baptize but to preach.” 
 “For a necessity is laid upon me, yea, woe is unto me, if I 
 preach not the Gospel.” “Let the elders who rule well be 
 counted worthy of double honor, espexially they who labor in 
 the word and doctrine 
 
 We have spoken of the sacred office as the chief instru- 
 ment of glorifying God. And here is its chief dignity. If it 
 were nothing but the means of refining and saving men, it 
 would command our homage; but that which it does for 
 men, it also does, as a thing of course, for the illustration of 
 the divine excellence. In more senses than one, whoever 
 presents a cup of water to a sick man performs thereby a 
 service to his father in heaven. It is the highest privilege 
 conceivable to be an instrument of setting forth the grace of 
 Jehovah by enlarging the number of his redeemed. But if 
 the preacher fail of this highest honor, he still may not weep 
 as one bereaved of all hope. His faithful message shall not 
 return void to heaven, but shall accomplish a great work. 
 All is not lost when man is lost, but the wrath of man shall 
 pay a reluctant tribute to the doctrines which the preacher 
 reveals. He magnifies the law and is sure of illustrating the 
 holiness and justice of the Lawgiver, even if he be the mel- 
 ancholy savor of death unto men. Whatever right step he 
 takes, is taken for the exaltation of the Divine character in 
 some one of its features. The honor of the law he is certain 
 of, or else the brighter glory of the gospel. A heathen 
 
 ^ See 1 Cor. 1 : 14—17. 9: 16. 
 
OF THE preacher’s WORK. 
 
 41 
 
 writer lias said that to know the Creator is to glorify him,” 
 and thus to make him known is to render sure honor to his 
 name. Nor does the preacher illustrate the Divine excellen- 
 ces for the whole world merely ; he is a minister to the praise 
 of God for other ranks of being. The apostle who “ magni- 
 fies his ofiice” may say, Unto me, who am less than the least 
 of all saints is this grace given, that I should preach among 
 the Gentiles the unsearchable riches of Christ, and to make 
 all men see what is the fellowship of the mystery, which 
 from the beginning of the world hath been hid in God, who 
 created all things by Jesus Christ, to the intent that now 
 unto the principalities and powers in heavenly places might 
 be known by the church the manifold wisdom of God.” 
 
 Exalted and momentous as is the work of him who is calb 
 ed to be the ambassador and even the mouth of Jehovah, the 
 work will rise yet higher in its worth and grandeur, as it is 
 performed with increased ability. If a sermon be great in 
 its theme, and good in its influence, then the more carefully 
 the theme is studied so much the more important will be the 
 sermon; the more skilfully the preacher adapts his style to 
 the nature of man, so much the more exuberant is the fruk 
 he may anticipate. True, he is only an instrument, and God 
 is a sovereign, and may bless the feeblest agency rather than 
 the strongest. He may do so, but commonly does not. If 
 he require means, he thereby requires the best means. If 
 he approve of preaching, then he gives most of his approval 
 to the best, most real preaching. It is generally his sovereign 
 purpose, to honor with the greatest success such instruments 
 as are, in themselves, most wisely fitted to secure the end 
 which he secures by them. He rules the wind and the tide 
 as he pleases, and yet the most cunning mariner will so adjust 
 the sails and prow and helm, as to receive the largest share 
 of the blessings coming from absolute sovereignty. The 
 man who is wise in winning souls to Christ will find out, what 
 are the laws according to which the decrees of heaven are 
 fulfilled among hearers of the w^ord, and he will strive to 
 shape his discourses so as to meet these law^s. And he is 
 the best husbandman in the moral vineyard, who studies 
 most faithfully the nature of the soil and the qualities of the 
 seed, who plants and waters at the hour and in the way 
 which the soundest discretion advises, and moreover is send- 
 ing up the devoutest and most persevering prayers to heaven 
 whence alone cometh increase. But what manner of man 
 4 * 
 
42 
 
 DIGNITY AND IMPORTANCE 
 
 must he be who is making these intricate observations, and 
 toiling for a perfect conformity to the laws of God’s highest 
 workmanship! What agonizing of the inner spirit must he 
 often endure, when selecting and aiming the dart which 
 may save or destroy a hearer dear to him as an own son 1 If 
 a Christian is the highest style of man, what must a preacher 
 'be? If an undevout astronomer is mad, what shall we say 
 •of an undevout pastor and bishop? If any man should be 
 one of various learning and severe, protracted study, of gen- 
 erous impulses and painful w^atchings, of intense longing 
 after improvement, and of daily progress in mental and moral 
 culture, what must be the character and purposes of the con- 
 secrated man who stands between the great God and a hos- 
 tile congregation, — who knows that at every opening of his 
 mouth he may so affect his hearers as to make them gems in 
 the crown of his rejoicing, or make himself responsible for 
 their ruin? The homely words that Philip Henry wrote on 
 the day of his ordination over a small people, express the 
 feelings of every true preacher: ‘‘I did this day receive as 
 much honor and work^ as ever I shall be able to know what to 
 do with. Lord Jesus 1 proportion supplies accordingly.” 
 
 An honor and a work indeed at all times, is the Christian 
 ministry; but emphatically such is it in an age like our own. 
 When Philip Henry preached, the people were less intelli- 
 gent, less inquisitive, books were more difficult of access, the 
 standard of popular eloquence was lower, the demands upon 
 the ministry less imperative than they are at present. Then 
 it was easier than it is now, for the clergyman to maintain a 
 marked ascendancy over his people. This ascendancy ought 
 to be still preserved, and hence the character of the modern 
 pulpit should be more elevated than that of the pulpit two 
 hundred years ago. 
 
 And if the preacher’s work for our times is peculiarly 
 exalted, so is it in an eminent degree for our nation. Other 
 communities have severe laws and a rigorous police for the 
 preservation of order ; we must maintain the public quiet by 
 a moral influence. Other nations retain standing armies as 
 a means of suppressing cabals among the people ; we must 
 rely on the pulpit for our security against insurgents. The 
 institutions of other lands are supported by their venerable 
 antiquity ; ours, by that sober conviction which comes, in 
 part, from the preaching of the law of God. In many coun- 
 tries there is no popular orator except the clergyinan ; hence 
 
OF THE preacher’s work. 
 
 43 
 
 is it easy for him to acquire a commanding authority over 
 the multitude, who deem it a great exploit to speak in public. 
 But we live in a land of declaimers, and the danger is that un- 
 less the occupants of our pulpit shall discipline their reasoning 
 powers, their feelings and voices more than they have some- 
 times done, they will be surpassed in respect of eloquence by 
 our statesmen, lawyers, lecturers and debaters. The pop- 
 ular mind has received an impulse among us, which adds 
 an uncommon responsibility to our clergymen. Just so far 
 as our citizens are distinguished for enterprise, thoughtfulness, 
 independence of judgment, a power of controlling the minds 
 of other men, in that degree does the work of preaching the 
 Gospel to them rise in importance. 
 
 And if there is an unusual dignity investing the pulpit of 
 an enlightened and free nation, there must be a greatness 
 altogether peculiar in the preaching of divine truth to such 
 of our Christian sects, as preserve a simple style of worship 
 and an independent form of polity. These denominations 
 are left to rely on the proclaiming of the Gospel, as their 
 chief attraction. If the Romanists had no Bossuet or Bourda- 
 loue or Massillon, still they would have a fascinating ritual to 
 supply the place of interesting sermons. But the more apos- 
 tolical churches have but little left them, when the ‘‘ preach- 
 er’s throne” is filled by incompetent men. They depend on 
 the intellectual mode of administering truth. When this fails, 
 all fails. Because they depend upon it, therefore is its dig- 
 nity increased. Because their preacher is more important 
 than their masters of ceremonies^ because he receives but lit- 
 tle adventitious aid from imposing rites, therefore should he 
 bestow an unprecedented amount of labor upon his discourses, 
 make them prominent and attractive by their length such as 
 meets the demands of a contemplative mind, by their style 
 such as is faithful to the sentiment, by their delivery such as 
 is true to the style, by their appropriateness, richness and 
 variety of thought, their spirit of sympathy with all that is 
 innocent in man, their outflowings of nature as it is quick- 
 ened and freshened by grace, their mellowing, genial and 
 healthful influence on the feelings. It is often said that 
 because our religious ceremonies are so modest, we cannot 
 hope to exert a controlling influence over the people. And 
 in recent days, a tendency has arisen to make our order of 
 worship more ostentatious than it has been. The origin of 
 this tendency may be traced to our low appreciation of pulpit 
 
44 
 
 DIGNITY AND IMPORTANCE 
 
 excellence. We have forgotten, that none of the fine arts 
 can fascinate the mind so much and so long as eloquence ; 
 that painting and sculpture and architecture and music are 
 less alluring than ‘the gracious words which may come from 
 the mouth of the preacher/ Eloquence is the natural ac- 
 companiment of religious truth. It is indeed, a part of this 
 truth. Without it we cannot preach the whole Gospel, for 
 the Gospel is itself eloquence. In some states of society men 
 may be controlled by a parade of ceremonies, but the leading 
 spirits in our community are governed by more intellectual 
 means; by thought, by religious thought, by thought seen in 
 its simple beauty, working without the aid of borrowed orna- 
 ments, expressed as it ought to be in the words of one w’ho 
 understands not books only but men also, and with the voice 
 of one who feels what he is uttering. We are not poor 
 enough to need the trappings of formality to cover our spirit- 
 ual nakedness. Never was a form of worship more attrac- 
 tive than ours; its simplicity is its winning feature; for it 
 does not hide or veil those truths for which the mind of man 
 was made, and in which, whether holy or selfish, it must feel 
 some kind of interest. But this form should be properly ob- 
 served ; and the proper observance of it requires an intelligent 
 perception, a hearty love of sound doctrine. The fascinating 
 ceremony of our Puritan worship must be, a style of dis- 
 course which expands the intellect while it subdues the heart. 
 Never let our politicians have occasion to despise our clergy- 
 men ; for the genius of Puritanism requires that its minis- 
 ters be men of stature. Never let our literary journalists 
 have reason to adopt, in describing our pulpit,-the supercil- 
 ious tone which has been common among the critics of 
 Britain in describing theirs. “Malignity itself,” says an 
 Edinburgh reviewer, “ cannot accuse our pulpits and theolog- 
 ical presses of beguiling us by the witchcraft of genius. 
 They stand clear of the guilt of ministering to the disordered 
 heart the anodynes of wit or fancy. Abstruse and profound 
 sophistries are not in the number of their offences. It is 
 mere calumny to accuse them of lulling the conscience to 
 repose by any syren songs of imagination. If the bolts of in- 
 spired truth are diverted from their aim, it is no longer by 
 enticing words of man’s wisdom. Divinity fills up her week- 
 ly hour by the grave and gentle excitement of an orthodox 
 discourse, or by toiling through her narrow round of sys- 
 tematic dogmas, or by creeping along some low level of 
 
OF THE PREACHER^S WORK. 
 
 45 
 
 schoolboy morality, or by addressing the initiated in mythic 
 phraseology ; but she has ceased to employ lips such as those 
 of Chrysostom and Bourdaloue. The sanctity of sacred things 
 is lost in the familiar routine of sacred words. Religion has 
 acquired a technology, and a set of conventional formulas, 
 torpifying those who use and those who hear them.” But 
 so must it not be among us, for the high character of our 
 clergy is the only “ national establishment” that our church 
 has to rest on. We cannot maintain the authority of reli- 
 gious truth, unless it be preached by men to whom all others 
 shall have reason to look up. The sermons that were ‘‘ de- 
 livered at Golden Grove, to the family and domestics of Lord 
 Carberry, or, at most, to a few gentlemen and ladies of that 
 secluded neighborhood, and to as many of the peasantry of 
 the estate as could understand English”^ should be surpassed 
 in excellence by the sermons delivered before a thinking, an 
 inquisitive, a reading, a free people, who have, and who 
 know that they have, much of the civil and ecclesiastical 
 power in their own hands, and who require of their preacher 
 more acumen, more learning, more of moral excellence than 
 has been demanded in other lands and times and churches. 
 Our Sabbath Schools, and Bible classes, our popular com- 
 mentaries, our cheap books, our lyceums, yea atid even our 
 railroads make it needful for the minister to push his inves- 
 tigations over and far beyond the line to which his predeces- 
 sors advanced, distant as that line may be, and to search for 
 wisdom among treasures yet hidden. For all this expense 
 of energy, his pecuniary emolument is but small; therefore 
 must he be a man of generous philanthropy. He must un- 
 dertake his labor for the love of it, and the love of its good 
 results. In the best sense of the term, he must be a great 
 man, for self denial in the service of mankind is true great- 
 ness. He must have that large-hearted professional enthu- 
 siasm which in this land, at this day, is essential to the true 
 respectability of the pulpit. Such was the enthusiasm of 
 Richard Baxter. In his Dying Thoughts, this veteran in 
 the sciences affirms, “ For forty years I have no reason to 
 think that I ever labored in vain.” He toiled in season and 
 out of season, in the study and in the sanctuary, he published 
 a hundred and sixty-eight volumes, all of them displaying 
 acumen and an amount of erudition that surprises us; yet, in 
 
 ' See Heber’s Life of Jeremy Taylor, pp. 189, 190. 
 
46 DIGNITY AND IMPORTANCE OF THE PREACHEr’s WORK. 
 
 the conclusion of the whole matter, he thus avows liis prefer- 
 ence for- the preacher’s duties above those of the philosopher 
 even : “ I have looked over Hutton, Vives, Erasmus, Scali- 
 ger, Salmasius, Casaubon and many other critical gramma- 
 rians, and all Gruter’s critical volumes. I have read almost 
 all the physics and metaphysics I could hear of. I have 
 wasted much of my time among loads of historians, chro- 
 nologers and antiquaries. I despise none of their learning ; 
 all truth is useful. Mathematics which I have least of, I 
 find a pretty manlike sport ; but if I have no other knowl- 
 edge than these, what w^ere my understanding worth ? What 
 a dreaming dotard should I be? I have higher thoughts of 
 the schoolmen than Erasmus and our other grammarians had. 
 I much value the method and sobriety of Aquinas, the subtle- 
 ty of Occam, the plainness of Durandus, the solidity of Ari- 
 miensis, the profundity of Bradwardine, the excellent acute- 
 ness of many of their followers ; of Aureolus, Capreolus, 
 Bannes, Alvarez, Zumel, etc.; of Mayro, Lychetus, Trom- 
 beta, Faber, Meurisse, Rada, etc. ; of Ruiz, Pennattes, 
 Saurez, Vasquez, etc. ; of Hurtado, of Albertinus, of Lud a 
 Dola, and many others. But how loath should I be to take 
 such sauce for my food, and such recreations for my business. 
 The jingling of too much and false philosophy among them 
 often drowns the noise of Aaron’s bells. I feel myself much 
 better in Herberts templeJ^ 
 
DIALOGUES ON ELOQUENCE^ 
 
 PARTICULARLY THE 
 
 ELOQUENCE OE THE PULPIT. 
 
 BY 
 
 M. DE FENELON, 
 
 ARCHBISHOP OF CAMBRAY. 
 
The following translation of Fenelon’s Dialogues was made by Rev. 
 William Stevenson, M A., Rector of Morningthorp in Norfolk, Eng- 
 land. 
 
PREFACE, 
 
 BY THE CHEVALIER RAMSAY. 
 
 Both the ancients and the moderns have treated of elo- 
 qnence, with different views, and in different ways ; as logicianSj 
 as grammarians, 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 dialogues. 
 
 In the ancient writers we find many solid precepts of rheto- 
 ric, 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 passions. 
 
 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 sub- 
 ject 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 
 5 
 
50 
 
 PREFACE. 
 
 only to please the ear with harmonious sounds, and the imagi- 
 nation 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 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 affect- 
 ing 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 judgment. Our learned author 
 distinguishes the genuine 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 shows 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 everything that can re- 
 commend truth to our assent and admiration. 
 
DIALOGUES 
 
 CONCERNING ELOQUENCE, 
 
 THE FIRST DIALOGUE, BETWEEN AND B. AND C. 
 
 A, Well, Sir, I suppose you have been hearing the ser- 
 mon to which you would have carried me. I have but very 
 little curiosity that way, and am content with our parish 
 minister. 
 
 JB. 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 con- 
 trary, 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 everywhere. 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 ren>ember of k. 
 
 B. I should only mangle the sermon, by endeavoring 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 de- 
 sign, 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 entreat- 
 ed? 
 
 B, No ; but the preacher’s thoughts were so refined, and 
 depended so much on the turn and delicacy of his expres- 
 
52 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 sions, that though they charmed me while I heard them, they 
 cannot be easily recollected ; and though one could remem- 
 ber them, if they be expressed 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 
 vanish thus upon the touch, and will not bear a review. I 
 should be much better pleased with a discourse which has 
 more body in it, and less spirit; that things might make a 
 deeper impression on the mind, and be more easily remem- 
 bered. What is the end of speaking, but to persuade people, 
 and to instruct them 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 I 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 
 recollect of it. The text was this :i ‘ I have eaten ashes like 
 bread.’ Now could any one make a happier choice for a 
 text for Ash-Wednesday ? He showed 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 
 Artemesia, with regard to her husband’s ashes. His^ transi- 
 tion 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 immortal life.’ He turned this division 
 various ways, and every time he gave it a new lustre by his 
 
 ^ Psalm cii. 9. 
 
 ® The Romish preachers, in the preamble of their sermons, ad- 
 dressed themselves to the Virgin Mary; and are ofttimes very artful 
 in their transition to it, as our author observes. We have a remark- 
 able example of this in one of the greatest French orators, M. L’Esprit 
 Flechier, bishop of Nisrnes, who seems to be oftener than once allud- 
 ed to in these dialogues. In his panegyric on S. Joseph he introdu- 
 ces his Ave Maria thus : — Everything seems to concur to the glory 
 of my subject ; the Holy Spirit, Jesus Christ, and Mary, are concern- 
 ed in it ; why may 1 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 to her, and 
 which S. Joseph no doubt often repeated; Hail ! Mary, etc. — Pane- 
 gyriques^ Vol. I. p. 71. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 53 
 
 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 rny thoughts, or to lessen 
 your esteem, of it. We ought to reverence the word of God ; 
 to improve ourselves by ail the truths that a preacher explains ; 
 and avoid a critical humor, lest we should lessen the authori- 
 ty of the sacred function. 
 
 B. You have nothing to fear. Sir, at present. It is not 
 out of curiosity that I ask your opinion, but because I would 
 have clear notions 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 ser- 
 mon, that it was a very sorry one.i 
 Why so? 
 
 A. Why ; can a sermon, in which the Scripture is falsely 
 applied, a scrap of profane history is told after a dry, childish 
 manner, 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 I shall 
 agree. When the preacher chose these words for his text, 
 
 ‘ I have eaten ashes like bread,’ ought he to have amused his 
 audience with observing some kind of relation between the 
 
 ^ “A preacher may propose a very regular method, prosecute it very 
 exactly, express himself all along with abundance of accuracy, and, 
 if you will, of elegance too; adorn the whole with many a fine flow- 
 er 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.” — F ordyce, on Pulpit Eloquence. 
 
54 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 mere sound of his text, and the ceremony of the day 1 Should 
 he not first have explained the true sense of the words, before 
 he applied them to the present occasion? 
 
 B. It had been better. 
 
 A. Ought he not, therefore, to have traced the subject a 
 little higher, by entering into the true occasion and design of 
 the Psalm, and explaining the context? Was it not proper 
 for him to inquire, whether 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 one hundred and second Psalm,) speaks of his own mis- 
 fortunes : he tells us, that his enemies insulted him cruelly, 
 when they saw him in the dust, humbled 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 hu- 
 miliation 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 Scrip- 
 ture? 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,i 
 which are so natural and proper for this ceremony, and cho- 
 sen 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. 
 
 H. 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 
 
 Gen. 3: 19. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 55 
 
 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 Ar- 
 temesia’s sorrow; when he ought to have alarmed them, and 
 given them the most terrible images of death? 
 
 H. I perceive then you do not love turns of wit, on such 
 occasions. But what would become of eloquence if it were 
 stript of such ornaments ? Would you confine everybody to 
 the plainness of country 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 
 endeavoring 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. 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 con- 
 nect and retain the whole ; in fine, a division that shows at 
 once the extent of the subject, and of all its parts. But, on 
 the contrary, here is a man who endeavors to dazzle his hear- 
 • ers, 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 legerdemain.^ 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 
 
 ^ “ A blind desire to shine and to please, is often at the expense of 
 that substantial honor which might be obtained, were Christian ora- 
 tors to give themselves up to the pure emotions of piety, which so 
 well agree with the sensibility necessary to eloquence.” — Abbe Mau- 
 ry’s Principles of Eloquence^ sect. 9. 
 
 “ Uncommon expressions, strong flashes of wit, pointed similes, and 
 epigrammatic turns, especially when they recur too frequently, often 
 disfigure, rather than embellish, a discourse. It commonly happens, 
 in such cases, that twenty insipid conceits are found for one thought 
 which is really beautiful.” — Hume’s Essays. 
 
56 
 
 DIALOGUES CONCERNING ELOQUENCE^ 
 
 you not ask me whether I meant to banish eloquence from 
 the pulpit ? 
 
 B. Yes. I fancy that is your drift. 
 
 A. Think you so? Pray what do you mean by elo- 
 quence ? 
 
 jB. 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. 
 
 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 of- 
 ten they speak likewise to please others. But while one en- 
 deavors 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 for- 
 tune, strives to please, only that he may gain the affection 
 and esteem of such as can gratify his ambition, or his ava- 
 rice : so that this very design of pleasing is still but a differ- 
 ent manner of persuasion that the orator aims at; for he 
 pleases others to inveigle their affection ; that he may there- 
 by persuade them to what advances his interest. 
 
 B, You cannot but own then that men often speak to 
 please. The most ancient orators had this view. Cicero’s 
 orations plainly show that he labored hard for reputation ; 
 and who will not believe the same of Isocrates, and Demos- 
 thenes too ? All the panegyrists were more solicitous for 
 their own honor, 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 eloquence to its perfection ; it in- 
 spired 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 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 57 
 
 they did not show an indecent affectation 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 humor, 
 and examine the subject with calmness and temper, like per- 
 sons who are afraid of nothing so much as of error, and let 
 us place the true point of honor in a candid acknowledgment 
 of our mistakes, whenever we perceive them. 
 
 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 
 transgressing 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 vouch- 
 ed. By mentioning Demosthenes and Isocrates together, 
 you disparage the former ; for the latter was a lifeless de- 
 claimer, that busied himself in polishing his thoughts, and 
 giving an harmonious cadence to his periods. He had a 
 veryi low and vulgar notion of eloquence, and placed 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 periods of a panegyric, which was a discourse concern- 
 ing the necessities of Greece, could give but a very small and 
 slow relief to the republic, against the enterprises of the Per- 
 sian king. Demosthenes spoke against Philip in a quite dif- 
 ferent manner. You may read the comparison that Dionysi- 
 us Halicarnassus has made of these two orators, and see there 
 the chief faults he observed in Isocrates ; whose discourses 
 are vainly gay and florid, and his periods adjusted with in- 
 credible pains, merely to please the ear : while on the contra- 
 
 ^ In the introduction of this very panegyric, that our author men- 
 tions, Isocrates says : Such is the nature of eloquence, that it makes 
 great things appear little, and small things seem great ; that 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 endeavor to declaim better than they. — Up- 
 on which Longinus (§ 38,) makes this judicious remark; that by giv- 
 ing such a character of eloquence, in the beginning of his panegyric, 
 the orator in effect cautioned his hearers not to believe his dis- 
 course. 
 
58 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 ry,i Demosthenes moves, warms, and captivates the heart. 
 He was too sensibly touched with the interest of his country, 
 to mind the glittering 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 art- 
 ful address is so masterly, that it never appears. Nothing 
 ever equalled the force and vehemence of his discourses. 
 Have you never read the remarks that Longinus made on 
 them in his treatise of the Sublime? 
 
 B* No ; is not that the treatise that M. Boileau translated ? 
 Do you think it fine? 
 
 A, I am not afraid to tell you that I think it surpasses Ar- 
 istotle’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, intersperses among 
 his precepts, many fine examples from the greatest authors, 
 to illustrate them. He^ treats of the Sublime in a lofty man- 
 ner, 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 fa- 
 mous ancient writers. 
 
 ' In oratoribus vero, Graecis quidem, adrnirabile -est quantum inter 
 omnes uniis excellat. Attamen cum esset Demostbeiaes, multi ora- 
 tores magni, et clari fuerunt, et antea fuerant, nec postea defecerunt. 
 — Cic. Orat. § 2. 
 
 Quid denique Demosthenes ? non cunctos illos tenues et circum- 
 spectos (oratores) vi, sublirnitate, impetu, cultu, cornpositione supera- 
 vit.? non insurgit locis non figuris gaudet.^ non translationibus 
 nitet? non oratione ficta dat tacentibus vocem? — QuintU. lib. xii. 
 cap. 10. 
 
 2 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. 
 
 Mr. Pope's Essay on Criticism^ p. 45. 
 
dialogues concerning eloquence. 
 
 59 
 
 JB. 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. 
 
 jB. Did not those days fall vastly short of the politeness of 
 former ages? and can you imagine that an author, who flour- 
 ished in the declension of learning and eloquence, had a bet- 
 ter taste than Isocrates ? 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 judgment upon the ancient mo- 
 dels ; 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 lived in a more refined age. And this defect ought the 
 rather to be overlooked in a particular discourse, where Lon- 
 ginus 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 glorious charac- 
 ter he gives Demosthenes, from whom he quotes several pas- 
 sages that are most sublime ; he will likewise show you those 
 faults of Isocrates that I mentioned. If you be unwil- 
 ling to take the trouble of becoming acquainted with these 
 authors, by reading their works, you may get a very just no- 
 tion of them by consulting Longinus. Let us now leave Iso- 
 crates ; and talk of Demosthenes and Cicero. 
 
 B. You are for leaving Isocrates, because he is not for 
 your purpose. 
 
 A. Let us go on then with Isocrates, since you are not yet 
 convinced ; and let us judge of his rhetoric by the rules of 
 eloquence itself ; and by the sentiments of Plato, the most^ 
 
 ^ Sed ego neqae illis assentiebar, neque haram disputationum in- 
 ventori, et principi longe omnium in dieendo gravissimo et eloquen- 
 tissimo, Platoni, cujus turn Athenis cum CharmadA diligentius legi 
 Gorgiarn ; quo in libro, in hoc maxime admirabar Platonein, quod 
 mihi in oratoribus irridendis ipse esse Orator summus videbalur. — 
 Cic. de Oral. lib. 1. § xi. Quid denique Demosthenes — non illud 
 jusjurandum per caesos in Marathone ac Salamine propugnatores rei- 
 
60 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 eloquent writer among the ancients. Will you be determined 
 by him? 
 
 JB. I will be determined by him, if he be in the right : but 
 I never resign my judgment 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 judg- 
 ment, 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 endeavor to prove it then. Eloquence, if I mis- 
 take not, may be considered in three respects ; as the art of 
 enforcing truth on people’s minds, and of making them bet- 
 ter ; as an art indifferent in itself, which wicked men may 
 use as well as good; and which may be applied to recom- 
 mend injustice and error, as well as probity and truth ; and 
 as an art, which selfish men may use to ingratiate themselves 
 with others, to raise their reputation, and make their fortune. 
 Which of these ends do you admit of? 
 
 JB. I allow of them all. What do you infer from this con- 
 cession ? 
 
 A. The inference will afterwards appear. Have patience 
 a little, and be satisfied, if I say nothing but what is evident- 
 ly true, till by gradual advances I lead you to the right con- 
 clusion. Of the three ends of eloquence I now mentioned, 
 you will undoubtedly prefer the first. 
 
 jB. 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 second 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 favor to hear me a little, you will 
 
 publicae, satis manifesto docet praeceptorem ejus Platonem fuisse ? 
 quern ipsum num Asianurn appellabimus, plerumque instinctis divirio 
 spiritu vatibus comparandum ? — Quint, lib. xii. cap. 10. See LongU 
 nus, § xiii. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 61 
 
 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 ambiguity, you condemn the abuse of rhetoric.^ 
 
 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 endeavoring to please others by talking ; that he 
 may raise his reputation or his fortune? 
 
 B. You know my opinion already. I reckon such a use 
 of eloquence 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 f 
 Suppose you had some new State or Commonwealth, to 
 model, in what kinds of knowledge would you have the sub- 
 jects trained up, and instructed ? 
 
 B. In every kind that could make them better. I would 
 endeavour to make them good subjects, peaceable, obedient,, 
 and zealous for the public welfare. I would have them fit to 
 defend their country in case of war, and in peace to observe 
 and support the laws, to govern their families, cultivate their 
 lands, train up their children 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 themselves 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 con- 
 
 ^ When I consider the means of happy living (says an eloquent 
 writer) and the causes of their corruption, I can hardly forbear recant- 
 ing what 1 said before ; and concluding that eloquence ought to be 
 banished out of all civil societies, as a thing fatal to peace and good 
 manners. To this opinion 1 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 Sprat's Hist, of the Royal 
 Society., p. iii. 
 
 6 
 
m 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 duced to people’s health and strength ? I do not mention 
 the beauty of the body ; for that is a natural consequence of 
 health and vigor, in bodies that are duly formed. 
 
 B. I 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 constant labors and employments of peace^ or the 
 fatigues of war ? 
 
 JB. Yes ; I should follow that rule. 
 
 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 carrying light and certain- 
 ty along with us. Answer me, then, if you please. 
 
 B. Seeing we lay down the rule you last mentioned, for 
 the management of the body, there is certainly greater rea- 
 son to follow it in the conduct and improvement of the mind. 
 
 A. Would you permit such arts as are only subservient to 
 pleasure, amusement, and vain curiosity ; and have no rela- 
 tion 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, etc. So that it is the usefulness of the mathe- 
 matics that would recommend them to your patronage. And 
 if you tolerate 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? 
 
 jB. I would encourage them. 
 
 A. WouTd you not lay them under some proper restraint, 
 according to the judgment and practice of the ancient Greeks, 
 who always joined pleasure and usefulness together ? 
 
 B. Explain yourself a little. 
 
DIALOGUES CONCERNING ELOQUENCE. 63 
 
 A. Though they joined music and poetry together, and 
 carried both these arts to the greatest perfection, they ap- 
 plied them to inspire people’s minds with fortitude, and 
 noble thoughts. They used poetry and music to prepare 
 them for battle, and carried musicians and their various in- 
 struments 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 harmo- 
 ny, they sweetly instilled wisdom into their children. They 
 made them 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 eastern people reckon- 
 ed dancing a serious kind of employment, like music and 
 poetry. The mysterious dances of the priests were adopted 
 by the heathens among their ceremonies, on solemn festivals, 
 in honor of their gods. There were a thousand instructions 
 couched under their poems and their fables; nay, their most 
 grave and austere philosophy always appeared with an air of 
 gaiety and good humor. All those arts that consisted either 
 in melodious sounds, regular motions of the body, or the use 
 of words ; music, dancing, eloquence, and poetry, were in- 
 vented to express the passions, and by that means, to commu- 
 nicate these passions to others. Thus did they endeavor 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 plea- 
 sure, favored the most serious designs of the ancients; and 
 were used to promote morality and religion. Even the di- 
 version of hunting was encouraged to train up the youth for 
 war. Their strongest pleasures 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 perni- 
 cious scheme of religion ; in which the Greeks, and all the 
 ancient sages of the heathen world, were strangely deceived, 
 
 ^ 2 Sam. vi. 5, 14. 
 
64 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 being plunged into gross idolatry. But notwithstanding this 
 fundamental mistake, they chose a very proper way of in- 
 spiring 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, yet if 
 great care be not taken, politeness gradually degenerates 
 into an unmanly softness. The Asiatic Greeks fell first into 
 this corruption. The lonians grew effeminate, and all that 
 coast of Asia was a theatre of luxury. The Cretans too be- 
 came corrupted, notwithstanding the wise laws of Minos. 
 You know the verse that St. Paul quotes from one 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 infected. Pleasure, which was used at 
 first to convey wisdom into people’s minds, usurped the place 
 of wisdom itself : and in vain did the philosophers remonstrate 
 against this disorder. Socrates arose, and showed his de- 
 luded 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 poeti- 
 cal compositions, (even such parts of Homer himself,) as did 
 not incline people to love order, and wise laws. This, Sir, 
 was the judgment 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 valuable 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 separate pleasure from virtue, people 
 will be strongly tempted to forsake a virtuous course. Be- 
 sides, that which gives pleasure only, without 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 ? 
 But let us go on to the end, for we are not yet perfectly 
 agreed. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 65 
 
 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 promoting 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 ? 
 
 B. They are impostors, that ought to be banished from all 
 societies. 
 
 A, They do no harm. You cannot think they are sor- 
 cerers ; so that you have no reason to be afraid of their prac- 
 tising any diabolical 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 the common people. I will not suffer such idle 
 persons in my commonwealth, 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. 
 1 say the same of all those strolling vagabonds, who amuse 
 crowds with silly prattle and foolish songs. For though they 
 should never lie, nor say anything 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 represent no scenes of immodesty or extravagant love? 
 I do not ask you this question as a Christian ; answer only 
 as a lawgiver, and a philosopher. 
 
 B. If tragedies did not conduce to instruction as well as 
 to pleasure, 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 re- 
 public, 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 strengthen the laws, and pro- 
 mote 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 
 6 * 
 
66 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 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 endeavored to excite pity or terror. 
 
 B. I remember I have met with this last rule in M. 
 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? 
 
 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 others, and have no other business but mere- 
 ly to talk? Is it not upon this principle that you would ex- 
 clude all such tragedies as do not convey instruction as well 
 as pleasure? Now, will you suffer that to be done in prose, 
 which you will not tolerate in verse ? After such a just rigor 
 against useless poetry, how can you show any favor to those 
 declaimers, who talk only to show their parts? 
 
 B, But these orators we were speaking of, have two de- 
 signs that are commendable. 
 
 A. What are they ? 
 
 B. The first is to maintain themselves ; for by their pro- 
 fession 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 liveli- 
 hood, unless he get it by some employment that is useful to 
 the public ? 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 em- 
 ployment, and do not divert your neighbors from their busi- 
 ness. 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 rhetoricians ? 
 
 JB. But I have a second reason to offer for tolerating 
 them. 
 
 A. Pray, let us hear it. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 67 
 
 B, Why ! the orator serves the public. 
 
 A. In what ? 
 
 B, He improves people’s minds, and teaches them elo- 
 quence. 
 
 A, Suppose I should invent some fantastic art, or imagi- 
 nary language, 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. 
 
 A, You cannot prove, then, that an orator serves the pub- 
 lic 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 ? 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 servicea- 
 ble in his way, and maintains his family with what he gains 
 by supplying other people’s necessities. So that you see the 
 most ordinary employments tend to some useful purpose ; 
 and there is no other art but the rhetorician’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, 
 gratify the declaimer’s pride and ambition. But, for the 
 honor of your republic. Sir, do not tolerate such an abuse. 
 
 B, I must grant that an orator’s aim should be to make peo- 
 ple more wise and virtuous. 
 
 A, Do not forget this : you shall see the consequences of 
 it by and by. 
 
 B. Notwithstanding this concession, he who is employed 
 in instructing others, may at the same time endeavor to ac- 
 quire reputation 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 praises, 
 
68 DIALOGUES CONCERNING ELOQUENCE, 
 
 and propose models of virtue^ and valor that are worthy of 
 imitation. 
 
 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 or- 
 der to excite their emulation, and to show them that virtue 
 and true glory are inseparable. Therefore a panegyric should 
 be kept from all general, excessive, flattering praises, and 
 such barren thoughts as do not afford the least instruction. 
 Everything should tend to make the hearers in love with 
 what is truly great and good. But we find that most pane- 
 gyrists seem to magnify particular virtues, only that they may 
 more effectually praise those that practised them, and set 
 off their heroes to greater advantage. When they have any 
 one to praise, they exalt his peculiar virtues far above all oth- 
 ers. But everything 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, (how- 
 ever deserving 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 pan- 
 egyrist has such a mean view, as to praise the person, rather 
 than the virtues that render him conspicuous, 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 ^Eneas. 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 all its defects ; nay, these very defects 
 
 ' Perspicuuin est igitur, alia esse in homine optanda, alia laudanda. 
 Genus, forma, vires, opes, divitiae, ceteraque quae fortuna det, aut 
 extrinsecus, autcorpori, non Iiabeni in se verarn laudein, quae deberi 
 Virtuti uni putatur. — Virtus autern, quae est per se ipsa laudabilis, et 
 sine qua nihil laudari potest, tamen habet plures partes, quarum alia 
 est ad laudationem aptior. — Cic. de Orat. Lib. ii. § 84. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 69 
 
 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 accomplished ; 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 instruc- 
 tions for the whole conduct oflife ; and one cannot but observe 
 that the poet’s design, in describing a prudent man whose 
 wisdom makes him always successful, was to show posterity 
 what good effects might be expected from prudent piety, and 
 a regular life. Virgil in his ^neid, has imitated the Odys- 
 sey in his hero’s character, and has drawn him brave, mod- 
 erate, pious and steady. But it is evident that the praise of 
 ^neas was not the poet’s principal aim. That Wo was 
 designed to represent the Roman people, who descended 
 from him ; and Virgil meant to show them that their extrac- 
 tion was divine, that the gods had destined them to g(wern 
 the world ; and by this he animated them to the practice of 
 such heroic virtues 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 sus- 
 pected, is his having had his private interest 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. 
 
 jB. But will you not allow a poet, or an orator, to seek his 
 fortune in an honorable way ? 
 
 A. After this useful digression concerning panegyrics, we 
 now return to the difficulty you proposed. The question is, 
 whether an orator 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 ? 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 ? 
 
 B- Yes. 
 
7U DIALOGUES CONCEUNING ELOQUENCE. 
 
 -4. 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, i mercenary declaimers, do you 
 think they would oppose all the foolish, unruly passions of 
 men ? If they themselves be subject to avarice, ambition, 
 luxury, and such shameful disorders, will they be able to 
 cure others ? If they seek after wealth, can they be fit to 
 disengage others from that mean pursuit ? I grant that a 
 virtuous and disinterested orator ought always to be supplied 
 with the conveniences of life, nor can he ever want them, if he 
 be a true philosopher, — I mean such a wise and worthy per- 
 son, as is fit to reform the manners of men; for then he will 
 live after a plain, modest, 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 worthy of his ac- 
 ceptance. He may have honor and authority conferred on 
 him ; but if he be master of his passions, as we suppose, and 
 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 flattery or dissimulation. In short, 
 an orator cannot be fit to persuade people, unless he be in- 
 flexibly upright ; for, without this steady virtue, his talents 
 and address, would, like a mortal poison, infect and destroy 
 the body politic. For this reason Cicero^ thought, that vir- 
 
 ^ Jam hoc quis non videt, maximam partem orationis in tractatu 
 aequi bonique consistere ? dicetne de his secundum debitam rerum 
 dignitatem malus atque iniquus? denique — demus id quod nullo mo- 
 do fieri potest, idem ingenii, studii, doctrinae, pessimo atque optinm 
 viro ; uter melior dicetur orator? nimirum qui homo quoque melior. 
 Non igitur unquam malus idem homo, et perfectus orator. — Quint, lib. 
 xii. c. 1. 
 
 ^ Est enim eloquentia una quaedam de surnmis virtutibus — quae 
 quo major est vis, hoc est magis probitate jungeiida, summaque pru- 
 dentia; quarum virtutum expertibus si dicendi copiam tradiderirnus, 
 non eos quidem oratores effecerimus, sed fureiitibus quaedam arma 
 dederimus . — De Oral. lib. iii. § 14. 
 
 Sit ergo nobis orator quern instituimus is, qui a M. Catone, fini- 
 tur, vir bonus, dicendi peritus — Adde quod ne studio quidem op('ris 
 pulcherrirni vacare mens, nisi omnibus vitiis libera, potest — Quid pu- 
 tamus facturas cupiditatem, avaritiam, invidiam ? quarum impoten- 
 tissimae cogitationes, somnos etiam ipsos et ilia per quietem visa, per- 
 turbent. Nihil est enim tarn occupatum, tarn multiforme, tot ac tarn 
 variis atFectibus concisum atque laceratum, quam mala mens — Quint 
 lib. xii. cap. 1. 
 
DIALOGUES COiVCERNING ELOQUENCE. 
 
 71 
 
 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 convinced himself of what he says, and con- 
 sequently, he cannot persuade 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 tal- 
 ents to raise himself in the world? 
 
 A. Let us look back always to the principles we laid down. 
 We have agreed that eloquence, and the profession of an ora- 
 tor, should be devoted to the instruction of people, and the 
 reformation of their practice. 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, fru- 
 gality, a generous concern for the public good, and an invio- 
 lable regard to the laws and constitution ; and the orator^s 
 zeal for all these must appear in his conduct, as well as in 
 his discourses. But will he, who strives to please others, that 
 he may make his fortune, and who therefore avoids disoblig- 
 ing anybody ; I say, will such an artful, selfish person incul- 
 cate unacceptable truths with boldness and authority ? or, if 
 he should, will any one believe a man, who does not seem to 
 believe himself? 
 
 B. But supposing him to be in narrow circumstances, he 
 does no harm, I hope, by endeavoring to improve them ? 
 
 A, If he be pinched, let him try to mend his condition 
 some other way. There are other professions that will easi- 
 ly 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 al- 
 most starving, to be judges in your commonwealth ? Would 
 you not be afraid that their wants might expose them to cor- 
 ruption, or betray them into some dishonorable compliance? 
 Would you not rather choose persons of note and distinction, 
 who are above necessity, and out of the reach of its tempta- 
 tions? 
 
 B, I believe I should. 
 
 A. For the same reason, if you wanted orators, that is, 
 public masters to instruct, reclaim, and form the minds and 
 manners of the people, 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 su- 
 
72 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 perior office, but were clogged with their personal concerns 
 and narrow views of private interests would you not excuse 
 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 ? 
 
 It would be better. But does not the experience of 
 our own age plainly show that an orator may make his for- 
 tune, by preaching rigid virtue with great vehemence ? 
 Where can we find keener satires against the prevailing cor- 
 ruptions of the age, and severer moral 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. It is very true ; but moral instructions have no weight 
 or influence, when they are supported neither by clear prin- 
 ciples, 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 be- 
 fore 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. They believe his^ life, more than his talk ; 
 
 ^ 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 cler- 
 gy ; the more they follow their proper callings, they do the more cer- 
 tainly advance their general one ; the better priests they are, they 
 become also the better Christians. Every part of their calling, when 
 well performed, raises good thoughts, and brings good ideas into 
 their minds, and tends both to increase their knowledge, and quicken 
 their sense of divine matters. A priest then is more accountable to 
 God and the world for his deportment, and will be more severely ac- 
 counted with, than any other person whatsoever. He is more watch- 
 ed over and observed than all others. Very good men will be, even 
 to a censure, jealous of him ; 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, b) 
 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. There- 
 fore 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 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 73 
 
 and when they know him to be selfish, ambitious, 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, 
 yet they believe and act as he does. But, what is \vorst 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? 
 
 A, No; if an unbebever 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 emotions of self-love. When I 
 pressed you with the authority of Socrates and Plato, you 
 would not resign your judgment 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 sub- 
 ject ? 
 
 B, Is it possible ? I should be very glad of it. 
 
 A. Well then; Plato introduces Socrates discoursing with 
 Gorgias, a famous rhetorician, and Callicles, one of his dis- 
 ciples. This Gorgias was Isocrates’ master; and (as Tully 
 tells us,) he was the first man that boasted of his being able 
 to talk eloquently on everything, in which ridiculous vanity 
 he was afterwards imitated by other Greek declaimers. 
 These two men, Gorgias and Callicles, harangued plausibly 
 enough on every subject; being wits that shone in conversa- 
 tion, and had no other business but to talk finely. However, 
 they wanted, what^ Socrates wished every man to have, solid 
 
 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. 
 
 ^ — Inventi sunt qui, cum ipsi doctrina et ingeniis abundarent, a re 
 autem civili eta negotiis, animi quodam judicio abhorrerent, hanc di- 
 
74 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 principles of morality, and a sedate, just way of reasoning. 
 Plato therefore having shown what a ridiculous turn of mind 
 these men had ; represents Socrates as diverting himself with 
 their folly, and facetiously puzzling the two orators so much 
 that they could not tell him what eloquence is. Then he 
 proves that rhetoric, (which was the profession of these de- 
 claimers,) is not truly an art; for, according to him, ‘ an art 
 is a regular discipline, which teaches men to do something 
 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 ap- 
 plied 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 harbors 
 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 expected. 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 labor, seeing virtue and in- 
 gratitude are inconsistent. I need not tell you all the argu- 
 ments he uses to show 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 repre- 
 sent to you what he says of the evils that these vain haranguers 
 occasioned in the republic. 
 
 B. It is evident that such rhetoricians were dangerous in 
 the Grecian commonwealths, where they could mislead the 
 people and usurp the government. 
 
 A, That is the chief danger that Socrates apprehended 
 from them. But the principles he lays down, on this occa- 
 sion, reach a great deal further. In fine, though you and I 
 speak now of ordering a commonwealth, our inquiry and con- 
 clusions are not applicable to democracy alone, but to every 
 
 cendi exercitationem exagitarent atque contemneront. Quorum 
 princeps Socrates fuit, is qui omnium eruditorum testimonio totius- 
 que judicio Graeciae cum prudentia etacumine et venustate et subtili- 
 tate, turn vero eloquentia, varietate, copia, quamcumque in partem 
 dedisset, omnium fuit facile princeps — Cujus ingenium variosque ser- 
 mones immortalitati scriptis suis Plato tradidit. — Cicero de Oral. lib. 
 iii. § 16 . 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 75 
 
 kind •of government, whether it be strictly a republic, an 
 aristocracy, or a monarchy. So that the particular 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 otljers, that relate 
 to the body. The two that belong to the mind, are moral 
 philosophy and the knowdedge of the national laws. Under 
 the head of moral philosophy he comprehends the laws of na- 
 ture 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 considered the second art, as a remedy that is to be used 
 to suppress falsehood, 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 law^s and constitution, to pun- 
 ish 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 
 ivhich cures the body wdien 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 medi- 
 cine 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 subtilty of wrang- 
 ling sophists ; a set of spurious philosophers, who abuse rea- 
 son, and, having no sense of public good, aim only at pro- 
 moting 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 rhetoricians, who en- 
 deavor 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 regard to the body, says Socra- 
 tes, the gymnastic art begins to be exchanged for skill in 
 
76 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 dress, which gives the body but false, deceitful ornaments. 
 Whereas we ought to desire only such a natural comeliness 
 as results from health of body, and due proportion of its mem- 
 bers; which must be acquired and preserved by temperance 
 and exercise. The proper and seasonable use of medicine 
 is likewise laid aside, to make room for delicious dishes, and 
 such palatable things as raise and ensnare the appetite. And 
 instead of carrying off gross humors from the body by proper 
 evacuations, to restore its health ; nature is clogged and over- 
 charged, and a false appetite is excited by all the various 
 ways of luxury and intemperance. He farther observes, that 
 those orators, who in order to cure men should have given 
 them bitter physic, and with authority have inculcated the 
 most disagreeable truths ; have on the contrary done for the 
 mind, what cooks do foi 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 declaim- 
 ers 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 general 
 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 that you have heard the sen- 
 timents of this wise heathen, what do you say of that elo- 
 quence which tends only to please and give pretty descrip- 
 tions; when (as he says) we ought to cauterize, and cut to 
 the quick, and earnestly endeavor to cure people’s minds by 
 the bitterness of remedies, and the severity of an abstemious 
 diet? 1 appeal to your own judgment in this case; if you 
 were sick, would you be pleased with a physician, who in 
 the extremity of your illness should waste his time, and amuse 
 you with explaining to you some fine hypothesis in an elegant 
 style, instead of making pertinent inquiries into the cause 
 and symptoms of your distemper, and prescribing suitable 
 remedies? Or, in a trial at law, where your estate or your 
 life w^ere at stake, what would you think of your lawyer, if he 
 should play the wit in your defence, and fill his pleading 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 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 77 
 
 plainly the absurdity of false oratory, and of the unseason- 
 able ostentation of it, in such cases as I have now mention- 
 ed ; but we are so strangely unconcerned about religion, and 
 the moral conduct of life, that we do not observe the same 
 absurdity in careless, vain-glorious orators, who yet ought to 
 be the spiritual physicians and censors of the people. In- 
 deed, the sentiments of Socrates on this subject ought to 
 make us ashamed. 
 
 B, 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 Romans, 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 ac- 
 count that their profession was so much honored, and that 
 Tully gives us such a lofty character of a true orator.i 
 
 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 others. 
 
 A, Instead of giving you my opinion, I shall go on to lay 
 before you the rules that the ancients give us, but I shall 
 only touch upon the chief points ; for, I suppose, you do not 
 expect that I should enter into an endless detail of the pre- 
 cepts of rhetoric. There are but too many useless ones; 
 which you must have read in those books where they are 
 copiously explained. It will be enough if we consider the 
 most important rules. Plato in his Phaedrus shows us, that 
 
 ' Neque vero mihi qaidquam praestabilius videtur, quam posse di- 
 cendo lenere liominum coetus, mentes allicere, voluntates impel- 
 lere quo velit : unde autem velit, deducere. Haec una res in omni 
 libero populo, maximeque in pacatis tranquillisqiie civitatibus prae- 
 cipue semper floruit, semperque dorninata est. Quid enim est aut 
 tain admirabile, quam ex infinita multitudine hominum existere unum, 
 qui id quod omnibus natura sit datum, vel solus, vel cum paucis 
 facere possit? — aut tarn potens, tamque magnificum, quam populi 
 motus, judicum religiones, senatus gravitatem, unius oratione con- 
 verti ? — Ac ne plura, quae sunt pene innumerabilia, consecter, com- 
 prehendam brevi ; sic enim statuo, perfect! oratoris moderatione et 
 sapientia, non solum ipsius dignitatem, sed et privatorum plurimo- 
 rum et universae reipublicae salutem maxime contineri. — Cic. de. 
 Oral. lib. i. § 8. 
 
 7 * 
 
78 DIALOGUES CONCERNING ELOQUENCE. 
 
 the greatest 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 interest, the parts of which he is com- 
 posed, 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 discharge his duties in society. 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 people, 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 proper way to in- 
 struct and reform the people. You see. Sir, this knowledge 
 comprehends all the solid parts of philosophy and politics. 
 So that Plato meant to show us that none but a philosopher 
 can be a true orator. And it is in this sense we must un- 
 derstand all he says in his Gorgias, against the rhetoricians ; 
 I mean, that set of men who made profession of talking fine- 
 ly and persuading others, without endeavoring to know, from 
 solid philosophy, what one ought to teach them. In short, 
 according to Plato, the true art of oratory consists in under- 
 standing those useful truths of which we ought to convince 
 people, and the an of moving their passions, in order to per- 
 suasion. Ciceroi^ says almost the very same things. He 
 seems, at first, to think that an orator should know every- 
 thing, because he may have occasion to speak on all sorts of 
 
 * Ac mea quidem sententia, nemo poteiitesse omni laude cunm- 
 latus orator, nisi erit omnium rerum magnarurn, atque artium scien* 
 tiam consecutus . — De Oral. lib. 1. § 6. Oratorem plenum atque per- 
 fectum esse eum dicam, qui de omnibus rebus possit varie copioseque 
 dicere? — Ibid. § 13. Verum enim oratori quae sunt in hominum vita, 
 quandoquidem in ea versatur orator, atque ea est ei subjecta materies, 
 omnia quaesita, audita, lecta, disputata, tractata, agitata esse debent. 
 —Lib. iii. § 14. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 79 
 
 subjects ; and (as Socrates observed before hini)i a man can 
 never talk well on a point of which he is not entirely master. 
 But afterwards, because of the pressing necessities and short- 
 ness of life, Tully insists 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 ,2 
 which relates to the conduct and affairs of social life. But 
 above all things, he would have an orator^ know the fame of 
 man, both with regard to his soul and body, and the natural 
 tendency and force of his passions ; because 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 foun- 
 dation 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 rea- 
 soning,^ 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, instead of 
 wise orators, we should have only trifling, injudicious de- 
 
 ^ Etenim ex lerum cognitione efflorescat, et redundet oportet ora- 
 tio; quae nisi subest res ab oratore percepta et cognita, inanem quan- 
 dam habet elocutionem et pene puerilem. — De Oral. lib. i. § 6. 
 
 ^ Positum sit igitur in primis — sine philosophia non posse effici, 
 quem quaerimus eloquentem — Nec vero sine philosophorum discipli- 
 na, genus et speciem cujusque rei cernere, neque earn deliniendo 
 explicare, nec tribuere in partes possurnus; nec judicare, quae vera, 
 quae falsa sint; neque cernere consequentia, repugnantia videre, am- 
 bigua distinguere. Quid dicam de natura rerum, cujus cognitio 
 magnam orationis suppeditat copiarn ? De vita, de officiis, de virtute, 
 de moribus ? — Oral. § 4. 
 
 * Omnes animorum motus, quos hominum generi rerum natura 
 tribuit, penitus pernoscendi. — De Oral. lib. i. § 5. — Nurn admoveri 
 possit oratio ad sensus animorum atque motus vel inflammandos, vel 
 etiam extinguendos, (quod unum in oratore dominatur), sine diligen- 
 tissima pervestigatione earum omnium ration um quae de naturis hu- 
 mani generis ac moribus, a philosophis explicantur. — De Oral. lib. i. 
 § 14. Quare hie locus de vita et moribus, totus est oratori perdiscen- 
 dus. — Ibid. § 15. 
 
 ^ Nec vero dialecticis modo sit instructus, sed habeat omnes phi- 
 losophiae notos et tractates locos. Nihil enim de religione, nihil de 
 morte, nihil de pietate, nihil de caritate patriae, nihil de bonis rebus, 
 aut inalis, nihil de virtutibus, aut vitiis — nihil, inquam, sine ea scien- 
 tia, quam dixi, graviter, ample, copiose dici et explicari potest. — Oral. 
 § 33. 
 
80 DIALOGUES CONCERNING ELOQUENCE. 
 
 claimers. He further requires not only an exact knowledge 
 of all the principles of ethics, but likewise that the orator be 
 fully acquainted with antiquityJ He recommends the care- 
 ful perusal of the ancient Greek writers, especially the his- 
 torians, both for their style, and for the historical facts they 
 relate. He particularly enjoins'^ the study of the poets, be- 
 cause 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, com- 
 prehensive view of things, before he attempt to speak in pub- 
 lic. I fancy I could almost repeat some of his words on this 
 subject ; so often have I read them, and so strong an impres- 
 sion did they make on my thoughts. You will be surprised 
 to see how much knowledge, and how many^ qualities he re- 
 quires. * An orator/ says he, ‘ ought to have the acuteness 
 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. 
 
 ^ Cognoscat etiam rerum gestarurn et memoriae veteris ordinem, 
 maxime scilicet nostrae civitatis, sed et imperiosorum populorum et 
 regum illustrium — Nescire autem quid antea quam natus sis acciderit, 
 id est semper esse puerum— Commemoratio autem antiquitatisexem- 
 plorumque prolatio summa cum delectatione, et auctoritatem ora- 
 tioni afFert et fidem. — Oral. § 34. Apud Graecos autem eloquen- 
 tissimi homines remoti a causis forensibus, cum ad caeteras res illus- 
 tres, turn ad scribendam historiam maxime se applicaverunt. Nam- 
 que et Herodotus — Et post ilium Thucydides omnes dicendi artificio 
 mea sententia facile vicit — Denique etiam a philosophia profectus 
 princeps Xenophon. — De Oral. lib. ii. § 13, 14. 
 
 2 Legendi etiam poetae, cognoscenda historia, omnium bonarum 
 artium scriptures. — De Drat. lib. i. § 34. Est enim finitimus oratori 
 poeta, numeris adstrictior paulo, verborum autem licentia liberior ; 
 multis vero ornandi generibus socius ac pene par ; in hoc quidem 
 certe prope idem, nuliis ut terminis circumscribat aut definiat jus 
 suum, quo minus ei liceat eadem ilia facultate et copia vagari qua 
 velit. — Ibid. § 16. 
 
 3 Non quaeritur mobilitas linguae, non celeritas verborum, non 
 denique ea quae nobis nori possumus fingere, facies, vultus, sonus. 
 In oratore autem acumen dialecticorum, sententiae philosophorum, 
 verba prope poetarum, memoria juris consultorum, vox tragoedorum, 
 gestus pene sumrnorum actorum, est requirendus. Quamobrem ni- 
 hil in hominum genere rarius perfecto oratore inveniri potest ; quae 
 enim, singularurn rerum artifices, singula si mediocriter adepti sunt, 
 probantur, ea, nisi omnia summa sunt in oratore, probari nonpossunt. 
 — De Oral. lib. i. § 28. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 81 
 
 C. I have observed, indeed, on several occasions, that 
 some orators, though they have good natural parts, want a 
 fund of solid knowledge. Their heads seem unfurnished, 
 and one cannot but perceive they labor 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. 
 
 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 provision. But the discourses of such declaim- 
 ers 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 pre- 
 parations, however troublesome, must needs be very imper- 
 fect, and any judicious hearer will easily discern their de- 
 fects. 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 pre- 
 paratory study, lay out all his application upon particular sub- 
 jects, he is forced to put off his hearers with florid expressions, 
 gaudy metaphors, and jingling antitheses. He delivers no- 
 thing but indeterminate common-place notions ; and patches 
 together 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 un- 
 discerning multitude, who are easily dazzled and imposed 
 on ; but this repute is very precarious, and could not subsist 
 long, if it w^ere not supported by a cabal of acquaintance, and 
 the zeal or humor of a party. They who know the true end 
 and rules of eloquence cannot hear such empty vain haran- 
 guers, without satiety, disgust, and contempt. 
 
 C. It seems then you would have a man wait several years 
 before he attempt to speak in public ; for the flower of his 
 
82 DIALOGUES CONCERNING ELOQUENCE. 
 
 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 very well how great the power of action is. But un- 
 der 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 peru- 
 sal of the best authors ought to be his main business. 
 
 C. Your judicious observation puts me in mind of a preach- 
 er 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 collec- 
 tions of sermons, and common-place book of separate sen- 
 tences and book quotations that he has gathered 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 anything he says, nor doth anything 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 impatiently 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 an harangue leave you cold and lan- 
 guid, 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 ap- 
 proves of Plato’s sentiments on this point ; and tells us^ that 
 the whole drift and force of a discourse should tend to 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 impression upon you, and gain your attention 
 and assent to what they say ; if they move and animate your 
 
 Lib. i. § 5. lib. Vu § 82. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 83 
 
 passions, so as to raise you above yourself,^ you may be as- 
 sured 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 
 declaimers. 
 
 B. Stay a little. Sir, if you please, till I ask you a few more 
 questions. 
 
 A. I wish I could stay longer, gentlemen, for your conver- 
 sation is very engaging ; but I have an affair to despatch 
 which will not admit of delay. To-morrow I will wait on 
 you again, and then we shall finish this subject at leisure. 
 
 B, Adieu, then. Sir, till to-morrow. 
 
 SECOND DIALOGUE. 
 
 B. You are extremely kind. Sir, in coming so punctually. 
 Your conversation yesterday was so 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 lose any part of 
 your discourse. 
 
 A, Such conferences are very useful among those who re- 
 ally 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 con- 
 versing with you ; seeing you are not displeased at the free- 
 dom I take. 
 
 B, Let us leave off compliments. Sir ; I know best how to 
 judge of myself, and I perceive clearly that without your as- 
 sistance I 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. 
 
 ^ See Longinus^ § vii. 
 
84 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 B. Let us lose no time in preamble ; we shall have a 
 thousand things to say. Proceed, therefore, Sir, to rec- 
 tify my mistakes, and begin at the point where we left off yes- 
 terday. 
 
 A. Of what point were we talking, when we parted ? I 
 have really forgotten. 
 
 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 opin- 
 ion, 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 enlighten- 
 ing them ? You could not reckon him a true orator. He 
 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 dangerous in the 
 commonwealth, as we have seen before from the reasoning of 
 Socrates. 
 
 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 the truth, in 
 a plain, dry, exact, methodical manner ; or make use of the 
 geometrical way of reasoning, without adding anything to 
 adorn or enliven his discourse ? Would you reckon him an 
 orator ? 
 
 B, No ; I should think him a philosopher only. 
 
 A. To make a complete orator then, we must find a phi- 
 losopher, who knows both how to demonstrate any truth, and 
 at the same time, to give his accurate reasoning all the natu- 
 ral beauty and vehemence of an agreeable, moving discourse, 
 to render it entirely eloquent. And herein lies the differ- 
 ence 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 con- 
 vinces your judgment, 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 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 85 
 
 than a metaphysician, in proving the existence of God. The 
 metaphysician would give you a plain demonstration of it, 
 and stop at the speculative 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 per- 
 suasion, can never have a sufficient 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 lan- 
 guage, and books elegantly written, but having no solid prin- 
 ciples of knowledge with their politeness and erudition, they 
 were generally libertines. 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 dis- 
 gusted everybody. Excuse this digression. I return now to 
 the point ; and must remind you that persuasion has this ad- 
 vantage beyond mere conviction or demonstration, that it not 
 only sets truth in the fullest light, but represents it as amia- 
 ble, 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 ingratitude, their horror 
 against cruelty, their compassion for the miserable, their love 
 of virtue, and to direct every other passion to its proper ob- 
 jects. This is what Plato calls affecting the minds of an au- 
 
 ' — Omnes animorum motus, quos hominum generi reriim natura 
 tribuit, penitus pernoscendi ; quod omnis vis ratioque dicendi in eo- 
 rum qui audiunt mentibus aut sedandis aiit excitandis, exprimenda 
 est. — Cic. De Orat, lib. i. § 5. Maximaque pars orationis admoven- 
 da est ad animorum motus nonnunquam, aut cohortatione aut com- 
 memoratione aliqua, aut in spem, aut in inetum, aut ad cupiditatem, 
 aut ad gloriam concitandos, saepe etiam a temeritate, iracundiaj.spe, 
 injuria, credulitate revocandos. — Ibid. lib. ii. § 82. 
 
 8 
 
86 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 dience, 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 rea- 
 son, Tully said he had heard several persons declaim in an 
 elegant, engaging 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? 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 con- 
 cerned for his own fame, than for the justice of his cause. 
 And this will always be the case when people employ one to 
 plead for them, who regards their business no farther than as 
 it gives him an opportunity of distinguishing himself and of 
 shining in his profession. Thus we find that among the Ro- 
 mans, their pleading at the bar was ofttimes nothing else but 
 a pompous declamation. After all, we must own thatTully^s 
 youthful and most 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 expe- 
 rience 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 
 endeavored to support and revive expiring liberty, and to an- 
 imate the commonwealth against Antony, his enemy, you do 
 then not see him use points of wit and quaint antitheses ; he is 
 truly eloquent. Everything 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 everything 
 that can move and animate the passions. 
 
 C, You have often spoken of witty conceits and quaint 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 87 
 
 turns. Pray what do you mean by these expressions ? For 
 I can scarce distinguish those witty turns from the other or- 
 naments of discourse. In my opinion, all the embellishments 
 of speech flow from wit and a vigorous 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 be- 
 tween a flash of wdt, (or quaint turn,) and a solid ornament 
 or noble, delicate thought.i 
 
 A. Reading and observation will teach you best ; there are 
 a hundred different sorts of witty conceits. 
 
 C. But 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 1 want still some dis- 
 tinguishing marks to direct my judgment. 
 
 A. I will give you one, then, which perhaps will satisfy 
 you. We have seen that eloquence consists not only in giv- 
 ing clear, convincing proofs, but likewise in the art of mov- 
 ing 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.^ 
 
 ^ True wit is nature to advantage dress’d, 
 
 What oft was thought, but ne'er so well express’d ; 
 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 otf sprightly wit. 
 
 For works may have more wit than does them good, 
 
 As bodies perish through excess of blood. 
 
 Pope's Essay on Criticism. 
 
 ^ 1 cannot forbear warning you, in the most earnest manner, against 
 endeavoring at wit in your sermons, because, by the strictest compu- 
 tation, it is very near a million to one that you have none ; and be- 
 cause too many of your calling have consequently made themselves 
 everlastingly ridiculous by attempting it. I remember several young 
 men in this town, who could never leave the pulpit under half a do- 
 zen conceits ; and this faculty adhered to those gentlemen a longer 
 or a shorter time, exactly in proportion to their several degrees ofdul- 
 
88 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 C. What do you mean by painting 1 I never heard that 
 term applied to rhetoric. 
 
 A. To paint, ^ is not only to describe things, but to repre- 
 sent the circumstances of them, in such a lively,^ sensible 
 manner, that the hearer shall fancy he almost sees them with 
 his eyes. For instance; if a dry historian were to give an 
 account of Dido’s death, he would only say, she was over- 
 whelmed with sorrow after the departure of ^neas, and that 
 she grew weary of her life, so went up to the top of her pal- 
 ace, and, lying down on her funeral pile, she stabbed herself. 
 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 be- 
 fore your eyes.3 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 imagi- 
 nation 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 supposed 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 live- 
 liest pictures to people’s imagination. I have taken an ex- 
 ample 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 
 
 ness ; accordingly, I am told that some of them retain it to this day. 
 I heartily wish the brood were at an end. — Swfft's Letter to a Young 
 Clergyman. 
 
 ^ See Longinus, § xv. 
 
 ® Plus est evidentia, vel ut alii dicunt, repraesentatio, quam per- 
 spicuitas; et illud patet ; hoc se quodamrnodo ostendit — Magna 
 virtus est, res de quibus loquimur, dare atque ut cerni videan- 
 tur, enunciare. Non enim satis efficit, neque ut debet plane domina- 
 tur oratio, si usque ad aures valet, atque ea sibi judex, de quibus cog- 
 noscit, narrari credit, non exprimi, et oculis mentis ostendi — Atque 
 hujus summae, judicio quidem meo, virtutis facillima est via. Natu- 
 ram inlueamur, hanc sequamur. — (^uintU. lib. viii. c. 3. 
 
 ^ iEneid, lib. iv. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 89 
 
 from eloquence is, that the poet paints with enthusiasm, and 
 gives bolder touches than the orator. But prose allows of paint- 
 ing in a moderate degree ; for, without lively descriptions, 
 it is impossible to warm the hearer’s fancy, or to stir his 
 passions. A plain narrative does not move people ; we must 
 not only inform them of facts, but strike their senses by a 
 lively, moving representation of the manner and the circum- 
 stances of the facts we relate. 
 
 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 whites in. 
 Versification indeed, if it be in rhyme, is what injudicious 
 people reckon to be the whole of poetry. Some fancy them- 
 selves to be poets, because they have spoken or written in 
 measured words ; but there are many who make verses without 
 poetry, and others are very poetical without making verses. 
 If therefore 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 w^earisome. Ever since the fall of Adam, men 
 have been so low and grovelling that they are inattentive to 
 moral truths, and can scarce conceive anything but what af- 
 fects their senses. In this consists the degeneracy of human 
 nature. People grow soon weary of contemplation, intellectu- 
 al 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 religion of all the ancients consist- 
 ed of poetry and idolatry, which were always joined together 
 in their various schemes of superstition. But let us not wan- 
 der too far ; you see plainly that poetry, I mean, the live- 
 ly painting of things, is, as it w^ere, the very soul of elo- 
 quence. 
 
 C. But if true orators be poets, I should think that poets 
 are orators too ; for poetry is very proper to persuade. 
 
 A. Yes; they have the very same end. All the difference 
 between them consists in w^hat I have told you. Orators 
 8 * 
 
90 DIALOGUES CONCERNING ELOQUENCE. 
 
 are not possessed with that enthusiasm, which fires the poet^s 
 breast and renders him more lively, more sublime, and bolder in 
 expression. You remember the passage I quoted from Cicero. 
 
 C. Which? is it not — 
 
 A. That an orator ought to have the style almost of a po- 
 et : that almost points out the difference between them. 
 
 C. I understand you. But you do not come to the point 
 you proposed to explain to us. 
 
 A. Which? 
 
 C. The rule for distinguishing between witty turns and so- 
 lid ornaments. 
 
 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 ? 
 
 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 pleased 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 question is, whe- 
 ther we shall approve such thoughts and expressions as may 
 perhaps give an amusing delight, but in other respects, are 
 altogether useless ; and these I call quaint terms, 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 ornaments that the self-con- 
 ceited author uses, to paint his own character, and amuse 
 others with his wit, instead of filling their minds entirely 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 ; d 
 mean such thoughts as only flash and glitter upon the fancy, 
 but contain nothing that is solid, and conducive to persua- 
 sion. 
 
 C. I could agree to that, but that I am afraid such severity 
 would retrench the chief beauties of discourse. 
 
 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 full of a noble simplicity ; their art is entirely con- 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 91 
 
 cealed nature itself appears in 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 
 themselves to appear, but to employ our attention on the ob- 
 jects they describe ; as a painter endeavors to set before your 
 eyes wide forests, mountains, rivers, distant views and build- 
 ings, 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 this matter more 
 thoroughly than any other orator or critic,) assures us that in 
 composing, the poet should always keep out of sight, make 
 himself quite forgotten 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 move- 
 ments you spoke of. 
 
 A. They serve to raise in the hearer’s mind such emotions 
 as answer the orator’s purpose. 
 
 C. But in what do these movements of an orator con- 
 sist ? 
 
 A. In his words, and in the actions of his body. 
 
 B. What movement can there be in words? 
 
 A, A great deal. Tully tells us, that the very enemies of 
 Gracchus could not forbear weeping when he pronounced 
 these words'2 — ‘ Miserable man that I am ! Whither shall I 
 
 ' When first young Maro sung of kings and wars, 
 
 ’Ere warning Phoebus touch’d his trembling ears, 
 
 Perhaps he seem’d above the critic’s law, 
 
 And but from nature’s fountains scorn’d to draw ; 
 
 But when t’ examine every part he came, 
 
 JVature and Homer were, he found, the same. 
 
 Learn hence for ancient rules a just esteem ; 
 
 To copy nature is to copy them. 
 
 Pope. 
 
 * Quid fuit in Graccho, quem tu, Catule, melius meministi, quod 
 me puero tantopere ferretur ? quo me miser confcram ? quo xertam ? 
 in Capitoliumne ? at fratris sanguine redundat. Jin dowum ? matrcmne 
 ut miseram lamentamtcmque videam, et ahjectam ? quae sic ab illo ac- 
 ta esse constabat oculis, voce, gestu, inimici ut lachrymas tenere non 
 possent. Haec eo dico pluribus, quod genus hoc totum oratores, qui 
 sunt veritatis ipsius actores, reliquerunt ; irnitatores autem veritatis, 
 histriones, occupaverunt. — Cic. de Orat. lib. iii. § 56. 
 
92 DIALOGUES CONCERNING ELOQUENCE, 
 
 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. 
 
 jB. Think you so? 
 
 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 ray unhappy mother, lamenting her condition, with 
 the utmost grief.’ This is the same thing that was said be- 
 fore ; but what has become of that force and vivacity we then 
 perceived ? Where is that^ vehement manner, and abrupt 
 language, which so justly describes nature in the transports 
 of grief? The manner of saying a thing shows how it affects 
 the mind, and that is what most effectually touches the hear- 
 er. In such. passages, one ought studiously to avoid all re- 
 fined, uncommon thoughts, and even neglect connexion and 
 order ; otherwise the passion described has no appearance of 
 truth, or nature, in it. Nothing is more shocking than a 
 passion expressed in beautiful figures, pompous language and 
 well-turned periods. On this head I must recommend Lon- 
 ginus^ to you, who quotes many sublime examples from De- 
 mosthenes and others. 
 
 C. Besides the movements that attended an affecting, ve- 
 hement style, you mentioned others that flow from the ora- 
 tor’s gesture and action ; which I must entreat you to ex- 
 plain. 
 
 A. I cannot pretend to give you a complete system of rhe- 
 toric. 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 Quintilian,^ that the action of the Greeks 
 and Romans was far more violent than ours. They stamped 
 on the ground, and even beat their forehead. Tully men- 
 tions an orator, who in his pleading laid hold of his client, 
 and tore open his clothes to show the judges the wounds he 
 
 * See Longinus, § xviii. 
 
 2 See Longinus, §§ xviii, xix, xx, xxi. 
 
 3 Femur ferire, quod Athenis primus fecisse creditur Cleon, et 
 usitatum est, et indignatos decet, et excitat auditorem. Idque in 
 Callidio Cicero desiderat. Jfonfrons, inquit^ pcrcussa? non femur ? 
 pedum nulla supplosiof — Quint. Lib. xi, o. 3. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 93 
 
 had received in the service of the republic. This was a ve- 
 hement kind of action indeed ; but such as is reserved for 
 extraordinary occasions and doth not fall within the common 
 rules of gesture. 1 think it is not natural to be always mov- 
 ing one’s arm in talking; that motion^ 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 ihstance, use no ges- 
 ture 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. 
 
 jB. I wish you would state this matter clearly. For I 
 always believed, 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 ? 
 
 jB. I think so. 
 
 A, The motion of the body then should help to paint the 
 thoughts of the soul. 
 
 jB. Yes. 
 
 A. And that painting ought to be exact and faithful.3 
 
 ^ Brachii moderata projectio remissis hameris, atque explicantibus 
 se in proferenda manu digitis, continues et decurrentes locos maxime 
 decet. — Ibid. 
 
 2 Actio, inquam, in dicendo una dominatur ; sine hac summus ora- 
 tor esse in numero nullo potest ; mediocris, hac instructus summos 
 saepe superare. Huic priinas dedisse Demosthenes dicitur, quum 
 rogaretur quid in dicendo esset primum; huic secundas; huic tertias. 
 — De Orat. lib. iii. § 56. Est enim actio quasi serrno corporis ; quo 
 magis menti congruens esse debet — Atque in iis omnibus quae sunt 
 actionis, inest quaedam vis a natura data ; quare etiam hac imperiti, 
 hac vulgus, hac denique barbari maxime commoventur — iisdemenim 
 omnium animi motibus concitantur, et eos iisdem notis, et in aliis 
 agnoscunt et in se ipsi[s] indicant. — Ibid. § 59. 
 
 3 Omnis enim motus animi suum quendam a natura habet vultum 
 et sonum et gestum; totumque corpus hominis et ejus omnis vultus 
 
94 DIALOGUES CONCERNING ELOQUENCE. 
 
 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. 
 
 jB. I think I understand your nation exactly. Let me in- 
 terrupt you then a little, that you may see how far I enter 
 into the consequences that flow from the principle you laid 
 down. Youi 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 painting.^ 
 
 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 constrained by art. 
 
 B. That is plain. 
 
 A. Now, doth a man naturally use many gestures when 
 he says common things, without vehemence or the least mix- 
 ture of any sort of passion ? 
 
 B. No. 
 
 A. On such common subjects, then, we ought not to use 
 any action in public discourses, or at least but little ; for 
 
 omnesque voces, ut nervi in fidibus, ita sonant, ul a motu animi quo- 
 qae sunt pulsae. — Cicero, de Orat. Lib. iii. c. 57. 
 
 ^ Gestus quantum habeat in oratore nomenti, 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 ser- 
 mone sunt — Contra si gestus ac vultus ab oratione dissentiant, tristia 
 dicamus hilares, affirmemus aliqua renuentes, non auctoritas modo 
 verbis sed etiam fides desit. — Quint, lib. xi. c. 3. 
 
 ® 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 majesty of the hand, which 
 are so much celebrated in the orators of Greece and Rome. We can 
 talk of life and death in cold blood, and keep our temper, in a dis- 
 course which turns upon everything 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. I have heard it observed more than once, by those 
 who have seen Italy, that an untravelled Englishman cannot relish 
 all the beauties of Italian pictures, because the postures which are ex- 
 pressed 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 preach- 
 ing at Athens, where the apostle is represented as lifting up both 
 his arms, and pouring out the thunder of his rhetoric, amidst an au- 
 dience of pagan philosophers. — Addison. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 95 
 
 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 con- 
 tinued immoveable for a moment, this surprising pause 
 would keep the minds of the audience in suspense, and ex- 
 press an emotion too big for words to utter. 
 
 B, I doubt not but such unexpected pauses seasonably 
 employed, would be very significant, and would 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; I think the sight of a great as- 
 sembly, and the importance of the subject an orator treats of, 
 ought to animate him far more than if he were talking famili- 
 arly 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 himself, he chills the blood of his audience. Some- 
 time ago, I happened to fail asleep at a sermon, as you know 
 one is apt to do in the afternoon, (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 follow- 
 ing he would preach upon repentance. I was extremely sur- 
 prised 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 restrain- 
 ed me. The pronunciation of these declaimers is exactly 
 like their gesture ; for, as their voice is a perpetual monoto- 
 ny, so there is a uniformity in their gesture, that is no less 
 
 ' Uniim jam his adjiciendum est, cum praecipue in actione specte- 
 tur decorum^ saepe aliud alios decere. Est enim latens quaedam in 
 hoc ratio et inenarrabilis ; et ut vere hoc dictum est caput esse artis, 
 decere quod facias — Quare norit se quisque, nec tantum ex communi- 
 bus praeceptis, sed etiam ex natura sua capiat consilium formandae 
 actionis. — Quint, lib. xi. c. 3. 
 
96 
 
 DIALOGUES CONCERNING ELOaUENCE. 
 
 nauseous and unnatural, and equally contrary to the good 
 effect that one might expect from decent action. 
 
 J5. You said that sometimes they have not action enough. 
 
 We cannot wonder at that. For they do not discern 
 the things that require warmth and earnestness. They waste 
 their spirits 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 vehemence, for they are too airy, and 
 do not conceive things with sufficient strength, and therefore 
 do not speak with a proper energy. The Romans had a 
 wonderful talent this way, and the Greeks a greater. The 
 eastern nations excelled in it, and particularly the Hebrews. 
 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 them- 
 selves with sackcloth, 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, be- 
 cause such figurative actions were the effect of divine inspira- 
 tion. But even in other cases, we find that those people 
 understood much better then 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 va- 
 rious inflections of the voice 
 
 It is that variety, which gives so much grace and force 
 to the action of an orator, and made Demosthenes far excel 
 all others. The more easy and familiar 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 ve- 
 hement, and enforces lofty, affecting sentiments by a suitable 
 
 1 In omni voce est quoddam medium, ^sed suum cuique voci. Hinc 
 gradatim adscendere vocem utile et suave est ; (nam a principio 
 clamare agreste quiddam est ;) et idem illud ad formandam est vocem 
 salutare. Deinde est quoddam contentionis extremum — Est item 
 contra quoddam in remissione gravissimum, quoque tamquam sono- 
 rum gradibus descenditur. Haec varietas, et hie per omnes sonos 
 vocis cursus, et se tuebitur, et actioni afFeret suavitatem. — Cic. dc. 
 Oral. lib. iii. § 61. 
 
DIALOGUES CONCERNING ELOQUENCE. 97 
 
 energy of voice, and action. This due pronunciation^ 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 express. It gives a light as well as a grace to 
 language, and is the very life and spirit of discourse. 
 
 B, According to your notions of elocution, it is an art un- 
 known to our greatest orators. The preacher that you and 
 I heard, about a fortnight ago, did not observe your rule nor 
 even seem to endeavor it. Except the first thirty words of 
 his sermon, he spoke 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 seem- 
 ed 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 pronuncia- 
 tion, and I believe he did not perceive the need of them. 
 His voice is naturally melodious, and though it be ill man- 
 aged, 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 inflec- 
 tions 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 incapa- 
 ble of harmony or eloquence. 
 
 ' Ornata est pronuntiatio, cni sufFragatar vox facilis, magna, beata, 
 flexibilis, firma, dulcis, durabilis, clara, pura, secans aera, auribus 
 sedens. Est enim quaedam ad auditum accommodata, non magnitu- 
 dine, sed proprietate, ad hoc velut tractabilis, utique habens onines 
 in se qui desideraniur sonos intentionesque, et toto ut aiunt organo 
 instructa. — Illud vero maximum, quod secundum rationem rerum de 
 quibus dicimus, animorumque habitus, conformanda vox est, ne ab 
 oratione discordet. Vitemus igitur illam quae Graece fiovoTovta voca- 
 tur, una quaedam spiritus ac soni intentio ; non solum ne omnia cla- 
 mose, quod insanum est ; aut intra loquendi modum, quod motu caret ; 
 aut summisso murmure, quo etiam debilitatur omnis intentio ; sed ut 
 in iisdem partibus, iisdemque afFectibus, sint tamen quaedam non ita 
 magnae vocis declinationes^ prout aut verborum dignitas, aut senten- 
 tiarum natura, aut depositio, aut inceptio, aut'transitus postulabit; ut 
 qui singulis pinxerunt coloribus, alia tamen eminentiora, alia reduc- 
 tiora Fecerunt, sine quo ne membris quidem suas lineas dedissent. — 
 Quint, lib. xi. c. 3. 
 
 9 
 
98 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 B. But were there not many graces in the rapidity of his 
 discourse? . 
 
 A, Yes ; and I grant that in some affecting, lively pas- 
 sages, 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 pre- 
 scribing one remedy for all distempers. But we ought to ex- 
 cuse 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 al- 
 ready agreed that the modulation of the voice should be ex- 
 actly suited to the words. Now his style is even and uni- 
 form, without the least variety. On the one hand, it is not 
 familiar, 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 after the 
 other, containing a close and well-connected chain of rea- 
 soning, on clear ideas. In a word, he is a man that talks 
 good sense very correctly. Nay, we must acknowledge 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 con- 
 vincing 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 instruc- 
 tive, for, besides his not having a familiar, engaging, pathetic 
 manner of talking (as I observed before), his discourse does 
 not in the least strike the imagination,^ but is addressed to 
 
 ' 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 speak 
 so as to affect the senses and imagination of others, nor ought we al- 
 ways to endeavor it. When a subject is abstracted^ we can seldom 
 render it sensible (or apt to strike the imagination), without making 
 it obscure ; it is enough if it be made intelligible. Nothing can be 
 more unjust than the usual complaints of those, who would know 
 everything, and yet will not apply themselves to anything. They 
 take it amiss when we require their attention, and expect that we 
 should always strike their fancy, and continually please their senses 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 99 
 
 the understanding only. It is a thread of reasoning that can- 
 not be comprehended without the closest attention. And 
 seeing there are but few hearers capable of such a constant 
 application of mind, they retain little or nothing of his dis- 
 course. 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 attention, by moving 
 their passions, for dry instructions can have but little influence. 
 But the thing that I reckon least natural in this preacher, is 
 the continual motion he gives his arms, while there is nothing 
 figurative^ nor moving in his words. The action used in 
 ordinary conversation, would suit his style best, or his impet- 
 uous gesture would require a style full of sallies and vehe- 
 mence, 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 preacher, who can 
 alarm his hearers, and draw tears from them, answers the 
 end of eloquence better than he. 
 
 B. But how shall we know the particular gestures, and 
 the inflections of voice that are agreeable to nature ? 
 
 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 al- 
 ways to declaim, but will never 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 becom- 
 ing, and even strong and pathetic, when the subject requires 
 it. But you must not fancy, that you can express the pas- 
 sions by the mere strength of voice; like those noisy speak- 
 ers, who by bawling and tossing themselves about, stun their 
 hearers instead of affecting them. 3f we would succeed in 
 painting, and raising the passions, we must know exactly 
 what movements they inspire. For instance, observe what 
 is the posture, and what the voice of one, whose heart is 
 pierced with sorrow, or surprised at the sight of an astonish- 
 
 and their passions. But it is not in our power to gratify them. The 
 authors of romances and comedies are obliged thus to please and 
 amuse them ; but as for us, it is enough if we can instruct those who 
 are truljj attentive. — P, MalbranchP s Recherche de la verite^ Liv, iii. 
 c. i. 
 
100 
 
 DIALOGtjES CONCERNING ELOQUENCE. 
 
 ing object ; remark the natural action of the eyes ; what the 
 hands do ; and what the whole body. On such occasions na- 
 ture appears, and you need only follow it ; if you must employ 
 artji 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,^ 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 imperfect orator, if you be 
 not thoroughly moved 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 orator.^ 
 
 B. The case I think is abundantly plain ; but you spoke 
 to us of the eyes ; have they their rhetoric too ? 
 
 A, Yes; if you will believe Tully,^ and other ancient 
 
 ^ Tore yap y rexvy reXeLog, yv'iK' av eivai dony • y d’ av ^vGLg 
 
 emrvxyg^ orav Xavid-dvovaa irepLexy Tyv rexvyv. — Longinus^ § xxii. 
 
 2 Ut lidentibus arrident, ita fientibus adflent 
 Humani vultus. Si vis me flere, dolendum est 
 
 Primum ipsi tibi 
 
 male si mandata loqueris, 
 
 Aut dormitabo, aut ridebo. Tristia moestum 
 Vultum verba decent; iratum plena rninarum. 
 
 Format enim natura prius nos intus ad omnem 
 Fortunarum habitum ; juvat, aut impellit ad iram, 
 
 Aut ad humum moerore gravi deducit, et angit; 
 
 Post efFert animi motus interprete lingua. 
 
 Hor. de. Ar. Po. 
 
 ^ Qa/)f)C)v yap d^opLaatfjiyv dv d)g ovdev ovrcjg 0 )g rb yevvalov nrd'S'og 
 ev'&a xpi fieyalyyopov egti, uanep vno juavtag rtvbg, nal 'Kvevparog kv'&ov- 
 GtaGTUioCjg kiCTTveov, nal olovet ^otjSd^ov rovg Tioyovg. — Longinus^ § viii. 
 
 ^ Neque fieri potest, ut doleat is qui audit, ut oderit, ut invideat, 
 ut pertimescat aliquid, — nisi omnes ii motus quos orator adhibere volet 
 judici, in ipso oratore impressi esse,atque inusti videbuntur — Ut enim 
 nulla materies tarn facilis ad exardescendum est, quae nisi admoto 
 jgni ignem concipere possit, sic nulla mens est tarn ad comprehen- 
 dendam vim oratoris parata, quae possit incendi, nisi inflammatus 
 ipse ad earn et ardens accesseris. — Cic. de. Oral. lib. ii. § 45. 
 
 ® Sed in ore sunt omnia. In eo autem ipso dominatiis est omnis 
 oculorum — Animi est enim omnis actio; et imago animi vultus est, 
 indices oculi. Nam haec est una pais corporis quae, quot animi mo- 
 tus sunt, tot significationes et commutationes possit efficere — Oculi 
 sunt quorum turn intentione, turn remissione, turn conjectu, turn 
 hilaritate motus animorum significemus apte cum genere ipso ora- 
 tionis; est enim actio quasi senno corporis, quo magis menti congru- 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 101 
 
 orators. Nothing is more intelligible than the aspect ; it ex- 
 presses every passion of the soul. And in the aspect, the 
 eyes are most active and significant. One well-timed look 
 will pierce to the bottom of the heart.i 
 
 B. The preacher we were speaking of, has usually his 
 eyes shut. When we observe him near, it is very shocking.^ 
 
 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 laboring memory. 
 
 jB. 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 
 
 ens esse debet. — Quare in hac nostra actione secundum vocem vultus 
 valet; is autem oculis gubernatur. — Cic, de Orat. lib. iii. § 59. 
 
 ' Smiles 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 many cases mistake a laughing for a weeping counte- 
 nance, if we did not see the eye. Indeed this little organ, whether 
 sparkling with joy, or melting in sorrow; whether gleaming with in- 
 dignation, or languishing in tenderness; whether glowing with the 
 steady light of deliberate valor, or sending forth emanations 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 color; 
 there is thought and passion; there is life and soul; there is reason 
 and speech. — Beattie. 
 
 ^ 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 as many changes as there are different emotions in 
 the mind, and of expressing them by all those changes. As the 
 countenance admits of so great variety, it requires also great judg- 
 ment 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 certain 
 that the eyes have a wonderful power of marking the emotions of the 
 mind : sometimes by a steadfast Took, sometimes by a careless one — 
 now by a sudden regard, then by a joyful sparkling, as the sense of 
 the word is diversified ; for action is, as it were, the speech of the 
 features and limbs, and must therefore conform itself always to the 
 sentiments of the soul. And it may be observed that in all which re- 
 lates to the gesture, there is a wonderful force implanted by nature ; 
 since the vulgar, the unskilful, and even the most barbarous, are 
 chiefly affected by this. None are moved by the sound of words but 
 those who understand the language, and the sense of many things is 
 lost upon men of a dull apprehension; but action is a kind of univer- 
 sal tongue ; all men are subject to the same passions, and consequent- 
 ly know the same marks of them in others, by which they themselves 
 express them. — Spectator. 
 
 9 * 
 
102 DIALOGUES CONCERNING ELOQUENCE. 
 
 careless school boy that has forgotten 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 method he follows after many others. So long as men 
 preach by heart, and often, they will be apt to fall into this 
 perplexity. 
 
 JB. How do you mean ? Would you have us not preach 
 by heart? Without doing so, one could not make an exact, 
 pithy discourse. 
 
 A. I 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. 
 
 jB. 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 pas- 
 sions ? 
 
 jB, I grant it. 
 
 A. The most lively and moving way of preaching is there- 
 fore the best. 
 
 J3. True; what do you conclude from that? 
 
 A, Which of two orators will have the most powerful and 
 affecting manner ; he who learns his discourse by heart, or 
 he who speaks without reciting word for word what he had 
 studied ? 
 
 jB. 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 fo the least syllable. On the 
 other, I suppose another person, who fills his mind with the 
 subject he is to talk of; who speaks with great ease, (for you 
 would not have any bodyi attempt to speak in public, with- 
 out having proper talents for it;) in short, a man who has 
 attentively considered all the principles, and parts of the sub- 
 ject he is to handle, and has a comprehensive view of them 
 in all their extent; who has reduced his thoughts into a prop- 
 
 1 E^o nec studiurn sine divite vena, 
 
 rude quid possit video ingenium Hor. de. A. P. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 103 
 
 er method, and prepared the strongest expressions to explain 
 and enforce them in a sensible manner ; who ranges all his 
 arguments, and has a sufficient number of affecting figures ; 
 such a man certainly knows everything that he ought to say, 
 and the order in which the whole should be placed to suc- 
 ceed therefore in his delivery, he wants nothing but those 
 common expressions that must make the bulk of his dis- 
 course. But do you believe now that such a person would 
 have any difficulty in finding easy, familiar expressions? 
 
 jB. 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, accord- 
 ing 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 composing, (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 under- 
 stands his subject perfectly well, and has ranged all the parts 
 
 ^ He, then, that would prepare himself to be a preacher in this 
 method, must accustom himself to talk freely to himself, to let his 
 thoughts flow from him, especially when he feels an edge and heat 
 upon his mind ; for then happy expressions 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 thinking and in 
 speaking ; 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 upon him. He must talk 
 over himself the whole hodij of divinity, and accustom himself to ex- 
 plain and prove, to clear objections, and apply every part of it to some 
 'practical use — and if in these his meditations, happy thoughts and no- 
 ble, 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 thinking and speaking. — Bp. Burnet's Disc, on 
 the pastoral care., p. 210, 211. * 
 
 2 Caput autem est, quod (ut vere dicam) minime facimus, est enim 
 magni laboris quern plerique fngimus, quam plurimum scribere. Sti- 
 lus optimus, et praestantissimus dicendi effector, ac magister; neque 
 injuria ; narn si subitam etfortuitam orationem, commentatio, et cog- 
 itatio facile vincit; hanc ipsam profecto assidua ac diligens scriptura 
 superabit . — De Oral. Lib. i. § 33. 
 
104 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 and proofs of it in his head ; in such a case we must con- 
 clude that he will speak with force and order and readiness.^ 
 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 elo- 
 quent orators among the ancients. They thought such neg- 
 ligence was very natural, and ought to be imitated, to avoid 
 the appearance of too great preparation. What then could 
 our orator want ? He might make some repetition, but that 
 too must have its use. Not only will the judicious hearer 
 take a pleasure in observing nature here, which leads one of- 
 ten 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 discourse some inaccura- 
 cy of construction, some obsolete word that has been cen- 
 sured by the academy, something that is irregular ; or, if you 
 will, some weak or misapplied expression, that he may hap- 
 pen 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.^ The greatest orators 
 among the ancients neglected them, and if our views were 
 as noble as theirs, we should not so much regard those tri- 
 fles,3 which can amuse none but such as are not able to dis- 
 cern and pursue what is truly great. Excuse my freedom. 
 Sir ; if I did not think you had a genius very different from 
 these little, cavilling critics I condemn, I should speak of 
 them with greater caution. 
 
 ^ cui lecta potenter erit res, 
 
 INec facundia deserethunc, nec lucidusordo. 
 
 Verbaque provisarn rem non invita sequentur. 
 
 Hor. de Art. Poet. 
 
 ^ Hapare'd-eLiihog c? ova oXiya Kal avrbg dfiapTr/jiaTa, koX Ofiripov, Kal 
 tC)v akXtdv baoL fieyiaTot, nal rjKLara rolg TTraiaiiaaLV apeoxopevog, bptjg 
 Se ovx aiiapTripawa [laXkov avrd knovuLa KaTibbv, ^ Trapopapara 61 ape- 
 Xetav, eUr/ ttov Kal dg ervxev bno peya7iavo(pvtag uveTnarurog Trapevyvey- 
 pha . — Longinus, § xxxiii. 
 
 3 Sunt delicta tamen, quibiis ignovisse velimus ; 
 
 Nam neque chorda sonum reddit, quern vult manus et mens, 
 Foscentique gravem persaepe remittit aculum ; 
 
 Nec semper feriet quodcunque minabitur arcus. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 105 
 
 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 
 
 preacher must have who does not get his sermon by heart. 
 He is entirely master of himself ; he speaks in an easy, un- 
 affected .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 ; even 
 the warmth that animates him,i must lead him to such per- 
 tinent expressions and figures, as he could not have found 
 out by study. ^ 
 
 B. Why ? Surely a man may enliven his fancy, and com- 
 pose very sprightly discourses in his 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 ardor 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 composures. We may add farther, 
 that a skilful, experienced orator adapts things to the capaci- 
 ty of his hearers,^ and varies his discourse, according to the 
 
 Verum ubi plura nitent in carmine, non ego paucis 
 OfFendar maculis, quas aut incuria fudit, 
 
 Aut Humana parum cayit natura. 
 
 Hor. da Art. Poet. 
 
 ^ But the rule I have observed last, is the most necessary of all ; 
 and without it all the rest will never do the business : it is this ; that 
 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 himself those things which he 
 intends to explain and recommend to others. He must observe nar- 
 rowly 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 felt that he speaks from his 
 heart. There is an authority in the simplest things that can be said, 
 when they carry visible characters of genuineness in them. Now if 
 a man can carry on this method, and by much meditation and prayer 
 draw down divine influences, which are always to be expected when 
 a man puts himself in the way of them, and prepares himself for them ; 
 he will always feel that while he is musing.^ a fire is kindled within 
 him ; and then he will speak with authority, and without constraint ; 
 his thoughts will be true, and his expressions free and easy. — Dis- 
 course of the Pastoral Care, 'p. Ill, 112. 
 
 2 Erit igitur haec facultas in eo quern volumus esse eloquentem, ut 
 definire rem possit; neque id faciat tarn presse etanguste, quam inil- 
 lis eruditissimis disputationibus fieri solet, sed cum explanatius, turn 
 
106 DIALOGUES CONCERNING ELOQUENCE. 
 
 impression he sees it makes upon their minds. For, he easily 
 perceives whether they understand him, or not, — and whether 
 he gains their attention and moves their hearts ; and if it be 
 needful, he resumes the same things in a different manner, 
 and sets them in another light ; he clothes them in more fa- 
 miliar images, and comparisons ; or he goes back to the 
 plainest principles, from which he gradually deduces the 
 truths he would enforce ; or he endeavors to cure those pas- 
 sions, that hinder the truth from making a due impression. 
 This is the true art of instruction and persuasion ; and with- 
 out this address and presence of mind, we can only make 
 roving and fruitless declam atioits. Observe now how far the 
 orator, who gets everything by heart, falls short of the oth- 
 er’s success. If we suppose then a man to preach, who de- 
 pends 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 Isocrates, 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 labors 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 perceiving such an undisguised art, is so 
 far from being touched and captivated, 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 con- 
 demn ? 
 
 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 harangues, before they spoke 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 
 
 etiam uberius, et ad commune judicium, popularemque intelligentiam 
 accommodatius. — Cic. Oral. § 33. 
 
rrlALOGUES CONCERNING ELOQUENCE. 
 
 107 
 
 have them show rather the sublimity and vehemence of a 
 great genius that was accustomed to speak powerfully of pub- 
 lic affairs, than the accuracy and politeness of an author. 
 As for Cicero, in several places of his harangues, we find 
 things spoken on sudden emergences, that he could not pos- 
 sibly have foreseen. And if we take his opinion of this mat- 
 ter,! he thinks an orator ought to have a great memory, and 
 he even speaks of an artificial kind of memory as a useful in« 
 vention ; but all he 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 figures 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 convince me ; for I cannot believe that one can speak so 
 very well, without having prepared and adjusted all his ex- 
 pressions. 
 
 C. The reason why it is so hard to persuade you in this 
 case, is, because you judge of the matter by common experi- 
 ence. If they, who get their sermons by heart, were to 
 preach without that preparation, it is likely they would suc- 
 ceed but very ill ; nor am I surprised at it, for they are not 
 accustomed to follow nature, they have studied only to com- 
 pose 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 
 
 ' Sed verborum memoria, quae minus est nobis necessaria, majore 
 imaginum varietate distinguilur ; multa enim sunt verba, quae, quasi 
 articuli, connectunt membra oratonis, quae formari similitudine nulla 
 possunt; eorum fingendae nobis sunt imagines, quibus semper uta- 
 mur. Rerum memoria propia est oratoris ) earn singulis personis be- 
 ne positis notare possumus, ut sententias imaginibus, ordinem locis 
 comprehendamus . — De Oral, lib, ii. § 88. 
 
 2 This leads me to consider the difference that is between the read- 
 ing, and the speaking of sermons. Reading is peculiar to this na- 
 tion, and is endured in no other. It has indeed made our sermons 
 more exact, and so has produced to us many volumes of the best that 
 are extant. But after .all, though some few read so happily, pro- 
 nounce so truly, and enter so entirely into those affections 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 
 
108 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 not a sufficient fund of solid knowledge to depend on, and 
 are therefore afraid to trust themselves without the usual pre- 
 paration. 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 to- 
 gether a certain number of passages and remarks, and how- 
 ever little genius or assistance a man has, he may, with time 
 and application, be able to work up and polish his matter in- 
 to some form. But to preach with judgment and strength, 
 requires an attentive meditation upon the first principles of 
 religion, an exact knowledge of morality, an insight into an- 
 tiquity, strength of reasoning, and suitable action. Is not 
 this. Sir, what you require in an orator, who does not learn 
 his discourse by heart P 
 
 happy. Some by hanging their head perpetually over their notes, by 
 blundering as they read, and by a cursory running over them, dp 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 re- 
 gard 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 pro- 
 nounce 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 
 reading, they might deliver their sermons with much more advan- 
 tage. Man is a low sort of creature ; he does not, nay, the greater 
 part, cannot consider things in themselves, without those little sea- 
 sonings that must recommend them to- their affections. — Besides, the 
 people, who are too apt to censure the clergy, are always carried into 
 an obvious reflection on reading, that it is an effect of laziness. — Dis- 
 course of the Pastoral care^ ch. ix. 
 
 ^ It may be proper to present the reader, in one view, the opinion of 
 several other distinguished authors, on the use of written discourses 
 in the pulpit. “ I know a clergyman of some distinction, who appear- 
 ed to deliver his sermon without looking into his notes, which, when 
 1 complimented him upon, he assured me he could not repeat six lines ; 
 but his method was to v/rite the whole sermon in a large, 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 pretend- 
 ing to turn his face from one side to the other, he would (in his own 
 expression) pick up the lines, and cheat 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 clergymen 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 manner, with 
 such frequent blots and interlineations, that they are hardly able to 
 go on without perpetual hesitations, or extemporary expletives; and 
 
DIALOGUES COiVCERNING ELOQUENCE. 
 
 109 
 
 A. You have explained my thoughts exactly. Only it 
 may not be improper to add, that though a man should not 
 
 1 desire to know what can be more inexcusable, than to see a divine 
 and a scholar at a loss in reading his own compositions, which it is 
 supposed he has been preparing with much pains and thought, for 
 the instruction of his people f 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 legi- 
 ble ; which, beside the untoward manner, hinders them from making 
 the best advantage of their voice ; others again have a trick of pop- 
 ping 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 1 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 I shall readily believe, but not ex- 
 cuse you.” — Swat’s 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 1 very 
 early concluded, and was long of the opinion, that the way of reading 
 sermons should be absolutely banished from the pulpit. But from 
 farther experience, I am now disposed to suspect, that this conclu- 
 sion was rather hasty. As to my personal experience I shall frankly 
 tell you what I know to be a fact. 1 have tried both ways ; I contin- 
 ued long in the practice of repeating, and was even thought (if peo- 
 ple did not very much deceive me) to succeed in it; but I am abso- 
 lutely certain, that I can give more energy, and preserve the atten- 
 tion of the hearers better, to what I read, than ever it was in my pow- 
 er to do to what I repeated. Nor is it any wonder. There are difficul- 
 ties to be surmounted in the latter case, which have no place at all in 
 the former. The talents in other respects are the same, that fit one 
 to excel in either way. Now as it will, I believe, be admitted by ev- 
 erybody who reflects, that a discourse well read is much better than 
 one ill spoken, 1 should not think it prudent to establish any general; 
 rule, which would probably make bad speakers of many, who might 
 otherwise have proved good readers. There is something in charg- 
 ing one’s memory with a long chain of words and syllables, and this 
 is one of the difficulties I hinted at, and then running on, as it were, 
 mechanically in the same train, the preceding word associating and 
 drawing in the subsequent, that seems by taking off a man’s atten- 
 tion from the thought 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 effect of 
 getting by heart, the success of some actors on the stage is an unde- 
 niable proof. But the comparative facility, arising from the much 
 
110 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 possess all these qualities in a remarkable degree, he may 
 yet preach very well, if he has a solid judgment, a tolerable 
 
 greater brevity of their speeches, and from the relief and emotion 
 that is given to the player by the action of the other dialogists in the 
 scene, makes the greatest difference imaginable in the two cases. A 
 man through habit, becomes so perfectly master of a speech of thirty 
 or forty lines, which will not take him three minutes to repeat, that 
 he hath no anxiety about recollecting the words ; his whole attention 
 is to the sentiment. The case must be very different, v/hen the me- 
 mory is charged 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, falls into a kind of tune, 
 which, without any regard to the sense of what is said, returns as re- 
 gularly, as if it were played on an instrument. One thing further 
 may be urged in favor of reading, and it is of some consequence, that 
 it always requires some preparation. A discourse must be written 
 before it can be read. When a man who does not read, gets over, 
 through custom, all apprehension about the opinion of his hearers, or 
 respect for their judgment, there is some danger, that laziness may 
 prompt him to speak without any preparation, and consequently to 
 become careless what he says. But to return, the sum of what has 
 been offered, is not that reading a discourse is universally preferable 
 to repeating it. By no means. But only that if the latter way ad- 
 mits of higher excellence, the former is more attainable and less haz- 
 ardous .” — CampbelVs Lectures on Pulpit Eloquence. 
 
 “ And here it may not, perhaps, be improper to make a few re- 
 marks on the expediency of pronouncing sermons from memory ; and 
 1 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 can admit of no doubt, that every public speaker 
 and teacher ought to be able to speak from memory, or even without 
 premeditation, as the circumstances may require ; and should, there- 
 fore, now and then practise extemporary speaking, and study to ac- 
 quire a readiness of apprehension and a command of words, and take 
 every prudent method he can think of for improving remem- 
 brance. 
 
 “ Secondly, They whose faculties are uncommonly susceptible, 
 who can retain a sermon after once or twice reading it, or who like 
 the gentleman above-mentioned, can commit one to memory in 
 two or three hours, may, at all times, or as often as they choose, 
 preach without notes ; especially, if they have confidence in their re- 
 collection, and can divest themselves of anxiety. But many men 
 there are, of good parts, who, from natural bashfulness, or from bodi- 
 ly weakness, or from having been in danger of exposing themselves 
 through a sudden failure of memory, cannot depend on their pres- 
 ence of mind, or quickness of recollection, when they appear in pub- 
 lic ; though in the ordinary affairs of life, they have no reason to com- 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 Ill 
 
 stock of knowledge, and an easy way of speaking. For, in 
 this method, as in the other, there may be different degrees 
 
 plain of this faculty. Such persons ought not to preach without pa- 
 pers. If they do, it will be injurious both to themselves, and to their 
 hearers. To themselves, by tormenting them with solicitude, to the 
 great prejudice of their health. And to their hearers, because the 
 fear of forgetting will take off their attention from the management of 
 their voice ; the consequence whereof is, that they will speak with- 
 out that energy which impresses the meaning on the audience, and 
 may, moreover, contract bad habits of drawling, canting, hesitating, 
 or quick speaking; which are all disagreeable to rational hearers, and 
 make every hearer inattentive, and the most eloquent sermon in- 
 sipid. 
 
 “ Thirdly, Those preachers who, after much practice, cannot com- 
 mit a discourse to memory in less than tv/o days, (and this, I believe, 
 is a common case,) should never in my opinion, attempt it ; except, 
 perhaps, on extraordinary occasions, when they may be obliged to 
 speak with ease and elegance, and yet have no opportunity of read- 
 ing. Two days every week are almost a third part of human life. 
 And when one considers, that the sermons thus committed to memo- 
 ry 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 school-boy ; in loading the memory with words, which are not re- 
 membered for three days together. Would not the preacher have 
 laid out those years to better purpose, in giving correctness to his 
 public discourses, or in other improving studies, or in visiting and in- 
 structing the neighbors, or in agriculture, and the like liberal amuse- 
 ments ? Besides, in these circumstances, a clergyman can never 
 preach without long preparation ; nor if at any time his health should 
 fail, without a degree of anxiety that may be detrimental to both his 
 mind and his body. 
 
 “ Indeed, were sermons, that are pronounced from memory, found 
 to have a more powerful effect upon the hearer, than such as are 
 read, I should not think this time altogether lost. But, if the preach- 
 er have learned to read well, which he may, and ought to do, and if 
 he write what he has to say, with that distinctness which is here rec- 
 ommended, and prepare himself for the public exhibition by several 
 private rehearsals at home, I am inclined to think, that he will pro- 
 nounce with more composure and self-command, and with an energy 
 more becoming 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 
 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 solici- 
 tude. 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 disen- 
 gaged, and he is everywhere the better prepared for introducing the 
 expressive touches, and other necessary ornaments. In like manner 
 
112 
 
 DiALOGilES CONCERNING ELOQUENCE. 
 
 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 sub- 
 ject with the closest attention, prepare all those moving pas- 
 sages that should affect the audience, and give the several 
 parts of their discourse such an order as will best serve to set 
 the whole in the most proper light. 
 
 B. You have oftentimes spoken of this order; do you 
 mean anything else by it than a division of the subject? Per- 
 haps 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. 
 
 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 defective in the point of order. 
 
 jB. Since you are so fond of order, I hope you do not dis- 
 like divisions. 
 
 A. I am far from approving them. 
 
 B, Why ? Do they not methodize a discourse ? 
 
 A, For the most part, divisions give only a seeming order ; 
 while they really mangle and clog a discourse, by separating 
 
 a good reader will, if I mistake not, read more emphatically and with 
 greater elegance, what he sees before him, and is well acquainted 
 with, than he can pronounce what is suggested by continual recol- 
 lection ; especially, if the discourse he has to deliver be of considera- 
 ble length. 
 
 “ As to the effect upon the hearers ; if 1 am to judge from my own 
 feelings, and trust to the declaration of many persons of candor and 
 sensibility, 1 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 so- 
 lemn, and seems 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 credit for this ; and 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 the- 
 atrical gesture ; and the consequence is, that the people consider 
 them rather as an amusement, than as a part of the church service. 
 In England, 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 .” — Beattie on Memory. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 113 
 
 it into two or three parts, which must interrupt the orator’s 
 action, and the effect it ought to produce. There remains 
 no true unity after such divisions, ^ seeing they make two or 
 three different discourses, which are joined into one, only by 
 an arbitrary connection. For three sermons preached at 
 different times, (if they be formed upon some regular con- 
 certed 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 on the Pastoral Care^ 
 p. 249. 
 
 ^ 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 archbishop of Cambray, in his dialogues on eloquence, de- 
 clares strongly against it. But notwithstanding his authority and ar- 
 guments, 1 cannot help being of opinion, that the present method of 
 dividing a sermon into heads, ought not to be laid aside. Establish- 
 ed practice has now given it so much weight, that, were there nothing 
 more in its favor, it would be dangerous for any preacher to deviate 
 so far from the common track. But the practice itself has also, in my 
 judgment, much reason on its side. If formal partitions give a ser- 
 mon less of the oratorical appearance, they render it, however, more 
 clear, more easily 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 recol- 
 lection of a hearer. They serve also to fix his attention. They ena- 
 ble him more easily to keep pace with the progress 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. They are 
 attended with this advantage too, that they give the audience the op- 
 portunity 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 diminish the traveller’s fatigue. 
 For we are always pleased with seeing our labor begin to lessen, and, 
 by calculating how much remains, are stirred up to finish our task 
 more cheerfully.” With regard to breaking the unity of a discourse, 
 1 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 imputed, 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 showing how all the 
 10 * 
 
114 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 jB. What is it then that you mean by order ? How con- 
 fused must a discourse be that is not divided ! 
 
 A. Do you think there is more confusion in the orations of 
 Demosthenes 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 judgment too 
 freely. The harangues of these great men are not divided 
 as our sermons are. Nay, Isocrates, (of whom we spoke so 
 much before,) and other ancient orators, did not follow our 
 method of dividing. The fathers of the church knew noth- 
 ing of it. Even St. Bernard, the last of them, only gives a 
 hint of some divisions, and does not pursue them, nor divide 
 his discourses in form. And for a long time after him, ser- 
 mons 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 el- 
 oquence ; but what form did the ancients use to give their 
 discourses ? 
 
 A. They did not divide them ; but they pointed out care- 
 fully all those things that ought to be distinguished ; to each 
 of them they assigned its proper place,i after having atten- 
 tively considered where it might be introduced to the best 
 advantage, and be fittest to make a due impression. Oft- 
 times that, which would seem nothing to the purpose by be- 
 ing 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 applied, 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. 
 
 parts of a discourse hang upon one another and tend to one point. — 
 Blair. 
 
 ^ Ordinis haec virtus erit et venus, aut ego fallor, 
 
 Ut jam nunc dicat jam nunc debentia dici, 
 
 Pleraque differat, et praesens in tempus omittat 
 
 Infelix operis summa, quia ponere totum 
 Nesciet 
 
 Hor de A. P, 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 115 
 
 We ought at first to give a general view of our subject, and 
 endeavor to gain the favor of the audience by a modest in- 
 troduction, i a respectful address, and the genuine marks of 
 candor and probity. Then we should establish those princi- 
 ples on which we design to argue, and in a clecPl:, easy, sensi- 
 ble manner propose the principal facts we are to build on, 
 insisting chiefly on those circumstances, of which w^e 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 truths may support each 
 other, and so be the more remembered. Every step we ad- 
 vance, 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 or- 
 der to this we must know their various springs, and the mu- 
 tual dependence they have one upon another ; which of them 
 we can most easily move, and employ to raise the rest ; and 
 which 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 exert all 
 his force and skill in giving the audience a full, clear, con- 
 cise view of the chief topics he has enlarged on. In short, 
 one is not obliged always to follow this method without any 
 variation. There are exceptions and allowances to be made, 
 for different subjects and occasions. And even in this order 
 I have proposed, one may find an endless variety. But now 
 you may easily see, that this method, (which is chiefly taken 
 from Tully,) cannot be observed in a discourse that is di- 
 vided into three parts, nor can it be followed in each partic- 
 ular division. We ought therefore to choose some method. 
 Sir, but such a method is not discovered, and promised in 
 the beginning of our discourse. Cicero tells us, that the 
 host method is generally to conceal 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 con- 
 
 ' Sed liaec adjuvant in oratore, lenitas vocis, vultus, pudoris signi- 
 ficatio, verborum comitas ; si quid persequare acriiis, ut invitus, et 
 coactus facere, videare. Facilitatis, liberalitatis, mansuetudinis, pie- 
 tatis, grati animi, non appetentis, nonavidi signa proferri perutile est 
 — tantum autem efficitur sensu quodain ac ratione dicendi, ut quasi 
 mores oratoris effingat oratia.— C^c. de Oral. 
 
116 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 ceal even the number of our arguments, so that one shall not 
 be able to count them, though they be very distinct in them- 
 selves; and that we ought not plainly to point out the divis- 
 ion of a discourse. But such is the undistinguishing taste of 
 these latter ages, that an audience cannot perceive any order 
 unless the speaker distinctly explain it in the beginning, and 
 even intimate to them his gradual advances 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 in- 
 struction 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 connection of things best directs the mind. Our com- 
 mon divisions are of use to those only, 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 subjects, but it cannot be fit for all, for we have not al- 
 ways 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 foun- 
 dation of his discourse. This method would far more be- 
 come those who preach religion, which is entirely founded 
 upon tradition, history, and the most ancient records. In- 
 deed, most preachers argue but weakly, and do not instruct 
 people sufficiently, because they do not trace back things«to 
 these sources. 
 
 B. We have already given you too much trouble. Sir, and 
 I am almost ashamed to detain you longer, but I wish hear- 
 tily you would allow me to ask you a few more questions 
 concerning the rules of public discourse. 
 
 A. With all my heart ; I am not yet weary ; you may dis- 
 pose as you please, of the little time I have left. 
 
 B. Well then, you would have all false and trifling orna- 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 117 
 
 merits entirely banished from discourse. Now, though you 
 touched upon this point before, pray show me, by some sen- 
 sible examples, how to distinguish such false beauties from" 
 those that are solid and natural. ^ 
 
 A. Do you love quavering notes in music ? Are you not 
 better pleased with those brisk, significant notes that describe 
 things, and express the passions ? 
 
 JB, 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 decla- 
 mation 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 elo- 
 quence. 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 languid, 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 effect- 
 ually form your taste, on this point, than all the rules in the 
 world. However, it were easy to satisfy you by some perti- 
 nant examples. I will not mention 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 ? 
 
 - B. Yes ; I have read it sometime ago. 
 
 A. How did you like it ? 
 
 ^ False eloquence, like the prismatic glass, 
 
 Its gaudy colors spreads on every place ; 
 
 The face of nature we no more survey, 
 
 All glares alike, without distinction gay. 
 
 Butlrue expression, like the unchanging sun. 
 
 Clears and improves whatever it shines upon. 
 
 It gilds all objects, but it alters none. 
 
 Expression is the dress of thought, and still 
 Appears more decent, as more suitable. 
 
 Pope’s Essay on Criticism, 
 
118 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 B. Extremely well. I thought I never saw so much wit, 
 elegance, sweetness, invention, and delicacy in any compo- 
 sure. I own to you that Homer himself, (whom I read after- 
 wards,) 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 conceal- 
 ed his art, vastly surpasses Isocrates, who took so much pains 
 to display his skill. But I was once charmed with that ora- 
 tor, and should have been so still, if you had not undeceived 
 
 me. Mr. is the Isocrates of our days ; and I perceive 
 
 that by showing the defects of that ancient orator, you con- 
 demn all those who imitate his florid, effeminate rhetoric. 
 
 A. I am now speaking of Isocrates only. In the begin- 
 ning of his encomium he magnifies the love that Theseus 
 had for Helen, and fancied 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 his amours,) could 
 not have been smitten with a woman of a moderate beauty. 
 Then he comes to the judgment 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 occasion Juno proffered him the empire of 
 Asia ; Minerva assured him of constant victory in battles ; 
 and Venus tempted him with the beautiful Helen. Now 
 seeing Paris, when he was to determine this matter, 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- Helen to empire and to victory. Then the orator 
 praises the judgment of Paris, in whose determination the 
 goddesses themselves acquiesced ; and adds these remarkable 
 words,i 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 antitheses 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. It is founded on the long war of Troy; 
 
 ' Oavfia^o) 6’’ el rtg olerat naKug (Se(3ov7^eva'd-ai rbv fiera ravrrjg 
 eTiojitevov, yg evcKa noXXol to)v y/xt'&icov aTro'&vrjanetv rj^eTirjoav. — Isocr, 
 Hel. Laud. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 119 
 
 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 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 famous 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 affecting, and 
 tend neither to convince, nor paint, nor persuade. The ex- 
 ample you have brought from Isocrates, though it be upon a 
 trifling subject, is yet very pertinent, 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 rea- 
 son to censure him as freely as Tully assures us Aristotle 
 did? 
 
 B, What says Tully ? 
 
 A. That Aristotle,^ 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 silent, while that vain declaimer car- 
 ried 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 allow 
 of no antitheses ? 
 
 A. Yes; when the things we speak of are naturally oppo- 
 site 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 hap- 
 pen to dazzle those who have no taste, but they soon grow 
 weary of such a silly affectation. Did you ever observe the 
 Gothic architecture of our old churches ? 
 
 B. Yes ; it is very common.. 
 
 1 Lib. iii. § 35. 
 
120 
 
 DIALOGUES CONCERNING ELOaUENCE. 
 
 A. Did you take notice of the roses, holes, unconnected 
 ornaments, and disjointed little knacks that these Gothic 
 buildings are full of? 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 majestic 
 ornaments ; we see nothing in it but what is great, propor- 
 tioned, and well placed. But the Gothic kind was invented 
 by the Arabians, who being a people of a quick, sprightly 
 fancy, and having no rule nor culture, could scarce avoid 
 falling into these whimsical niceties. And this vivacity cor- 
 rupted their taste in all other things. For, they used soph- 
 isms in their logic, they loved little knacks in architecture, 
 and invented witticisms in poetry and eloquence. All these 
 are of the same kind. 
 
 jB. This is curious, indeed. You think then that a ser- 
 mon, 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 require. Pray, what is the proper style for 
 expatiating in such cases ? 
 
 A. We are so much afraid of a low strain, that our ex- 
 pressions are usually dry, lifeless and indeterminate. They 
 who praise a saint, pitch on the most magnificent phrases. 
 They tell us he was an admirable person, that his virtues 
 were celestial, that he was rather an angel than a man. And 
 thus the whole encomium is a mere declamation, without any 
 proof, and without drawing a just character. On the con- 
 trary, 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 once say in all his Cyropaedia, that Cyrus was an 
 admirable man, but throughout the work he makes us really 
 admire him. Thus it is, that we ought to praise holy per- 
 sons, 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 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 121 
 
 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 everything 
 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 Vir- 
 gil represents the Trojan fleet leaving the African shore, or 
 arriving on the coast of Italy, you see every proper circum- 
 stance 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 cir- 
 cumstances. 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. 
 
 jj5. In relating facts, then, ought, we to describe every in- 
 dividual circumstance that belongs to them? 
 
 A. No ; we should represent nothing to the hearers but 
 what deserves their attention, and helps to give a clear and just 
 idea of the things we describe ; so that it requires great judg- 
 ment to make a right choice of circumstances.^ But we 
 must not be afraid of mentioning such as can be any way 
 serviceable ; for it is a false politeness that leads us to sup- 
 press some useful things, because we do not think them capa- 
 ble of any ornament. Besides, Homer has shown us by his 
 example that we might give a proper grace and embellish- 
 ment to every subject.^ 
 
 ^ Prima est eloquentiae virtus perspicuitas ; et quo quis ingenio 
 minus valet, hoc se magis attollere et dilatare conatur; ut statura 
 bieves in digitos eriguntur, et plura infirmi minantur. Nam tumi- 
 dos, et corruptos, et tinnulos et quocumque alio cacozeliae genere 
 peccantes, certum habeo, non virium, sed infirmitatis vitio laborare ; 
 ut corpora non robore, sed valetudine, inflantur. — Quint, lib. ii. c. 3. 
 
 ® See Longinus, § x. 
 
 ^ First follow nature, and your judgment frame 
 By her just standard, which is still the same; 
 
 Unerring nature, still divinely bright. 
 
 One clear, unchanged, and universal light. 
 
 Life, force, and beauty must to all impart. 
 
 At once the source, and end, and test of art. 
 
 11 
 
122 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 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 mag- 
 nificent 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, injudiciously labor to clothe all their thoughts in 
 a pompous, gaudy dress and they fancy that they have 
 
 Art from that fund each just supply provides, 
 
 Works without show, and without pomp presides. 
 
 Those rules of old discover’d, not devised, 
 
 Are nature still, but nature methodiz’d ; 
 
 Nature, like monarchy, is but restrain’d 
 By the same laws which first herself ordained. 
 
 Pope's Essay on Criticism. 
 
 ^ ''Egtlv ap’ 6 IdiOTiajub^ evlore tov noapov TcaparcoXv k(jL(^aviGTiK6)Te- 
 pov ' eneyivLjaKeTaL yap avTO'&ev e/c rov koivov (Slov • rb de ovvrjd-cg 
 
 ydr] TTLarbropov Tavra yap kyyi)^ Trapa^vei ryv i6LC)T7}v, aX)C ovk 
 
 idioTevei rip arjpavTLKcp. — Longinus., § xxxi. 
 
 “Affectation of every sort is odious, and more especially an affec- 
 tation 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 esteemed preposterous and absurd. The 
 best proportioned figure may be made offensive by beggary and filth ; 
 and even truths, which came down from Heaven, though they can- 
 not forego their nature, may be disguised and disgraced by unsuitable 
 language. He that speaks to be understood by a congregation of rus- 
 tics, and yet in terms that would not offend academic ears, has found 
 the happy medium. This is certainly practicable to men of taste and 
 judgment, and the practice of a few proves it.” — Cowper. 
 
 2 Namque illud genus ostentation! compositum, solam petit audi- 
 entium voluptatem ; ideoque omnes dicendi artes aperit, ornatumque 
 orationis exponit — Mala affectatio, per omne dicendi genus peccat. 
 Nam et tumida, et exilia, et praedulcia, et abundantia, et arcessita, et 
 exultantia sub idem nomen cadunt. Denique nano^rj'kov vocatur, 
 quicquid est ultra virtutem ; quoties ingenium judicio caret, et specie 
 boni falletur ; omnium in eloquentia vitiorum pessimum, narn caete- 
 ra parum vitantur, hoc petitur. — Quint, lib. viii. c. 3. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 123 
 
 succeeded happily, when they express some general remarks 
 in a florid, lofty style. Their only care is to fill their dis- 
 course 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 quan- 
 tities of the most 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.i 
 
 ^ 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, yet 
 chaste ; animated and strong, at the same time easy, and somewhat 
 diffuse; and, in fine, numerous and flowing, without running into 
 the poetical, or swelling into bombast .’' — Eloquence of the Pulpit. 
 
 1 have been curious enough to take a list of several hundred words 
 in a sermon of a new beginner, which notone of his hearers among 
 a hundred could possibly understand ; neither can 1 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 I 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. 1 
 believe the method observed bj^ the famous Lord Falkland, in some 
 of his writings, would not be an ill one for young divines; 1 was as- 
 sured by an old person of quality, who knew him well, that wflien he 
 doubted whether a word was perfectly intelligible or not, he used to 
 consult one of his lady’s chambermaids, (not the w^aiting woman, 
 because it was possible she might be conversant in romances,) and 
 by her judgment was guided whether to receive or reject it. And 
 if that great person thought such a caution necessary in treatises of- 
 fered to the learned wmrld, it will be sure at least as proper in ser- 
 mons, 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, pliysic, and even many of the meaner arts. — Sioift's Letter to 
 a Young Clergyman. 
 
 A man of merit and breeding you may disguise, by putting him in 
 the apparel of a clown, but you cannot justly find fault, that in that 
 garb he meets not with the same reception in good company, that he 
 would meet with if more suitably habited. The outward appearance 
 is the first thing that strikes us in a person ; the expression is the 
 
124 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 JB. 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. 1 shall hardly have time to-morrow, but I will endeavor 
 to wait on you this evening. And since you seem so desir- 
 rous of it, we will talk of the word of God, for hitherto we 
 have only spoken of the language of men. 
 
 (7. Farewell, Sir, I beg of you to be punctual; otherwise 
 we must come and find you out. 
 
 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. 
 
 jB. 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 edify* *- 
 ing manner, but I question whether the common people un- 
 derstood him. 
 
 A. It happens but too often, (as I heard an ingenious lady 
 observe,) that our preachers speak Latin in (English). The 
 most essential quality of a good preacher is to be instructive,^ 
 
 first thing that strikes us in a discourse. Take care at least, that in 
 neither, there be anything to make an unfavourable impression, 
 which may preclude all further inquiry and regard. It was extreme- 
 ly well said by a very popular preacher in our own days, who when 
 consulted by a friend that had a mind to publish, whether he thought 
 it befitting a writer on 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. 
 
 * 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 in- 
 struct the hearers in the limits, extent and compass of every duty ; 
 which requires a good deal of skill and judgment; the other branch 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 125 
 
 but he must have great abilities and experience to make him 
 so.^ On the one hand, he must be perfectly acquainted with 
 the force of Scripture expressions ; on the other, he must un- 
 derstand the capacity of those to whom he preaches, arid 
 adapt himseJf 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 fol- 
 
 is, 1 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 convince him by arguments drawn to the level of his 
 understanding, 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 ex- 
 claim, “ 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 necessary to the emperor., than to the preacher. The former may 
 do his business by proxy ; or if not done, still only temporal interests 
 suffer. But the preacher’s work is to be done by himself., and if done 
 unskilfully, the evil is irreparable 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 declamation, for 
 powerful instruction. To secure the respect of intelligent hearers, 
 he needs a deep and steady judgment, and a thorough knowledge of 
 men. Erasmus, 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 wdiat 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 altar of God we wmuld 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 wull be most 
 likely to be an able instructor, who is himself wise and well instructed. 
 With a good understanding, replenished by extensive reading, he 
 can make his knowledge of languages, of oriental antiquities and 
 usages, philosophy, logic, history, criticism and eloquence, all tribu- 
 tary to the grand purpose of explaining and enforcing the sacred 
 truths of the bible. — Dr. Porter. 
 
 11 ^ 
 
126 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 low some preachers twenty years, without getting sufficient 
 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 
 understand them enough to receive any benefit from sermons. 
 
 jB. 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 lit- 
 tle more knowledge of religion than the common people. 
 There are always three fourth parts of an ordinary audience, 
 who do not know those first principles of religion, in which 
 the preacher supposes every one 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 preach- 
 er might remind the most discerning hearers of those passa- 
 ges of the sacred history, which explain the origin and in- 
 stitution of holy things. This way of having recourse to the 
 first foundations of religion, would be so far from seeming 
 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 example, how can you make them un- 
 derstand what the church .says, after St. Paul,i 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 important redemption that was reserved for the Messiah. 
 It is for this reason I said, that almost everything in religion 
 is historical. And if preachers would have a full knowledge 
 of this truth, they must be very 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 elo- 
 quent, and I was glad to hear you say so. Let me in- 
 treat you to show us how we may discern the beauties of 
 Scripture, and in what its eloquence consists. The Latin 
 
 ] Cor. 5: 7. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 127 
 
 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 w^hich, 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 un- 
 polite. 
 
 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,^ ‘I 
 am rude in speech, but not in knowledge.’ It is very obvi- 
 ous 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 
 numbers of their illiterate converts. But as for the languages 
 that the apostles had learned in a natural way, we have rea- 
 son 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 spoke the corrupted 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 mention- 
 ed, St. Paul gave up all pretences to oratory, and regarded 
 nothing but the simplicity of the evangelical doctrine. Nay, 
 I have heard several persons of worth and good judgment 
 affirm, that the Holy Scripture is not eloquent. St. Jerome 
 was punished for being disgusted at the simplicity of Scrip- 
 ture, and liking Tully better. St. Austin (in his Confes- 
 sions) 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 
 Redeemer ? 
 
 A. You seem, Sir, to carry this point too far. Whom do 
 you choose to believe, St. Jerome when he was punished for 
 having followed his youthful studies too closely in his retreat, 
 or St. Jerome when he had made the greatest progress both 
 
 ' 2 Cor. 11: 16. 
 
128 DIALOGUES CONCERNING ELOQUENCE. 
 
 in sacred and profane learning, and, in an epistle to Pauli- 
 nus, 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 judg- 
 ment belter in his youth, when the seeming meanness of the 
 sacred style disgusted him, than when he composed his books 
 of the Christian Doctrine ? There he often says, that St. 
 Paul was powerfully persuasive, and that the torrent of his 
 eloquence must be perceived by the most inattentive reader. 
 He adds, that in the apostle, wisdom did not seek after the 
 the beauty of language, but that the beauties of language of- 
 fered themselves, and attended his wisdom. He quotes rrta- 
 ny 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 suf- 
 ficiently understand the delicacies of the Greek tongue, to be 
 a competent judge, whether there be the same numbers and 
 cadence of periods in the sacred text, that we meet with in 
 profane authors. I forgot to tell you that he quotes that pas- 
 sage of the prophet Amos which begins thus, ‘ Wo to them 
 that are at ease in Zion, and trust in the mountain of Sama- 
 ria,’^ and assures us that in this place the prophet has sur- 
 passed everything that is sublime in the heathen orators. 
 
 C. But how do you understand these words of St. Paul,^ 
 ‘‘My speech and rny 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 wisdom , that he “ knew 
 nothing among them but .Tesus, and him crucified that his 
 preaching was founded, not upon the persuasive language of 
 human wisdom and learning, but upon the sensibJe effects of 
 the Spirit and the power of God; to the end (as he adds) 
 “ that their faith 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 tiie apostle 
 use to condemn this art of persuasion that you would estab- 
 lish ? For my part, I freely own that at first I was glad when 
 you censured all those afiiected ornaments of discourse that 
 
 1 Ch. vi. 
 
 2 1 Cor. 11: 4. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 129 
 
 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 apostoli- 
 cal simplicity from the pulpit. 
 
 A, Though you judge very unfavorably of my esteem for 
 eloquence, I am not dissatisfied at the zeal with which you 
 censure it. However, Sir, let us endeavor to understand one 
 another aright. There are several worthy persons who judge 
 with you, that eloquent preaching is repugnant to the simpli- 
 city 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 ? And what do you call elo- 
 quence ? 
 
 C. By simplicity, I mean a discourse without any artifice 
 or magnificence. By eloquence, I mean a discourse full of 
 art and ornaments. 
 
 A. When you require an artless, simple discourse, would 
 you have it without order and connection, without solid and 
 convincing proofs, and without a proper method for instruct- 
 ing the ignorant ? Would you have a preacher say nothing 
 that is pathetic, and never endeavor to affect the heart ? 
 
 C. Far from it ; I would have a discourse that both in- 
 structs 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 hearers, but I would have them to do it without art, by 
 an apostolical simplicity. 
 
 A. The more artless and natural such a convincing, per- 
 suasive eloquence is, it must be the more powerful. But 
 let us inquire whether the art of persuasion be incon- 
 sistent with the simplicity of the gospel ? What mean you 
 by art ? 
 
 C. I mean a system of rules that men have invented, and 
 usually observe in their discourses, to make them more beau- 
 tiful, elegant and pleasing. 
 
 A, If by art you only mean this invention to render a dis- 
 course more handsome and polished in order to please peo- 
 ple, I will not dispute with you about words, but will readily 
 acknowledge that this art ought not to be admitted into ser- 
 mons; for, (as we agreed before,) this vanity is unworthy of 
 eloquence, and far more unbecoming the sacred function. 
 
130 DIALOGUES CONCERNING ELOQUENCE. 
 
 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 disco- 
 vered, 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 man- 
 ner of instruction ; solidity of reasoning, and pathetic move- 
 ments ; I mean such as can touch and affect people’s hearts ? 
 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 persuasion would much become the pulpit, and 
 that it seems even necessary to instruct people with suc- 
 cess. But how do you understand those words of St. Paul 
 that I quoted before ? Do they not expressly condemn elo- 
 quence ? 
 
 A. In order to explain the apostle’s words, lef 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 philosophers, and the Jews, in his epistle to the 
 Romans ? Is there not great force in what he says concern- 
 ing 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 Hebrews, about the insufficiency of the ancient sacri- 
 fices : the rest that David promised to the children of God, 
 besides that which the Israelites enjoyed in Palestine after 
 Joshua’s days; concerning the order of Aaron, and that of 
 Melchisedec; and the spiritual and eternal covenant that be- 
 hoved to succeed the carnal and earthly one, which was es- 
 tablished by the mediation of Moses for a time only ? Are not 
 the apostle’s arguments on these several subjects very strong 
 and conclusive ?i 
 
 1 The eloquence of St. Paul, in most of his speeches andargumen 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 131 
 
 C. I think they are. 
 
 A. When St. Paul, therefore, disclaimed the use of ‘‘ the 
 persuasive words of man’s wisdom,” he did not mean to con- 
 demn true wisdom, 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 
 eloquence, any more than true wisdom ? 
 
 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 rea- 
 soning, than against eloquence. And yet he himself reason- 
 ed frequently, and was very eloquent. You grant that he ar- 
 gued well, and St. Austin assures you that the apostle was an 
 orator. > 
 
 C, You plainly point out the difficulty, but you do not an- 
 swer 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 human reasoning, nor on the art of persua- 
 sion. It was a ministry of divine institution, that owed its 
 efficacy to God alone.i The conversion of the whole world 
 
 tations, 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 unexpect- 
 edly 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, Chap, xxvi., when, in order to wipe off the aspersions 
 thrown upon him by the Jews, that he was a turbulent and seditious 
 person., he sets out with clearing his character, proving the integrity 
 of his morals, and his inoffensive, unblamable behavior, 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 ;t, in so quick and unex- 
 pected 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, h(‘ comes about again as unexpect- 
 edly , by, / i/mwgAi, etc., and goes on with his defence, till it 
 
 brings him again to the same point, of the Resurrection, in verse 23. 
 — Smith's Longinus. 
 
 ' On the one hand, it deserves attention, that the most eminent and 
 
132 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 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 either 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, presumptuous reason, he did not argue like the phi- 
 losophers, but he determined with authority. By his mira- 
 cles, and his grace, he showed that he was above all. That 
 he might confound the 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 mankind 
 reckoned folly, ^ and at which they were most offended, was 
 the very thing, that should convert and lead them to God. 
 They wanted to be cured of their pride, and their excessive 
 love of sensible objects, and to affect them the more, God 
 showed them his Son crucified. The apostles preached him, 
 and walked in his steps. They had not recourse to any hu- 
 man means, neither to philosophy, nor rhetoric, nor policy. 
 
 successful preachers of the gospel in different communities, a Brain- 
 erd, a Baxter, and a Schwartz, have been the most conspicuous for a 
 simple dependence upon spiritual aid ; and, on the other, that no suc- 
 cess whatever has attended the ministrations of those by whom this 
 doctrine has been either neglected or denied. They Jiave met with 
 such a rebuke of their presumption, in the total failure of their efforts 
 that none will contend for the reality of divine interposition, as far 
 as theij are concerned; for when has the arm of the Lord been reveal- 
 ed to those pretended teachers of Christianity, who believe there is 
 no such arm ? We must leave them to labor in a field, 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 conversion of sinners, have confined 
 themselves to the seduction of the faithful ; in which, it must be con- 
 fessed, they have acted in a manner perfectly consistent with their 
 principles ; the propagation of heresy requiring, at least, no divine 
 assistance. — Hall on the discouragements and supports of the Christian 
 ministry. 
 
 1 ICor. 1:23,25. 
 
DIALOGUES CONCERNING ELOQUENCE. 133 
 
 nor wealth, nor authority. God would have the sole glory of 
 his work, and the success of it, to depend entirely on himself; 
 he therefore chose what is weak and rejected what is strong,, 
 in order to display 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 up- 
 on anything that the world admired or valued. It would on- 
 ly have weakened and frustrated the wonderful power of the' 
 cross, (as St. Paul says,^) to ground the preaching of the- 
 gospel upon natural means. It was necessary that without 
 human help, the gospel should of itself open people’s hearts,, 
 and by that prodigious efficacy show mankind that it came- 
 from God. Thus was human wisdom confounded and re- 
 jected. Now, what must we conclude from hence? This 
 only ; that the conversion of the nations, and the establish- 
 ment of the Christian church, were 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 seve- 
 ral 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 doc- 
 trine. It was founded, (as the apostle tells us,^) nut upon 
 the persuasive discourses of human philosophy, but solely up^- 
 on the effects of the Spirit and the power of God ; that is,, 
 upon the miracles that struck the eyes and minds of men,, 
 and upon the inward operation of the divine grace. 
 
 C, According to your reasoning, then, they make void the- 
 efficacy of our Saviour’s cross, who ground their preaching 
 upon human wisdom and eloquence. 
 
 A. Undoubtedly. The ministry of the word is entirely 
 built upon faith, and the preachers of it ought to pray and pu- 
 rify their hearts, and expect all their success from heaveUo. 
 They should arm themselves with ‘ the sword of the Spirit, 
 which is the word of God,’ and not depend on their own abil- 
 ities.3 This is the necessary preparation for preaching the- 
 
 1 1 Cor. 1: 17. 2 1 Cor. 2: 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 fellow-men. Whither then shall he look? Who shall 
 make him able, or faithful, or successful in his work ? Who shall 
 open to him the treasures of divine truth ? Who shall give him ac- 
 cess to the hearts of his hearers, and enable him to speak in demon?' 
 
 12 
 
134 DIALOGUES CONCERNING ELOQUENCE, 
 
 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 I see plain- 
 ly you are now returning to your first opinion. 
 
 A, I did not change it. Do not you believe that the work 
 of our salvation depends upon God’s grace ? 
 
 C. Yes; it is an article of faith. 
 
 A. You own, however, that we ought to use great pru- 
 dence in choosing a right station and conduct in life, and in 
 avoiding dangerous 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 or- 
 der 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 themselves. 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 pre- 
 paration for their ministry, because the Spirit, who descend- 
 ed upon them in a sensible manner, supplied them with words 
 in preaching the gospel. The difference then betwixt the 
 apostles and their successors in the ministry is, that these, 
 not being miraculously inspired like the apostles, have 
 need to prepare themselves, and to fill their minds with 
 the doctrine and spirit of the Scripture, to form their dis- 
 courses. But this preparation should never lead them to 
 preach in a more artless manner than the apostles. Would 
 
 stration of the Spirit, and with power ? Who shall soothe the anxie- 
 ties that agitate his bosom, cheer his trembling spirit, and guide his 
 footsteps, in seasons of despondence ? Who shall give him that know- 
 ledge of his own heart, that control of his temper and actions, that 
 meekness, fortitude and exemplary holiness, which become his sa- 
 cred olRce ? In short, who shall secure him against falling into foul 
 immorality, or fatal apostacy from the truth ? Blessed be God, that 
 a poor worm may ask and receive help from him, in whom is ever- 
 lasting strength. Weakness itself may look up with courage to the 
 throne of grace, and venture forward in the greatest work, relying 
 on a Saviour’s all-sufficient aid. Yes, blessed be God, that the hum- 
 ble minister, while he feels himself to be less than nothing, may yet 
 say without presumption, “ I can do all things, through Christ which 
 strengtheneth me.” — Dr. Porter. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 135 
 
 you not be satisfied, if preachers used no more ornaments in 
 their sermons 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 con- 
 fess 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 eloquence to be an art that is 
 inconsistent with the simplicity of the gospel. 
 
 A, There are two sorts of people that have this notion of 
 it ; the false orators, who are widely mistaken in seeking af- 
 ter eloquence amidst a vain pomp of words ; and some pious 
 persons, who have no great depth of knowledge ; but who, 
 though out of humility they avoid that false rhetoric, which 
 consists in a gaudy, ostentatious style, yet themselves aim 
 at true eloquence, by striving to persuade and move their 
 hearers. 
 
 C. I now understand your notions exactly ; let us now re- 
 turn 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 reading the most ancient Greek authors.^ I 
 say the most ancient; for those Greeks whom the Romans 
 so justly despised, and called Graeculi, were altogether de- 
 generate. As I told you before, you ought to be perfectly ac- 
 quainted with Homer, Plato, Xenophon, and the other earli- 
 est writers. After that, you will be no more surprised at the 
 plainness of the scripture style ; for in them you will find al- 
 most the same kind of customs, the same artless narrations, 
 the same images of great things, and the same movements. 
 The difference between them upon comparison is much to 
 the honor of the Scripture. It surpasses them vastly in na- 
 tive simplicity, liveliness and grandeur. Homer himself nev- 
 er 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. That, for example, which begins 
 
 ' 'FivdeLKvvraL (5’ ijiilv ovrog o avrjp (IIAAT^2N), ei f3ov?.OL/Li£'d-a fir) kg- 
 roXLyoypEtv, (jg Kai uXkr) ng rrapa ra elprjfiiva 66dg ettI tu vrprjTia retvsi, 
 Tloia de Kal rig avrr) ; fj tCjv efnrpoG'S'ev fiejaTitJv avyypacpeov kgI 'ttolt]- 
 tC)v fiL[ir)(jLg re Kal ^r)7nx)GLg. Kat tovtov ye, (piATare, arrpt^ ex^fi^- 
 Tov (jKoirov. — Longinus, § xiii. 
 
136 DIALOGUES CONCERNING ELOQUENCE. 
 
 thus;i ‘‘The mighty God, even the Lord hath spoken/’ 
 surpasses the utmost stretch of human invention. Neither 
 Homer nor any other poet ever equalled Isaiah^ describing 
 the majesty of God, in whose sight the ‘ nations of the earth 
 are as the small dust, yea, less than nothing and vanity / see- 
 ing it is ‘ he that stretcheth out the heavens like a curtain, and 
 spreadeth them out as a tent to dwell im’ 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 everything below him. What is there in antiqui- 
 ty 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 spirit, 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. Everything is painted in such a lively manner 
 as strikes the imagination. The prophet far outdoes Homer. 
 Read likewise Daniel denouncing to Belshazzar the divine 
 vengeance ready to overwhelm him ; and try if you can find 
 anything 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 consis- 
 tent ; 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 mor- 
 al discourses ; in all these there appears a natural and beautiful 
 variety.3 In short, there is as great a difference between the 
 
 1 Psal. 50: 1—6. 
 
 2 Isaiah, 40: 9 — 28. — — See chapters, xi. and xxxv. Lam. 1: 1,2, 
 16,20; 2: 1,8, 11, 12, 19, 20, 21; 3:39. Nahum, 1:3, 5, 6’; 2: 
 1, 3, 4, 8, 9, 10 ; 3: 3, 13, 17, 18. Daniel, chap. 5: 15—29. 
 
 ^ Any reader will observe, that there is a poetical air in the predic- 
 tions of Balaam in the twenty-third chapter of Numbers^ and that 
 there is particularly an uncommon 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 good V 
 
 What is the cause of this grandeur will immediately be seen, if the 
 sense be preserved, and the words thrown out of interrogation : 
 
 “.God 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 
 spoken, he will make good.” The difference is so visible, that it is 
 needless to enlarge upon it. 
 
 How artfully does St. Paul, in Jicts^ xxvi. transfer bis discourse 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 137 
 
 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 express something divine ; 
 while the others, striving to soar above themselves, 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 gau- 
 dy, 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. 
 
 jB. 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 an- 
 cient taste. It is agreeable both to Moses and the prophets, 
 whose expressions Christ often uses. But though his lan- 
 guage be plain and familiar, it is however figurative and sub- 
 lime in many places. I could easily show by particular in- 
 stances, (if we had the books here to consult,) that we have 
 not a preacher of this age, who is so figurative in his most 
 studied sermons, as Jesus Christ was in his most popular 
 discourses. I do not mean those that St. John relates, where 
 almost everything is sensibly divine ; I speak of his most fa- 
 miliar discourses recorded by the other evangelists. The 
 apostles wrote in the same manner ; with this difference, that 
 
 from Festiis to ^grippa. In ver. 26, he speaks of him in the third 
 person. The King (says he) knoweth of these things, before whom 
 I also speak freely — Then in the following, he turns short upon 
 him ; “ King Agrippa, believest thou the prophets.^” and immediate- 
 ly answers his own question, “ I know that thou believest.” The 
 smoothest eloquence, the most insinuating complaisance, could nev- 
 er have made such impression on Agrippa, as this unexpected and pa- 
 thetic address. 
 
 To these instances may be added the whole xxxviii. chapter of 
 Joh ; where we behold the Almighty Creator expostulating with his 
 creature, in terms which express at once the majesty and perfection 
 of the one, the meanness and frailty of the other. There we see how 
 vastly useful the figure of interrogation is, in giving us a lofty idea of 
 the Deity, while every question awes us into silence, and inspires a 
 sense of our own insufficiency. — Smith's Longinus. 
 
 12 * 
 
138 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 Jesus Christ being master of his doctrine, delivers it calmly. 
 He says just what he pleases^ and speaks, with the utmost ea- 
 siness, of the heavenly kingdom and glory, as of his father’s 
 house.^ All those exalted things that astonish us, were nat- 
 ural and familiar to him ; he was born there, and only tells 
 us what he saw,^ 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 ex- 
 press their ideas.4. Hence flow those digressions and obscure 
 passages in St. Paul’s writings, and those transpositions of 
 his thoughts, which show his mind was transported wflth 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 apostles. But 
 notwithstanding these little disorders of their style, everything 
 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 sometimes this resemblance of style gives a mutu- 
 al light to them both. You see therefore that the eloquence 
 of Scripture is not confined to the books of the Old Testa- 
 ment, 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 Chris- 
 tians only in separate passages. And however great the 
 beauty of such passages may be, it can never be fully per- 
 ceived, unless one knows the connection of them, for every- 
 thing in Scripture is connected, and this coherence is the 
 most great and wonderful thing to be seen in the sacred writ- 
 ings. For want of a due knowledge of it, preachers mistake 
 
 1 John, 14: 2. 3 Chap. 8: 38 ^ 2 Cor. 12: 2, 4, 7. 
 
 4 Yet, after all, there is often found in the apostolic manner, a sub- 
 limity of sentiment, a pomp of description, a clearness, strength, and 
 brevity of precept, a closeness of appeal, a force and abruptness of in- 
 terrogation, a simplicity of words, and pathos of address, that are ad- 
 mirable in themselves, and worthy the imitation of every preacher. — 
 Fordyce^ Jlrt of Preaching, 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 139 
 
 those beautiful passages, and put upon them what sense they 
 please. They content themselves with some ingenious in- 
 terpretations, which, being arbitrary, have no force to per- 
 suade men, or to reform their manners. 
 
 jB. 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 
 together a few passages of Scripture that have no real con- 
 nection. I would have them explain the principles, and the 
 series of the Scripture doctrine, 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 eloquent ; 
 for by doing this, they would imitate the best model of an- 
 cient eloquence. 
 
 But in this case we behoved, (as I said before,) to ex- 
 plain the several parts of Scripture as they lie. 
 
 A. I would not confine all preachers to this. One might 
 make sermons upon the Scripture without explaining the se- 
 veral parts of it as they lie. But it must be owned that 
 preaching would be quite another thing, if, according to an- 
 cient custom, the sacred books were thus explained to the 
 people in a connected, judicious manner. Consider 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 unfolding the truths of Scripture, he would explain the 
 text, and accustom the people to join always the sense and 
 the letter together. What advantage must they not reap, if 
 they were used to nourish themselves with this spiritual 
 bread ? An audience, who had heard the chief points of the 
 Mosaic law explained, would be able to receive far more be- 
 nefit from an explication of the truths of the gospel, than the 
 greatest part of Christians are now. The preacher we spoke 
 of before, has this failing among many great qualities, that 
 his sermons are trains of fine reasoning about religion, but 
 they are not religion itself. We apply ourselves too much to 
 the drawing of moral characters, and inveighing against the 
 general disorders of mankind, and we do not sufficiently ex- 
 plain the principles and precepts of the gospel. ^ 
 
 ^ A loose and indiscriminate manner of applying the promises and 
 threatenings of the gospel, is ill judged and pernicious j it is not pos» 
 
140 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 C. Preachers choose this way, because it is far easier to 
 declaim against the follies and disorders of mankind, than to 
 explain the fundamental truths and duties of religion judi- 
 
 sible to conceive a more etFectual 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 inefficiency, disgusts by the igno- 
 rance of human nature, or the disregard to its best interests, it infalli- 
 bly betrays. Without descending to such a minute specification of cir- 
 cumstances, as shall make our addresses personal, they ought unques- 
 tionably 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. The preacher who aims at doing good, will 
 endeavor, above all things, to insulate his hearers, to place each of 
 them apart, and render it impossible for him to escape by losing him- 
 self in the crowd. At the day of judgment, the attention excited by 
 the surrounding scene, the strange aspect of nature, the dissolution 
 of the elements, and the last trump, will have no other effect than to 
 cause the reflections of the sinner to return with a more overwhelm- 
 ing 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 endeavor 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. 
 
 If I should read to a sick person a learned lecture on the benefit of 
 health, and exhort him to take care to recover it, but never inquire 
 into the nature of his disease, or prescribe proper methods and medi- 
 cines for the cure, he would 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 general exhortations to holiness, 
 without distinctly handling the several branches thereof and the op- 
 posite sins. If a man, professing physic, should administer or pre- 
 scribe one constant medicine for fevers, and another for consumptions 
 and so for other distempers, without considering the age, constitu- 
 tion, strength and way of living of his patient, and not vary his me- 
 thod and medicines as those vary, we should hardly call this the reg- 
 ular practice of physic. Nor can I think this general and undistin- 
 guished way will be more safe, or likely to answer its end, in divini- 
 ty than in medicine. — Jennings. 
 
 We do not warn the man whose house is on fire, by the abstract as- 
 surance that “fire is dangerous;” by introducing a third person 
 to say, “ Ae is in danger;” by continually adverting to those no- 
 ble public institutions, the general fire insurance companies. Nor 
 must the delegated apostle of Christianity fail to discriminate, to in- 
 dividualize, to strike home, to draw the line between the form and 
 spirit of religion ; to show that the best church cannot of itself sancti- 
 fy 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 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 141 
 
 ciously. To be able to describe the corruptions of the age, 
 they need only have some knowledge of men and things, with 
 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 preach- 
 ers who have such a solid, comprehensive knowledge of re- 
 ligion 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 de- 
 fective. Most of their fine sermons contain only philosophi- 
 cal reasonings. Sometimes they preposterously quote Scrip- 
 ture 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 labors 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 apos- 
 tolical 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 
 preacher ought to affect people by strong, and sometimes 
 even by terrible images ; but it is from the Scripture that he 
 should learn to make 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 
 received are not lasting. This -mistaken simplicity that 
 some affect, is too often a cloak for ignorance ; and at best 
 it is such an unedifying manner of address, as cannot be ac- 
 ceptable either to God or men. Nothing can excuse such 
 homely preachers, but the sincerity of their intentions. They 
 ought to have studied and meditated much upon the word of 
 
 to meet his congregation next at the bar of God.— CMstian 
 server. 
 
142 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 God, before they Undertook to preach. A priest who under- 
 stands the Scripture fully, and has the gift of speaking, sup- 
 ported by the authority olf his function, and of a good life, 
 might make excellent discourses without great preparation. 
 For one speaks easily of such truths as make a clear and 
 strong impression on his mind. Now above all things, such 
 a subject as religion must furnish exalted thoughts, and ex- 
 cite the noblest sentiments, and this is the design of elo- 
 quence. 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 an ha- 
 
 ^ In the most awful denunciations of the divine displeasure, an air 
 of unaffected tenderness should be preserved, that while with un- 
 sparing fidelity we declare the whole counsel of God, it may appear 
 we are actuated by a genuine spirit of compassion. A hard and un- 
 feeling manner of denouncing the threatenings of the word of God, 
 is not only barbarous and inhuman, but calculated, by inspiring dis- 
 gust, to rob them of all their efficacy, if the av/ful part of our mes- 
 sage, which may be styled the burden of the Lord, ever fall with due 
 weight on our hearers, it will be when it is delivered with a trembling 
 hand and faltering lips ; and we may then expect them to realize its 
 solemn import, 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 they are enemies of the cross of 
 Christ.” What force does that affecting declaration derive from 
 these tears ! An effectionate manner insinuates itself into 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 ef- 
 fect of addresses from the pulpit, must have perceived how much of 
 their impression depends upon this quality, which gives to sentiments 
 cogiiparatively trite, a power over the mind beyond what the most 
 striking and original conceptions possess without it. — Hall on the ells- 
 couragements and suppoi'ts 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 dec- 
 larations of God’s displeasure against it, a preacher may give evi- 
 dence of a disposition of good-will and compassion to sinners, and as- 
 suredly will, if he speaks under the influence of the power of truth. 
 If we can indulge invective and bitterness in the pulpit, we know 
 not what spirit we are of; we are but gratifying our own evil tem- 
 pers, under the pretence of a concern for the cause of God and truth. 
 A preacher of this character, instead of resembling a priest bearing 
 in his censer hallowed fire taken from God’s altar, may be compared 
 to the madman described in the Proverbs, who scattereth at random 
 fire-brands and arrows and death, and saith. Am not I in sport ? 
 Such persons may applaud their own faithfulness and courage, and 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 143 
 
 rangue with stiffness, and an affected delicacy. It were to 
 be wished indeed that, generally speaking, none were al- 
 lowed to feed the Christian flocks but their respective shep- 
 herds, 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 occasions two evils; 
 one is, that dumb pastors, and such as speak without abili- 
 ties, are little esteemed. Another evil is, that the function 
 of voluntary preachers allures many vain, ambitious spirits, 
 that endeavor to distinguish themselves in this way. You 
 know that in former ages the ministry of the word was re- 
 served for the bishops, especially 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 Valerius, his bishop and predeces- 
 sor, 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. Chry- 
 sostom’s sermons, which he made at Antioch, when he was 
 only a presbyter. 
 
 C, I grant that, generally speaking, the office of preach- 
 ing should be reserved for the parochial clergy. This would 
 be the way to restore to the pulpit that simplicity and digni- 
 ty that ought to adorn it. For if pastors joined the knowl- 
 edge of the Scriptures to their experience 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. Where- 
 as 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 chiefly on such general points as do not 
 instruct nor affect rnen ; to say nothing of the weight and in- 
 fluence 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 experi- 
 ence, without knowledge and without piety ? It were better 
 to have fewer sermons, and more judicious ones. 
 
 think it a great attainment that they can so easily and constantly set 
 their congregation at defiance ; but they must not expect to be use- 
 ful, so long as it remains a truth, that the wrath of man worketh not 
 the righteousness of God. — JYewton. 
 
144 DIALOGUES CONCERNING ELOQUENCE. 
 
 B. But there are many priests who are not pastors, and 
 who preach with great success. How many persons are 
 there of the religious orders, who fill the pulpit to advan- 
 tage ? 
 
 C. I own there are many ; and such men ought to be made 
 pastors 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 ? 
 
 A. But it does not belong to us to regulate the discipline 
 of the church. Every age has its proper customs, as the cir- 
 cumstances of things require. Let us show a regard to 
 whatever the church tolerates, and, without indulging a cen- 
 sorious humor, let us finish our character of a worthy 
 preacher. 
 
 C. What you have said already gives me, I think, an ex- 
 act idea of it. 
 
 A. Let us hear then what you reckon necessary to make 
 a complete preacher. 
 
 C. I think that he ought to have studied solidly, during 
 his younger days, whatever is most useful in the poetry and 
 eloquence of the ancients.i 
 
 A. That is not necessary. It is true when one has fin- 
 ished such studies successfully, they may be of use to him, 
 even towards a right understanding of the Scriptures ; as St. 
 Basil has shown in a treatise he composed on this very sub- 
 ject. 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 ap- 
 plied themselves to it in their youth, turned it to the service 
 of religion, when they became pastors; but such as had 
 neglected these 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 passage in the Apostolical Constitutions,^ 
 
 ^ The Greek and Roman authors have a spirit in them, a force, 
 both of thought and expression, that latter ages have not been able 
 to imitate, Buchanan only excepted ; in whom, more particularly in 
 his Psalms, there is a beauty, and life, an exactness as well as a liber- 
 ty, that cannot be imitated, and scarce enough commended. — Dis- 
 course of the 'pastoral care^ ch. viii. 
 
 2 B. i. c. 6. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 145 
 
 which exhorts Christians not to read the heathen authors. 
 
 ‘ If you want history, (says the book,) or laws, or moral pre^ 
 cepts, 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 anything that is necessary to form 
 our taste and judgment 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 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 lan- 
 guage by the dignity of its expressions. But I ask your par- 
 don for interrupting you. Go on. Sir, if you please. 
 
 C. Well then; let us be content with the sufficiency of 
 Scripture. But shall we not add the fathers? 
 
 A. Without doubt ; they are the channels of tradition* 
 It is by their writings that we learn the manner in which the 
 church has interpreted the Scripture in all ages.- 
 
 C. But are preachers obliged to explain every passage of 
 Scripture, according to the interpretations that the fathers 
 have given us? 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 
 according to the doctrine of the fathers, I mean, their con- 
 stant and uniform doctrine. They frequently gave pious in- 
 terpretations 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 interpre- 
 tations 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 concerning 
 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 
 clergyman (before he begin to preach) be thoroughly ac- 
 quainted 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 
 
 13 
 
146 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 genius, they had great and pious souls, full of heroical senti- 
 ments. 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 handsome 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. Ac- 
 cordingly, 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 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 edi- 
 fied the church by his exemplary virtues, he would then be 
 fit to explain the gospel with great authority and good effect. 
 For by familiar instructions and useful conferences, (to 
 which we suppose him to have been accustomed betimes,) he 
 must have attained a sufficient freedom and easiness of speak- 
 ing. Now if such pastors applied themselves to all the par- 
 ticular duties of their function, as administering the sacra- 
 ments, directing pious souls, and comforting afflicted, or dy- 
 ing persons; 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 gos- 
 pel knowledge, and the affecting sentiments of the preacher. 
 As for what you said yesterday, about getting sermons by 
 heart, I had the curiosity to seek out a passage in St. Austin 
 that I had read before ; it is to tliis effect, — he thinks that a 
 preacher ought to speak in a more plain and sensible man- 
 ner 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 explain a 
 
 Malth. 12 : 34. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 147 
 
 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 bur- 
 dening his memory with all the words of his sermons. 
 Though the precepts of true eloquence 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 opin- 
 ion concerning this matter, because of the many pressing 
 necessities in the Christian church, that require a pastor’s 
 continual application. While a priest, who ought to be ^ a 
 man of God,i thoroughly furnished unto all good works,’ 
 should be diligent in rooting out ignorance and offences from 
 the field of the church ; I think it unworthy of him to waste 
 his time in his closet, in the smoothing of periods, in giving 
 delicate touches to his descriptions, and inventing quaint 
 divisions. When one falls into the method and employment 
 of these pretty preachers, he can have no time to do any- 
 thing else ; he applies himself to no other business, or use- 
 ful 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 attend 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 mys- 
 teries be an idle declairner, 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 
 
 1 2 Tim. 3: 17. 
 
 2 Sed hie ornatus (repetam enim) virilis, fortis etsanctus sit — Non 
 deoet quisquam ubi maxima rerum momenta versantur, de verbis esse 
 solliciius — Prima virtus est vitio carere. Igituv ante omnia, ne spe- 
 remus ornatam orationem fore, qnae probabilis non erit. Prohabile 
 autern Cicero id genus dicit, quod non plus, minusve est quam decet. 
 Non quia corni expolirique non debeat, nam et haec ornatus pars est; 
 sed quia vitium est ubique, quod nimium est. Itaque vult esse auc- 
 toritatem et pondus in verbis : sententias vel graves, vel aptas opin- 
 jonibus liominum ac rnoribus. — Quint, lib. viii. c. 3. 
 
148 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 abuse with too much violence ; for we ought to show a regard 
 to persons of worth and piety, who, out of deference to cus- 
 tom, 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. Go on, I beseech 
 you. 
 
 C. I would have a preacher explain the whole plan of 
 religion ; and unfold every part of it, in the most intelli- 
 gible manner ; by showing 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 offering to at- 
 tack them openly : lest he should thereby lay a stumbling 
 block in the way of illiterate, well meaning Christians.^ 
 
 ' Particular care ought to be taken in expounding the Scriptures 
 to the people, not to appear over-learned and over-critical in one’s 
 explications. There is no occasion to obtrude on an audience, as 
 some do, all the jarring interpretations given by different commenta- 
 tors, of which it is much better that the people should remain ignorant, 
 than that they should be apprized. For this knowledge can serve no 
 other purpose, than to distract their thoughts and perplex their judg- 
 ment. 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, absurd, and contradictory 
 glosses of commentators deserve a better name than rubbish ? No, 
 surely. But if such absurd glosses are unknown to your congrega- 
 tion, they are rubbish which lies not in your way. No interpreta- 
 tion, therefore, or gloss should ever be mentioned in order to be re- 
 futed, unless it be such as the words themselves, on a superficial 
 view, might seem to countenance, or such as is generally known to 
 the people to be put upon them by some interpreters, or sects of 
 Christians. Where a false gloss cannot be reasonably supposed to 
 be either known or thought of by the audience, it is in the preacher 
 worse than being idly ostentatious of his learning, to 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 difference between a church and a college. In 
 most Christian congregations there are very few, if any linguists. I 
 do not say that in our lectures we ought never to mention the origi- 
 nal or recur to it. Justice to the passage we explain may sometimes 
 require it. Nor is it necessary , that our translators should be deemed 
 infallible even by the multitude. It is enough, 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 censuring the translators, and pretending to 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 149 
 
 A. That is very right. The best way of proving the truth 
 of religion, is to explain it justly ; for it carries its own evi- 
 dence along with it, when we represent it in its native purity. 
 All other proofs that are not 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 crea- 
 tion of the world, of the deluge, and the miracles of 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 
 
 mend their version. It is not modest, as they, over whom the cor- 
 rector 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 
 confidence in their Bible, which tends greatly to lessen its authority. 
 Therefore, though 1 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 au- 
 dience as our congregations commonly are, men of so respectable 
 memory. Manly freedom of inquiry, becoming a protestant, becom- 
 ing a Briton, tempered with that decent reserve which suits the 
 humble Christian, will guard the judicious against both extremes, an 
 overweening conceit of his own abilities, and an implicit faith in 
 those of others. And indeed, in regard to everything, 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 actually 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 con- 
 sequence to the people to be informed of the observation, comment, 
 or opinion. This inquiry, impartially made, will prove a check 
 against the immoderate indulgence of what is perhaps the natural 
 bent of his own genius, whether it be to critical or controversial dis- 
 quisition, and which it is not always easy for youth, commonly im- 
 petuous 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 discern- 
 ment, no precepts, it must be acknowledged, will suffice. A fund of 
 good sense is absolutely necessary, enlightened by a knowledge of 
 mankind. In this, as in every other kind of composition, the maxim 
 of the poet invariably holds : 
 
 Scribendi recte sapere est principium et fons. 
 
 Campbell on Pulpit Eloquence, 
 
 13 * 
 
150 DIALOGUES CONCERNING ELOQUENCE. 
 
 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 in- 
 structions 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 no- 
 tion of religion, 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 connected 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 Chris- 
 tians. In their childhood they have a little, dry catechism 
 put into their hands, which they learn by rote, without un- 
 derstanding the sense of it. And alter that, they have no 
 other instruction but what they can gather from sermons 
 upon unconnected, 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 cate- 
 chising ; 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/ catechising 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 ac- 
 cordingly, they produced such wonderful effects, as seem 
 quite incredible to us. 
 
 C. In fine, I would have every preacher make such ser- 
 mons 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 fatiguing himself or wearying the people, 
 he might preach every Sunday after the gospel. As far as 
 we can judge, those aged bishops who lived in former times, 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 151 
 
 and had constant labors to employ them, did not make such 
 a stir as our modern preachers do in talking to the people in 
 the midst of the 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 anything 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 moving 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 ? 
 
 A. It is not mine : it is the current notion of all antiquity. 
 The farther I inquire into this matter, the more I am con- 
 vinced that the ancient form of sermons was the most per- 
 fect. The primitive pastors were great men ; they were not 
 only very holy, but they had a complete, clear knowledge of 
 religion, and of the best way to persuade men of its truth, 
 and they took care to regulate all the circumstances of it. 
 There is a great deal of wisdom, hidden under this air of 
 simplicity, and we ought not to believe that a better 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 explained 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 jingling antitheses, and quibbles, entirely 
 contrary to all your rules. I wish you would be consistent 
 with yourself. Pray, Sir, unfold all this to us. Particular- 
 ly, what do you think of Tertullian? 
 
 A. There are many excellent things in him. The lofti- 
 ness of his sentiments is oftentimes admirable. Besides, he 
 should be read for the sake of some principles concerning tra- 
 dition, 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 
 
152 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 faults. He has spoiled many preachers. i For, the desire of 
 saying something that is singular, leads them to study his 
 works and his uncommon, pompous style dazzles them. 
 We must, therefore, beware of imitating his thoughts or ex- 
 pressions, and only pick out his noble sentiments, and the 
 knowledge of antiquity. 
 
 ^ One of the greatest and most remarkable proofs of the strong in- 
 fluence that some imaginations 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 inords, however insignificant, have 
 more force than the reasons of other people. — I protest, 1 have a 
 great value for some of Tertullian’s works, and chiefly for his ^polo~ 
 against the G entiles, ‘h\s hook of Prescriptions against heretics; 
 and for some passages of Seneca, though 1 have very little esteem 
 for Montaigne. Tertullian was indeed a man of great learning, but 
 he had more memory than judgment. — The regard he showed to the 
 visions of Montanus, and his prophetesses, is an unquestionable proof 
 of his weak judgment. The disorder of his imagination sensibly ap- 
 pears in the heat, the transports, and enthusiastic fliglits he falls into 
 upon trifling subjects. — What could he infer from his pompous de- 
 scriptions of the changes that happen in the world Or how could 
 they justify his laying aside his usual dress to wear the philosophical 
 cloak ? Tlie moon has different phases ; the year has several sea- 
 sons ; the fields change their appearance in summer and winter; 
 whole provinces are drowned by inundations, or swallowed up by 
 earthquakes— in fine, all nature is subject to changes ; therefore, he 
 had reason to wear the cloak rather than the common robe ! — Noth- 
 ing can excuse the silly arguments and wild fancies of this author, 
 who, in several others of his works, as well as in that de Pallio, says 
 everything that comes into his head, if it be a far-fetched conceit, or 
 a bold expression; by which he hoped to show the vigor, (we must 
 rather call it, the disorder) of his imagination. — Malchranche's Recher- 
 che de la verite, Liv. ii. p. 3. c. 3. 
 
 2 Eccentricity is sometimes found connected with genius, but it 
 does not coalesce with true wisdom. Hence, men of the first order 
 of intellect, have never betrayed it ; and hence also, men of seconda- 
 ry talents drop it as they grow wiser ; and are satisfied to found their 
 consequence on real and solid excellency, not on peculiarity and ex- 
 travagance. 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 dig- 
 nity. 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 strangeness of the one, but we live by the influence of the other. 
 — Jay. 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 153 
 
 B. What say you of St. Cyprian ? Is not his style too 
 swelling ? 
 
 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 roughness, 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 expresseth his sentiments in 
 a very noble, moving manner. In some places of his works 
 we find affected ornaments, especially in his epistle to Dona- 
 tus ; which St. Austin quotes, however, as a letter full of el- 
 oquence. He says, that God permitted those strokes of vain 
 oratory 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 written according to 
 the severest rules of religion ; though we canhot 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 elabo- 
 rately adorned, it still deserves to be called eloquent. For, 
 notwithstanding its many rhetorical embellishments, we can- 
 not but perceive, that a great part of the epistle is very seri- 
 ous and lively, afid most proper to give Donatus a noble idea 
 of Christianity. In those passages where he is very earnest, 
 he neglects all turns of wit, and falls into a sublime and ve- 
 hement strain. 
 
 B. But what do you think of St. Austin? Is he not the 
 most jingling quibbler that ever wrote P Will you defend 
 him ? 
 
 ^ Misi nuncios meos omnes sensus interiores, ut quaererem te, 
 et non inveni, quia male quaerebam. Video enim, lux mea, Deus 
 qui illuminasti me, quia male te per illos quaerebam, quia tu es intus, 
 et tamen ipsi ubi intraveris, nesciverunt. — Et tamen cum Deum meum 
 quaero, quaero nihilominus quandam lucem super omnem lucem 
 quam non capit oculus; quandam vocem super omnem vocem, quam 
 non capit auris ; quendam odorem super omnem odorem, quern non 
 capit naris ; quendam dulcorem super omnem dulcorem, quern non 
 sapit gustus ; quendam amplexum super omnem amplexum, quern 
 non capit tactus. Ista lux folget ubi locus non capit ; ista vox sonat, 
 ubi tempus non rapit; odor iste redolet, ubi flatus non spargit ; sapor 
 iste .sapit, ubi non est edacitas; amplexus iste tangitur, ubi non 
 diveilitur. — Aug. SolU. § 31. 
 
 O dies praeclara nesciens vesperum, non habens occasum — ubi non 
 
154 
 
 DIALOGUES CONCERNING ELOQUENCE. 
 
 A. No ; I cannot vindicate him in that. It was the reign- 
 ing fault of his time, to which his quick, lively fancy natural- 
 ly inclined him. This shows that he was not a perfect ora- 
 tor. But notwithstanding this defect, he had a great talent 
 for persuasion. He reasoned generally with great force, and 
 he is full of noble notions. He knew the heart of man en- 
 tirely well, and was so polite, that he carefully observed the 
 strictest decency in all his discourses. In short, he express- 
 ed himself almost always in a pathetic, gentle, insinuating 
 manner. Now ought not the fault we observe in so great a 
 man, to be forgiven ? 
 
 C. I must own there is one thing in him that I never ob- 
 served 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, i 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 ex- 
 press to others the strong sense he had of it. Now this ten- 
 der, affecting way is a part of eloquence. But we see, be- 
 sides, that St. Austin knew exactly all the essential rules of 
 it. He tells us^ 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.3 
 
 erit kostis irnpugnans, nec ulla illecebra, sed summa et certa securi- 
 tas, secura tranquillitas, et tranquilla jocunditas, jocunda felicitas, fe- 
 lix aeternitas, aeterna beatitude, et beata Trinitas, et Trinitatis uni- 
 tas, et unitatis Deltas, et Deitatis beata visio, quae est gaudiurn Do- 
 mini mei. — Aug. Solit. § 35. 
 
 ^ Quemadmodum desiderat cervus ad fontes aquarum, ita desiderat 
 anima mea ad te, Deus. Sitivit anima mea ad Deum, fontem vi- 
 vurri ; quando veniam et apparebo ante faciem Dei mei ? O fons vitae, 
 vena aquarum viventium ; quando veniam ad aquas dulcedinis tuae 
 de terra deserta, in via et inaquosa; ut videani virtutem tuarn,et glo- 
 riam tuam, et satiem ex aquis misericordiae tuae sitim meam ^ sitioy 
 Dotnine, fons vitae, satia me. Sitio, Domine, sitio Deum vi- 
 vum ; O quando veniam et apparebo, Domine, ante faciem tuam ? — 
 Jug. SoliL cap. XXXV. 
 
 2 De Doct. Chr. 1, 2. 
 
 3 “ There is a false eloquence, in being ambitious to say everything 
 with spirit, and turn all things with delicacy. — If you would attain to 
 true eloquence, you must first lay aside the passion for appearing elo- 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 155 
 
 To this purpose he applies these words which you cannot 
 but remember : ‘ qui sophistice loquitur odibilis est.’ He 
 talks likewise very judiciously of the mixing different kinds 
 of style in a discourse; of ranging the several 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 everything we say should still have a digni- 
 ty, when we preach religion. In fine, he likewise shows the 
 way to awaken and move people. 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 ad- 
 dress he moved their passions, according to the true design 
 of eloquence, you must read the account he gives of a dis- 
 course he made to the people of Caesarea, in Mauritania, in 
 order to abolish a barbarous practice. It seems, there pre- 
 vailed among them an ancient custom, which they had carri- 
 ed 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 enterprise this 
 was. However, he tells us that after he had talked to them 
 for some time, they spoke aloud and applauded him. 
 
 But he concluded that his discourse had not persuaded 
 them, seeing they amused themselves in commending him. 
 He thought he had done nothing while he only raised delight 
 and admiration in his hearers, 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 orator? 
 Have we any preachers that are able to talk so powerfully 
 now? As for St. Jerome, be 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 them- 
 selves upon their oratory. We should judge like mere gram- 
 marians, if we examined only the style and language of the 
 fathers. You know there is a great difference between elo- 
 quence, and what we call elegance, or purity of style, St 
 Ambrose likewise fell into the fashionable defects of his time, 
 
 quent. So long as you have vain, ambitious views, you will never 
 preach well, and you will never become truly eloquent.” — Ostervald's 
 Led. iv. 
 
156 DIALOGUES CONCERNING ELOQUENCE. 
 
 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 pre- 
 vailing taste of the age they lived in, that they might the bet- 
 ter insinuate the truths of religion upon people’s minds, by en- 
 gaging them to hear the word of God with pleasure. But 
 notwithstanding the pirns and quibbles that St. Ambrose 
 sometimes uses, we see that he wrote to Theodosius with an 
 inimitable force and persuasion. How much tenderness does 
 he express, when he speaks of the death of his brother Saty- 
 rus? In the Roman breviary we have a discourse of his, 
 concerning John the Baptist’s 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 sublime. 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 seve- 
 ral ages ; and at the same time observe what their genius 
 and sentiments furnished them with to persuade their hear- 
 ers. 
 
 C. But do you think, then, that the taste of eloquence 
 was quite lost in those ages that were so happy for reli- 
 gion ? 
 
 A. Yes; within a little time after the reign of Augustus, 
 eloquence 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 believe upon 
 their credit,) I knew very well that the oratory of these wit- 
 nesses, is much inferior to that of the sacred writings them- 
 selves; 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 evan- 
 gelical piety, couched under numberless quibbles and low 
 witticisms. In the East, the just way of speaking and writ- 
 ing was better preserved, and the Greek tongue continued 
 for some time, almost in its ancient purity. St. Chrysostom 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 157 
 
 spoke it very well. His style, you know, is copious, but he 
 did not study false ornaments. All his discourse tends to 
 persuasion ; he placed everything with judgment, and was 
 well acquainted with the Holy Scripture, and the manners of 
 men. He entered into their hearts, and rendered things fa- 
 miliarly 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. i St. Gregory Nazianzen is more 
 concise, and more poetical, but not quite so persuasive. Apd* 
 yet he has several moving passages, particularly in his fune- 
 ral oration upon his brother St. Basil, and in his last dis- 
 course at taking leave of Constantinople. 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 
 
 ^ What are you doing, 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, murder one of her children, in which, 
 you are more wicked than Cain; for he concealed his guilt in the 
 desert, and only deprived his brother of a transitory life; but you 
 plunge your neighbor 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 for swearing, and not for prayer? Is the sacred altar to 
 occasion the committing of crimes, instead of expiating them? But 
 if every other religious sentiment 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, tremble 
 and withdraw. And what does Christ say there ? “ It has been said 
 
 by them 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 makinglthe legislator, who condemns mur- 
 der, an accomplice in the guilt of it. 
 
 1 shed fewer tears when 1 hear that a person has been mur- 
 dered on the highway, than when I see a man go up to the altar, lay 
 his hand on the holy book of the gospels, and take his oath aloud. On 
 this occasion, it is impossible for me to keep from changing color, 
 from trembling and shivering both for him who administers, and for him 
 who takes the oath. Miserable wretch ! to secure to thyself a doubt- 
 ful sum of money, thou losest thy soul ? Can the benefit thou reap- 
 est, 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 ? — Chrysostom 
 against oaths. Homil. xv. ad Pop. Antioch. 
 
158 DIALOGUES CONCERNING ELOQUENCE^ 
 
 had a great sagacity in the conduct of souls. There is noth- 
 ing more eloquent thah his epistle to a virgin that had fall- 
 en ; in my opinion-it is a master-piece. But now if a preach- 
 er 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 composes. 
 
 C, But how long continued this false eloquence which suc- 
 ceeded the true kind ? 
 
 A, Till now. 
 
 C, What do you mean ? Till now ? 
 
 A. Yes, till now for we have not yet corrected our taste 
 of eloquence, so much as we imagine. You will soon per- 
 ceive the reason of it. The barbarous nations that overran 
 the Roman empire, did spread ignorance and a bad taste ev- 
 erywhere. Now, we descended from them. And though 
 learning began to revive in the fifteenth century, it recover- 
 ed 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 fa- 
 thers, but to other pious authors, who wrote during this long 
 interval of ignorance. From them we learn the traditions of 
 their time, and several other useful instructions. I am quite 
 ashamed of giving my judgment so freely on this point, but, 
 gentlemen, you 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 ancient custom that preachers observed, in not delivering 
 their own reflections to the people, but only explaining the 
 words of the sacred text. However, by degrees they came 
 to leave off this way of expounding the whole words of the 
 gospel that was appointed for the day ; and discoursed only 
 upon one part of it, which they called the text of the sermon. 
 Now if a preacher does not make an exact explication 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 
 
DIALOGUES CONCERNING ELOQUENCE. 
 
 159 
 
 context. But there should be nothing refined or far-fetched 
 in such instructions. It must look Tery strange and awk- 
 ward in a preacher to set np for wit and delicacy of inven- 
 tion, 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, whatev- 
 er sermon he pleases ? 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 I can. For I heartily wish you would 
 employ your parts " in making plain and persuasive ser- 
 mons. 
 
 B. You would have a preacher explain the Holy Scrip- 
 tures with connection, according to the obvious sense of 
 them. 
 
 A. Yes ; that would be an excellent method. 
 
 B, Whence then did it proceed that the fathers interpret- 
 ed the Scripture quite otherwise ? They usually give a spi- 
 ritual, and allegorical meaning to the sacred text. Read St. 
 Austin, St. Ambrose, St. Jerome, Origen and others of the 
 fathers; they find mysteries everywhere, 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 Therapeutae, who lived chiefly at Alexandria, (and whom 
 Philo reckoned to be philosophical Jews, though Eusebius 
 supposes they were primitive Christians,) were extremely ad- 
 dicted to these mystical interpretations. And indeed it was 
 in the city of Alexandria, that allegories began to appear with 
 credit among Christians. Origen was the first of the fathers 
 who forsook the literal sense of Scripture. You know what 
 disturbance he occasioned in the church. Piety itself seem- 
 ed to recommend these allegorical interpretations. And be- 
 sides, there is something in them very agreeable, ingenious 
 and edifying. Most of the fathers, to gratify the humor of 
 the people, (and probably their own too,) made great use of 
 
160 DIALOGUES CONCERNING ELOQUENCE. 
 
 them. But they kept faithfully to the literal and the pro- 
 phetical 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 ev- 
 erything they could learn from the letter of Scripture, the fa- 
 thers gave them those mystical interpretations, to edify and 
 comfort them. These explications were exactly adapted to 
 the relish of the Eastern people, among whom they first arose ; 
 for they are naturally fond of mysterious and allegorical lan- 
 guage. They were the more delighted with this variety of 
 interpretations, because of the frequent preaching, and al- 
 most 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 lite- 
 ral sense, without despising the pious explications that the 
 fathers gave. We must take care of providing our daily 
 bread, before we seek after delicacies. In interpreting Scrip- 
 ture, we cannot do better than to imitate the solidity of St. 
 Chrysostom. Most of our modern preachers do not study al- 
 legorical meanings, because they have sufficiently explained 
 the literal sense ; but they forsake it, because they do not per- 
 ceive its grandeur, and reckon it dry and barren in compari- 
 son 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 
 number of new and noble things to say. It is a deplorable 
 thing to see how much this sacred treasure is neglected, even 
 by those who have it always in their hands. If the clergy ap- 
 plied themselves to the ancient 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 manner ; 
 and if they expounded the word of God judiciously, and sup- 
 ported their doctrine by an exemplary life, they would be very 
 good preachers. They would have what St. Ambrose re- 
 quires, a chaste, simple, clear style, full of weight and gravi- 
 ty ; 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 figure, and by that means become accomplished preach- 
 ers. One sort would instruct people with clearness, force 
 
t)IALO(JUES CONCERNING ELOQUENCE. 
 
 161 
 
 and dijrnity; and the other would add to this powerful in- 
 struction, the sublimity, the enthusiasm, and vehemence of 
 Scripture; so that it would (if I may so say) be entire and 
 living ill them, as much as it can be in men who are not mi- 
 raculously inspired from above. 
 
 B. Oh, Sir; I had almost forgotten an important article. 
 Have a moment’s patience, I beseech you; a few words will 
 satisfy me. 
 
 A. What now ? Have you anybody 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 actions and all his virtues to one point ? 
 
 A, That shows the orator’s invention and refined sense. 
 
 B. I understand you. It seems you do not like that me- 
 thod. 
 
 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 actions 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 ora- 
 tor 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 de- 
 scribing the course of his life, the preacher should chiefly 
 point out those passages wherein either his natural temper or 
 his piety best appeared. But there should always be some- 
 thing 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 in- 
 structs people, and makes an impression upon their minds. 
 But it frequently happens that they return home without know- 
 ing anything of a person’s life, about whom they have heard an 
 hour’s discourse; or at least, they have heard many remarks 
 upon a few separate facts, related without any connection. 
 On the contrary, a preacher ought to paint a person to the 
 life, and show wh ;t he was in every 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, 
 th an 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. 
 
 14 * 
 
162 DIALOGUES CONCERNING ELOQUENCE. 
 
 A. No; you mistake me. I would not make a simple nar- 
 ration. I should think it enough to give a coherent view of 
 the chief facts in a concise, lively, close, pathetic manner. 
 Everything 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 sim- 
 plicity ? 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 eloquent than those over- 
 strained panegyrics that are commonly made ? 
 
 JB, 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 all my modern collections and 
 Italian wits, and in a serious manner to study the whole con- 
 nection and principles of religion, by tracing them back to 
 their source. 
 
 C. Farewell, Sir ; the best acknowledgment 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 endeavor to draw applause, but rather sighs 
 and groans from the people ; let their tears praise you.i The 
 discourses of a clergyman should be full of the Holy Scrip- 
 ture. 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 
 sorrowful, 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 who 
 crowns the preacher with praise and applause.” — Ostervald’s Led, vi. 
 
THE 
 
 COUNTRY PARSON: 
 
 HIS 
 
 CHARACTER AND RULE OF HOLY LIFE. 
 
 THE AUTHOR, MR. GEORGE HERBERT. 
 
THE AUTHOR TO THE READER. 
 
 Being desirous, through the mercy of God, to please him, for 
 whom I am and live, and who giveth me my desires and perform- 
 ances ; and considering with myself, that the way to please him is to 
 feed my flock diligently and faithfully, since our Saviour hath made 
 that the argument of a pastor’s love ; I have resolved to set down the 
 form and character of a true pastor, that 1 may have a mark to aim 
 at : which also I will set as high as I can, since he shoots higher that 
 threatens the moon, than he that aims at a tree. Not that I think, if 
 a man do not all which is here expressed, he presently sins, and dis- 
 pleases God; but that it is a good strife to go as far as we can in 
 pleasing of him, who hath done so much for us. The Lord prosper 
 the intention to myself, and others, who may not despise my poor 
 labors, but add to those points which 1 have observed, until the book 
 grow to a complete pastoral. 
 
 George Herbert. 
 
 1632. 
 
THE COUNTRY PARSON. 
 
 CHAPTER I. 
 
 OF A PASTOR. 
 
 A Pastor is the deputy of Christ, for the reducing of man 
 to the obedience of God. This definition is evident, and 
 contains the direct steps of pastoral duty and authority. For 
 first, man fell from God by disobedience. Secondly, Christ 
 is the glorious instrument of God for the revoking of man. 
 Thirdly, Christ being not to continue on earth, but, after he 
 had fulfilled the work of reconciliation, to be received up 
 into heaven, he constituted deputies in his place, and these 
 are priests. And therefore St. Paul in the beginning of his 
 epistles, professeth this; and, in the first to the Collossians 
 plainly avoucheth, that he Jills up that which is behind of 
 the afflictions of Christ in his flesh, for his hodfs sake^ 
 which is the church ; wherein is contained the complete de- 
 finition of a minister. 
 
 Out of this charter of the priesthood may be plainly gath* 
 ered both the dignity thereof, and the duty. The dignity, 
 in that a priest may do that which Christ did, and by his 
 authority, and as his vicegerent, The duty, in that a priest 
 is to do that which Christ did, and after his manner, both 
 for doctrine and life. 
 
 CHAPTEE II. 
 
 THEIR DIVERSITIES. 
 
 Of Pastors, (intending mine own nation only, and also 
 therein setting aside the Right Reverend Prelates of the 
 church, to whom this discourse ariseth not,) some live in the 
 
166 
 
 THE COUNTRY PARSON. 
 
 universities, some in noble houses, some in parishes, resid- 
 ing on their cures. 
 
 Of those that Jive in the universities, some live there in 
 office, whose rule is that of the apostle, Rom. 12: 6; Hav- 
 ing gifts differing according to the grace that is given to us, 
 whether prophecy, let us prophesy according to the propor- 
 tion of faith; or ministry, let us wait on our ministering; 
 or he that teacheth, on teaching, etc., he that I'uleth, let him 
 do it with diligence, etc. Some in a preparatory way, whose 
 aim and labor must be not only to get knowledge, but to 
 subdue and mortify all lusts and affections; and not to think 
 that, when they have read the fathers or schoolmen, a minis- 
 ter is made and the thing done. The greatest and hardest 
 preparation is within ; for : unto the ungodly saith God, why 
 dost thou preach my laws, and takest my covenant in thy 
 mouth ? Ps. 50: 16. 
 
 Those that live in noble houses are called chaplains, whose 
 duty and obligation being the same to the houses they live 
 in, as a parson’s to his parish, in describing the one, (which 
 is indeed the bent of my discourse,) the other will be mani- 
 fest. Let not chaplains think themselves so free as many of 
 them do, and, because they have different names, think their 
 office different. Doubtless they are parsons of the families 
 they live in, and are entertained to that end, either by an 
 open or implicit covenant. Before they are in orders, they 
 may be received for companions or discoursers; but after a 
 man is once minister, he cannot agree to come into any 
 house where he shall not exercise what he is, unless he for- 
 sake his plough and look back. Wherefore they are not to 
 be over-submissive, and base but to keep up with the lord 
 and lady of the house, and to preserve a boldness with them 
 and all, even so far as reproof to their very face, when occa- 
 sion calls, but seasonably and discreetly. They who do not 
 thus, while they remember their earthly lord, do much forget 
 their heavenly ; they wrong the priesthood, neglect their 
 duty, and shall be so far from that which they seek with their 
 over-submissiveness and cringing that they shall ever be des- 
 pised. They who for the hope of promotion neglect any 
 necessary admonition or reproof, sell with Judas their Lord 
 and Master. 
 
THE COUNTRY PARSON. 
 
 167 
 
 CHAPTER III 
 THE parson's life. 
 
 The Country Parson is exceeding exact in his life, being 
 holy, just, prudent, temperate, bold, grave in all his ways. 
 And because the two highest points of life, wherein a Chris- 
 tian is most seen, are patience and mortification ; patience 
 in regard of afflictions, mortification in regard of lusts and 
 affections, and the stupefying and deadening of all the cla- 
 morous powers of the soul; therefore he hath thoroughly 
 studied these, that he may be an absolute master and com- 
 mander of himself, for all the purposes which God hath or- 
 dained him. 
 
 Yet in these points he labors most in those things which 
 are most apt to scandalize his parish. And first, because 
 country people live hardly and therefore, as feeling their own 
 sweat and consequently knowing the price of money, are of- 
 fended much with any who by hard usage increase their 
 travail, the country parson is very circumspect in avoiding 
 all covetousness, neither being greedy to get, nor niggardly 
 to keep, nor troubled to lose any worldly wealth ; but in all 
 his words and actions slighting and disesteeming it, even to 
 a wondering that the world should so much value wealth, 
 which in the day of wrath hath not one drachm of comfort 
 for us. Secondly, because luxury is a very visible sin, the 
 parson is very careful to avoid all the kinds thereof, but es- 
 pecially that of drinking, because it is the most popular vice ; 
 into which if he come, he prostitutes himself both to shame 
 and sin, and, by fellowship with the unfruitful works 
 
 of darkness, he disableth himself of authority to reprove 
 them; for sins make all equal whom they find together, and 
 then they are worst, who ought to be best. Neither is it for 
 the servant of Christ to haunt inns or taverns or alehouses, 
 to the dishonor of his person and office. The parson doth 
 not so, but orders his life in such a fashion, that, when death 
 takes him, as the Jews and Judas did Christ, he may say as 
 he did, / sat daily with you teaching in the temple. Thirdly, 
 because country people, as indeed all honest men, do much 
 esteem their word, it being the life of buying and selling and 
 dealing in the world ; therefore the parson is very strict m 
 keeping his word, though it be to his own hindrance ; as 
 knowing that, if he be not so, he will quickly be discover- 
 
168 
 
 THE COUNTRY PARSON. 
 
 ed and disregarded ; neither will they believe him in the pul- 
 pit, whom they cannot trust in his conversation. As for 
 oaths, and apparel, the disorders thereof are also very mani- 
 fest. The parson’s yea is yea, and nay, nay; and his] appar- 
 el plain, but reverend, and clean, without spots or dust or 
 smell ; the purity of his mind breaking out, and dilating it- 
 self even to his body, clothes and habitation. 
 
 CHAPTER IV. 
 
 THE parson’s knowledge. 
 
 The Country Parson is full of all knowledge. They say, 
 it is an ill mason that refuseth any stone; and there is no 
 knowledge, but, in a skilful hand, serves either positively as 
 it is, or else to illustrate some other knowledge. He conde- 
 scends even to the knowledge of tillage and pasturage, and 
 makes great use of them in teaching; because people by 
 what they understand, are best led to what they understand 
 not. 
 
 But the chief and top of his knowledge consists in the 
 book of books, the storehouse and magazine of life and com- 
 fort, THE Holy Scriptures. There he sucks, and lives. 
 In the Scriptures he finds four things; precepts for life, doc- 
 trines for knowledge, examples for illustration, and promises 
 for comfort. These he hath digested severally. 
 
 But for the understanding of these, the means he useth 
 are first, a holy life ; remembering what his Master saith, 
 that if any do God^s will, he shall know of the doctrine, John 
 vii. ; and assuring himself, that wicked men, however learn- 
 ed, do not know the Scriptures, because they feel them not, 
 and because they are not understood but with the same 
 Spirit that writ them. The second means is prayer ; which, 
 if it be necessary even in temporal things, how much more 
 in things of another world, where the well is deep, and we 
 have nothing of ourselves to draw ivith ? Wherefore he 
 ever begins the rending of the Scripture with some short 
 inward ejaculation ; diS, Lord open mine eyes, that I may see 
 the wondrous things of thy law. The third means is a dili- 
 gent COLLATION of Scripture with Scripture. For, all truth 
 being consonant to itself, and all being penned by one and 
 the self-same Spirit, it cannot be but that an industrious and 
 
THE COUNTRY PARSON. 
 
 169 
 
 judicious comparing of place with place, must be a singular 
 help for the right understanding of the Scriptures. To this 
 may be added, the consideration of any text with the cohe- 
 rence thereof, touching what goes before, and what follows 
 after; as also the scope of the Holy Ghost. When the 
 apostles would have called down fire from heaven, they were 
 reproved, as ignorant of what spirit they were. For the law 
 required one thing, and the gospel another, yet as diverse, not 
 as repugnant ; therefore the spirit of both is to be consider- 
 ed and weighed. The fourth means are commenters and 
 FATHERS, who have handled the places controverted ; which: 
 the parson by no means refuseth. As he doth not so study 
 others as to neglect the grace of God in himself, and what 
 the Holy Spirit teacheth him, so doth he assure himself, that 
 God in all ages hath had his servants, to whom he hath re- 
 vealed his truth, as well as to him ; and that as one country 
 doth not bear all things, that there may be a commerce, so 
 neither hath God opened, or will open, all to one, that there 
 may be a traffic in knowledge between the servants of God, for 
 the planting both of love and humility. Wherefore he hath 
 one comment, at least, upon every book of Scripture, and, 
 ploughing with this and his own meditations, he enters into 
 the secrets of God treasured in the Holy Scripture. 
 
 CHAPTER V. 
 
 THE parson’s accessary KNOWLEDGES. 
 
 The Country Parson hath read the fathers also, and the 
 schoolmen, and the later writers, or a good proportion of all, 
 out of all which he hath compiled a book, and body of divinity, 
 which is the storehouse of his sermons, and which he preach- 
 eth all his life, but diversely clothed, illustrated and enlarged. 
 For though the world is full of such composures, yet every 
 man’s own is fittest, readiest and most savory to him. Be- 
 sides, this being to be done in his younger and preparatory 
 times, it is an honest joy ever after to look upon his well- 
 spent hours. 
 
 This body he made, by way of expounding the church 
 catechism, to which all divinity may easily be reduced. 
 For, it being indifferent in itself to choose any method, that 
 is best to be chosen of which there is likeliest to be most use. 
 
 15 
 
170 
 
 THE COUNTRY PARSON. 
 
 Now catechising being a work of singular and admirable 
 benefit to the church of God, and a thing required under 
 canonical obedience, the expounding of our catechism must 
 needs be the most useful form. Yet hath the parson, besides 
 this laborious work, a slighter form of catechising, fitter for 
 country people; according as his audience is, so he useth 
 one, or other ; or sometimes both, if his audience be inter- 
 mixed. 
 
 He greatly esteems also of cases of conscience ; wherein 
 he is much versed. And indeed, herein is the greatest abili- 
 ty of a parson ; to lead his people exactly in the ways of 
 truth, so that they neither decline to the right hand nor to 
 the left. Neither let any think this a slight thing. For 
 every one hath not digested, when it is a sin to take some- 
 thing for money lent, or when not ; when it is fault to dis- 
 cover another’s fault, or when not ; when the affections of 
 the soul in desiring and procuring increase of means or 
 honor, be a sin of covetousness or ambition, and when not ; 
 when the appetites of the body in eating, drinking, sleep, 
 and the pleasure that comes with sleep, be sins of gluttony, 
 drunkenness, sloth, lust, and when not ; and so in many cir- 
 cumstances of actions. Now if a shepherd know not which 
 grass will bane, or which not, how is he fit to be a shepherd ? 
 Wherefore the parson hath thoroughly canvassed all the par- 
 ticulars of human actions ; at least all those which he ob- 
 serveth are most incident to his parish. 
 
 CIIAPTEE VI. 
 
 THE PARSON PRAYING. 
 
 The Country Parson, when he is to read divine services, 
 composeth himself to all possible reverence ; lifting up his 
 heart, and hands, and eyes, and using all other gestures 
 which may express a hearty and unfeigned devotion. This 
 he doth, first, as being truly touched and amazed with the 
 majesty of God, before whom he then presents himself; yet 
 not as himself alone, but as presenting with himself the 
 whole congregation, whose sins he then bears, and brings 
 with his own to the heavenly altar, to be bathed and washed 
 in the sacred laver of Christ’s blood. Secondly, as this is 
 
THE COUNTRY PARSON. 
 
 171 
 
 the true reason of his inward fear, so he is content to express 
 this outwardly to the utmost of his power ; that, being first 
 affected himself, he may affect also his people ; knowing that 
 no sermon moves them so much to a reverence (which they 
 forget again when they come to pray), as a devout behavior 
 in the very act of praying. Accordingly his voice is humble, 
 his words treatable and slow ; yet not so slow neither, as to 
 let the fervency of the supplicant hang and die between 
 speaking ; but, with a grave liveliness, between fear and 
 zeal, pausing yet pressing, he performs his duty. 
 
 Besides his example, he, having often instructed his people 
 how to carry themselves in divine service, exacts of them all 
 possible reverence ; by no means enduring either talking or 
 sleeping or gazing or leaning or half-kneeling or any un- 
 dutiful behavior in them, but causing them, when they sit 
 or stand or kneel, to do all in a straight and steady posture, 
 as attending to what is done in the church, and every one, 
 man and child, answering aloud, both Amen, and all other 
 answers which are on the clerk’s and people’s part to answer. 
 Which answers also are to be done, not in a huddling or 
 slubbering fashion, gaping or scratching the head or spitting, 
 even in the midst of their answer, but gently and pausably, 
 thinking what they say; so that while they answer “ As it 
 was in the beginning,” etc., they meditate as they speak, 
 that God hath ever had his people that have glorified him, as 
 well as now, and that he shall have so for ever. And the 
 like in other answers. This is that which the apostle calls a 
 reasonable service, Rom. xii, when we speak not as parrots 
 without reason, or offer up such sacrifices as they did of old, 
 which was of beasts devoid of reason; but when we use our 
 reason, and apply our powers to the service of him that gives 
 them. 
 
 If there be any of the gentry or nobility of the parish, who 
 sometimes make it a piece of state not to come at the begin- 
 ning of service with their poor neighbors, but at mid-prayers, 
 -both to their own loss, and of theirs also who gaze upon 
 them when they come in, and neglect the present service of 
 God ; he by no means suffers it, but after divers gentle ad- 
 monitions, if they persevere, he causes them to be presented. 
 Or if the poor church-wardens be affrighted with their great- 
 ness, (notwithstanding his instruction that they ought not to 
 be so, but even to let the world sink, so they do their duty,) 
 he presents them himself ; only protesting to them, that not 
 
172 
 
 THE COUNTRY PARSON. 
 
 any ill-will draws him to it, but the debt and obligation of his 
 calling, being to obey God rather than men. 
 
 CHAPTER VII. 
 
 THE PARSON PREACHING. 
 
 The Country Parson preacheth constantly. The pulpit 
 is his joy and his throne. If he at any time intermit, it is 
 either for want of health; or against some festival, that he 
 may the better celebrate it ; or for the variety of the hearers, 
 that he may be heard at his return more attentively. When 
 he intermits, he is ever very well supplied by some able man ; 
 who treads in his steps, and will not throw down what he 
 hath built ; whom also he entreats to press some point that 
 he himself hath often urged with no great success, that so in 
 the mouth of two or three witnesses the truth may be more es- 
 tablished. 
 
 When he preacheth, he procures attention by all possible 
 art, both by earnestness of speech, it being natural to men to 
 think, that where is much earnestness, there is somewhat 
 worth hearing, and by a diligent and busy cast of his eye on 
 his auditors ; with letting them know that he observes who 
 marks and who not ; and with particularizing of his speech 
 now to the younger sort, then to the elder, now to the poor, 
 and now to the rich — ‘‘ This is for you, and this is for you f 
 — for particulars ever touch and awake, more than generals. 
 Herein also he serves himself of the judgments of God ; as of 
 those of ancient times, so especially of the late ones, and those 
 most, which are nearest to his parish; for people are very 
 attentive at such discourses, and think it behoves them to be 
 so, when God is so near them, and even over their heads. 
 Sometimes he tells them stories and sayings of others, ac- 
 cording as his text invites him ; for them also men heed, and 
 remember better than exhortations ; which, though earnest, 
 yet often die with the sermon, especially with country people ; 
 which are thick and heavy and hard to raise to a point of zeal 
 and fervency, and need a mountain of fire to kindle them ; 
 but stories and sayings they will wellf remember. He often 
 tells them, that sermons are dangerous things ; that none 
 goes out of church as he came in, but either better or worse ; 
 
THE COUNTRY PARSON. 
 
 173 
 
 that none is careless before his judge, and that the word of 
 God shall judge us. 
 
 By these and other means the parson procures attention ; 
 but the character of his sermon is holiness. He is not 
 witty or learned or eloquent, but holy : — a character that 
 Hermogenes never dreamed of, and therefore he could give 
 no precepts thereof. But it is gained, first, by choosing 
 texts of devotion, not controversy; moving and ravishing 
 texts, whereof the Scriptures are full. Secondly, by dipping 
 and seasoning all our words and sentences in our hearts 
 before they come into our mouths ; truly affecting, and 
 cordially expressing all that we say : so that the auditors may 
 plainly perceive that every word is heart deep. Thirdly, by 
 turning often, and making many apostrophes to God ; as, 
 O Lord! bless my people, and teach them this point!’’ or, 
 “ O my Master, on whose errand I come, let me hold my 
 peace, and do thou speak thyself ; for thou art love, and 
 when thou teachest, all are scholars.” Some such irradia- 
 tions scatteringly in the sermon, carry great holiness in them. 
 The prophets are admirable in this. So Isa. Ixiv. ; Oh^ that 
 thou wouldest rend the heavens, that thou ivouldest come down, 
 etc. And Jeremiah, chap, x, after he had complained of the 
 desolation of Israel, turns to God suddenly, O Lord ! I know 
 that the way of man is not in himself, etc. Fourthly, by 
 frequent wishes of the people’s good, and joying therein; 
 though he himself were, with St. Paul, even sacr^ced upon 
 the service of their faith. For there is no greater sign of ho- 
 liness, than the procuring and rejoicing in another’s good. 
 And herein St. Paul excelled, in all his epistles. How did 
 he put the Romans in all his prayers^ Rom. J: 9 ; and ceased 
 not to give thanks for the Ephesians, Eph. 1; 16; and for 
 the Corinthians, 1 Cor. I: 4; and for the Philippians made 
 request with joy, Phil. I: 4; and is in contention for them 
 whether to live or die, be with them or Christ, ver. 23 ; 
 which, setting aside his care of his flock, were a madness to 
 doubt of. What an admirable epistle is the second to the 
 Corinthians 1 How full of affections 1 He joys, and he is 
 sorry ; he grieves, and he glories! Never was there such a 
 care of a flock expressed, save in the great Shepherd of the 
 fold, who first shed tears over Jerusalem, and afterwards 
 blood. Therefore this care may be learned there, and then 
 woven into sermons ; which will make them appear exceed- 
 ing reverend and holy. Lastly, by an often urging of the 
 
174 
 
 THE COUNTRY PARSON. 
 
 presence and majesty of God, by these, or such like speeches 
 — ‘‘ Oh, let us take heed what we do ! God sees us ; he 
 sees whether I speak as I ought, or you hear as you ought ; 
 he sees hearts, as we see faces. He is among us ; for if we 
 be here, he must be here; since we are here by him, and 
 without him could not be here.” Then, turning the dis- 
 course to his majesty, — ‘‘ and he is a great God, and terrible; 
 as great in mercy, so great in judgment ! There are but 
 two devouring elements, fire and water ; he hath both in him. 
 His voice is as the sound oj many waters^ Rev. i. ; and he 
 himself is a consuming jire^^ Heb. xii. Such discourses 
 show very holy. 
 
 The parson’s method in handling of a text consists of two 
 parts; first, a plain and evident declaration of the meaning 
 of the text ; and secondly, some choice observations, drawn 
 out of the whole text, as it lies entire and unbroken in the 
 Scripture itself. This he thinks natural and sweet and 
 grave. Whereas the other way, of crumbling a text into 
 small parts, (as, the person speaking or spoken to, the sub- 
 ject, and object, and the like,) hath neither in it sweetness 
 nor gravity nor variety ; since the words apart are not Scrip- 
 ture, but a dictionary, and may be considered alike in all the 
 Scripture. 
 
 The parson exceeds not an hour in preaching, because dl 
 ages have thought that a competency, and he that profits not 
 in that time, will less afterwards ; the same affection which 
 made him not profit before, making him then weary, and so 
 he grows from not relishing, to loathing. 
 
 CHAPTER VIII. 
 
 THE PARSON ON SUNDAYS. 
 
 The Country Parson, as soon as he awakes on Sunday 
 morning, presently falls to work, and seems to himself so as 
 a market-man is, when the market-day comes ; or a shop- 
 keeper, when customers use to come in. His thoughts are 
 full of making the best of the day, and contriving it to his 
 best gains. To this end, besides hjs ordinary prayers, he 
 makes a peculiar one for a blessing on the exercises of the 
 day ^ ‘‘ that nothing befall him unworthy of that Majesty be- 
 
THE COUNTRY PARSON. 
 
 175 
 
 fore which he is to present himself, but that all may be done 
 with reverence to his glory, and with edification to his flock ; 
 humbly beseeching his master, that how or whenever he 
 punish him, it be not in his ministry.’^ Then he turns to re- 
 quest for his people, ‘‘ that the Lord would be pleased to 
 sanctify them all ; that they may come with holy hearts and 
 awful minds, into the congregation ; and that the good God 
 would pardon all those who come with less prepared hearts 
 than they ought/’ 
 
 This done, he sets himself to the consideration of the du- 
 ties of the day ; and if there be any extraordinary addition 
 to the customary exercises, either from the time of the year, 
 or from the State, or from God by a child born, or dead, or 
 any other accident, he contrives how and in what manner to 
 induce it to the best advantage. Afterwards, when the hour 
 calls, with his family attending him, he goes to church ; at 
 his first entrance humbly adoring and worshipping the invisi- 
 ble majesty and presence of Almighty God, and blessing the 
 people, either openly, or to himself Then, having read di- 
 vine service twice fully, and preached in the morning, and 
 catechised in the afternoon, he thinks he hath in some mea- 
 sure, according to poor and frail man, discharged the public 
 duties of the congregation. The rest of the day he spends 
 either in reconciling neighbors that are at variance, or in 
 visiting the sick, or in exhortations to some of his flock by 
 themselves, whom his sermons cannot, or do not reach. And 
 every one is more awaked, when we come and say. Thou art 
 the man. This way he finds exceeding useful and winning; 
 and these exhortations he calls his privy purse, even as 
 princes have theirs, besides their public disbursements. At 
 night he thinks it a very fit time, both suitable to the joy of 
 the day, and without hindrance to public duties, either to 
 entertain some of his neighbors, or to be entertained of them ; 
 where he takes occasion to discourse of such things as are 
 both profitable and pleasant, and to raise up their minds to 
 apprehend God’s good blessing to our church and State ; that 
 order is kept in the one, and peace in the other, without dis- 
 turbance or interruption of public divine offices. 
 
 As he opened the day with prayer, so he closeth it ; hum- 
 bly beseeching the Almighty “ to pardon and accept our 
 poor services, and to improve them, that we may grow there- 
 in ; and that our feet may be like hind’s feet, ever climbing 
 up higher and higher unto him.” 
 
176 
 
 THE COUNTRY PARSON. 
 
 CHAPTER IX. 
 
 THE parson’s state OF LIFE. 
 
 The Country Parson, considering that virginity is a high- 
 er state than matrimony, and that the ministry requires the 
 best and highest things, is rather unmarried than married. 
 But yet, as the temper of his body may be, or as the temper 
 of his parish may be, where he may have occasion to con- 
 verse with women, and that amongst suspicious men, and 
 other like circumstances considered, he is rather married 
 than unmarried. Let him communicate the thing often by 
 prayer unto God ; and as his grace shall direct him, so let 
 him proceed. 
 
 If he be unmarried, and keep house, he hath not a woman 
 in his house : but finds opportunities of having his meat dress- 
 ed and other services done by men servants at home, and his 
 linen washed abroad. If he be unmarried and sojourn, he 
 never talks with any woman alone, but in the audience , of 
 others ; and that seldom, and then also in a serious manner, 
 never jestingly or sportfully. He is very circumspect in all 
 companies, both of his behavior, speech, and very looks ; 
 knowing himself to be both suspected and envied. If he 
 stand steadfast in his heart, having no necessity, hut hath 
 power over his own will, and hath so decreed in his heart, that 
 he will keep himself a virgin, he spends his days in fasting 
 and prayer, and blesseth God for the gift of continency; 
 knowing that it can no way be preserved, but only by those 
 means by which at first it was obtained. He therefore thinks 
 it not enough for him to observe the fasting days of the church, 
 and the daily prayers enjoined him by authority, which he 
 observeth out of humble conformity and obedience; but adds 
 to them, out of choice and devotion, some other days for fast- 
 ing and hours for prayer. And by these he keeps his body 
 tame, serviceable and healthful ; and his soul fervent, active, 
 young and lusty as an eagle. He often readeth the lives of 
 the primitive monks, herfnits and virgins ; and wondereth 
 not so much at their patient suffering, and cheerful dying un- 
 der persecuting emperors (though that indeed be very admi- 
 rable), as at their daily temperance, abstinence, watchings 
 and constant prayers and mortifications, in the times of peace 
 and prosperity. To put on the profound humility and the 
 
THE COUNTRY PARSON. 
 
 177 
 
 exact temperance of our Lord Jesus, with other exemplary 
 virtues of that sort, and to keep them on in the sunshine and 
 noon of prosperity, he findeth to be as necessary and as diffi- 
 cult, at least, as to be clothed with perfect patience and 
 Christian fortitude in the cold midnight storms of persecution 
 and adversity. He keepeth his watch and ward, night and 
 day, against the proper and peculiar temptations of his state 
 of life; which are principally these two, spiritual pride and 
 impurity of heart. Against these ghostly enemies he girdeth 
 up his loins, keeps the imagination from roving, puts on the 
 whole armor of God ; and, by the virtue of the shield of faith 
 he is not afraid of the pestilence that walketh in darkness, 
 (carnal impurity,) nor of the sickness that destroy eth at noon-- 
 day, (ghostly pride and self-conceit). Other temptations he 
 hath, which, like mortal enemies, may sometimes disquiet 
 him likewise ; for the human soul, being bounded and kept 
 in her sensitive faculty, will run out more or less in her intel- 
 lectual. Original concupiscence is such an active thing, by 
 reason of continual inward or outward temptations, that it is 
 ever attempting or doing one mischief or other. Ambition, 
 or untimely desire of promotion to an higher state, under color 
 of accommodation or necessary provision, is a common temp- 
 tation to men of any eminency, especially being single men. 
 Curiosity in prying into high, speculative and unprofitable 
 questions, is another great stumbling-block to the holiness of 
 scholars. These, and many other spiritual wickednesses in 
 high places doth the parson fear, or experiment, or both ; and 
 that much more being single, than if he were married ; for 
 then commonly the stream of temptations is turned another 
 way, into covetousness, love of pleasure or ease, or the like. 
 If the parson be unmarried, and means to continue so, he 
 doth at least as much as hath been said. 
 
 If he be married, the choice of his wife was made rather 
 by his ear than by his eye his judgment, not his affection, 
 found out a fit wife for him, whose humble and liberal dispo- 
 sition he preferred before beauty, riches or honor. He knew 
 that (the good instrument of God to bring women to heaven) 
 a wise and loving husband could, out of humility, produce 
 any special grace of faith, patience, meekness, love, obe- 
 dience, etc.; and, out of liberality, make her fruitful in all 
 good works. As he is just in all things, so is he to his wife 
 also; counting nothing so much his own, as that he may be 
 unjust unto it. Therefore he gives her respect both before 
 
178 
 
 THE COUNTRY PARSON. 
 
 her servants and others, and half at least of the government 
 of the house ; reserving so much of the affairs as serve for a 
 diversion for him, yet never so giving over the reins, but that 
 he sometimes looks how things go, demanding an account, 
 but not by the way of an account. And this must be done 
 the oftener or the seldomer, according as he is satisfied of his 
 wife’s discretion. 
 
 CHAPTEE X. 
 
 THE PARSON IN HIS HOUSE. 
 
 The Parson is very exact , in the governing of his house, 
 making it a copy and model for his parish. He knows the 
 temper and pulse of every person in his house ; and, accord- 
 ingly, either meets with their vices, or advanceth their vir- 
 tues. His wife is either religious, or night and day he' is 
 winning her to it. Instead of the qualities of the world he 
 requires only three of her. First, a training up of her chil- 
 dren and maids in the fear of God ; with prayers, and cate- 
 chising, and all religious duties. Secondly, a curing and 
 healing of all wounds and sores with her own hands ; which 
 skill either she brought with her, or he takes care she shall 
 learn it of some religious neighbor. Thirdly, a providing for 
 her family in such sort, as that neither they want a competent 
 sustentation, nor her husband be brought in debt. 
 
 His children he first makes Christians, and then common- 
 wealth’s men ; the one he owes to his heavenly country, the 
 other to his earthly, having no title to either, except he do 
 good to both. Therefore, having seasoned them with all pi- 
 ety — not only of words, in praying and reading; but in ac- 
 tions, in visiting other sick children and tending their wounds, 
 and sending his charity by them to the poor, and sometimes 
 giving them a little money to do it of themselves, that they 
 get a delight in it, and enter favor with God, who weighs 
 even children’s actions, 1 Kings, 14: 12, 13, — he afterwards 
 turns his care to fit all their dispositions with some calling; 
 not sparing the eldest, but giving him the prerogative of his 
 father’s profession, which happily for his other children he is 
 not able to do. Yet in binding thdm apprentices, (in case 
 he think fit to do so,) he takes care not to put them into vain 
 
THE COUNTRY PARSON. 179 
 
 trades, unbefitting the reverence of their father’s calling, such 
 as are taverns for men, and lace-making for women; because 
 those trades, for the most part, serve but the vices and vani- 
 ties of the world, which he is to deny and not augment. 
 However, he resolves with himself never to omit any present 
 good deed of charity, in consideration of providing a stock 
 for his children ; but assures himself that money thus lent to 
 God, is placed surer for his children’s advantage, than if it 
 were given to the chamber of London. Good deeds and 
 good breeding are his two great stocks for his children ; if 
 God give anything above those, and not spent in them, he 
 blesseth God, and lays it out as he sees cause. 
 
 His servants are all religious ; and were it not his duty to 
 have them so, it were his profit ; for none are so well served, 
 as by religious servants ; both because they do best, and be- 
 cause what they do is blessed, and prospers. After religion, 
 he teaches them that three things make a complete servant : 
 — truth, diligence, and neatness or cleanliness. Those that 
 can read, are. allowed times for it ; and those that cannot, 
 are taught; for all in his house are either teachers or learn- 
 ers or both ; so that his family is a school of religion, and 
 they all account, that to teach the ignorant is the greatest 
 alms. Even the walls are not idle ; but something is written 
 or painted there, which may excite the reader to a thought 
 of piety ; especially the 101st Psalm, which is expressed in a 
 fair table, as being the rule of a family. And when they go 
 abroad, his wife among her neighbors is the beginning of 
 good discourses; his children, among children; his ser- 
 vants, among other servants. So that as in the house of those 
 that are skilled in music, all are musicians ; so in the house 
 of a preacher, all are preachers. He suffers not a lie or 
 equivocation by any means in his house, but counts it the art 
 and secret of governing, to preserve a directness and open 
 plainness in all things ; so that ail his house knows that there 
 is no help for a fault done, but confession. He himself, or 
 his wife, takes account of sermons, and how every one pro- 
 fits, comparing this year with the last. And, besides the 
 common prayers of the family, he straitly requires of all to 
 pray by themselves, before they sleep at night and stir out in 
 the morning ; and knows what prayers they say, and, till they 
 have learned them, makes them kneel by him ; esteeming 
 that this private praying is a more voluntary act in them than 
 when they are called to others’ prayers, and that which, when 
 
180 
 
 TFIE COUNTRY PARSON. 
 
 they leave the family, they carry with them. He keeps his 
 servants between love and fear, according as he finds them. 
 But, generally, he distributes it thus ; to his children he shows 
 more love than terror; to his servants, more terror than love; 
 but an old good servant boards a child. 
 
 The furniture of his house is very plain, but clean, whole 
 and sweet ; — as sweet as his garden can make ; for he hath 
 no money for such things, charity being his only perfume, 
 which deserves cost when he can spare it. His fare is plain, 
 and common, but wholesome. What he hath is little, but 
 very good. It consisteth most of mutton, beef and veal ; if 
 he adds anything for a great day or a stranger, his garden or 
 orchard supplies it, or his barn and backside. He goes no 
 further for any entertainment, lest he go into the world ; es- 
 teeming it absurd, that he should exceed, who teacheth oth- 
 ers temperance. But Jthose which his home produceth, he 
 refuseth not; as coming cheap and easy, and arising from 
 the improvement of things which otherwise would be lost. 
 Wherein he admires and imitates the wonderful providence 
 and thrift of the great Householder of the world. For, there 
 being two things which, as they are, are unuseful to man, 
 the one for smallness, as crumbs and scattered corn, and the 
 like ; the other for the foulness, as wash, and dirt, and things 
 thereinto fallen, — God hath provided creatures for both ; for 
 the first, poultry ; for the second, swine. These save man 
 the labor ; and, doing that which either he could not do, or 
 was not fit for him to do, by taking both sorts of food into 
 them, do as it were dress and prepare both for man in them- 
 selves, by growing themselves fit for his table. 
 
 The parson in his house observes fasting days. And par- 
 ticularly as Sunday is his day of joy, so Friday his day of hu- 
 miliation ; which he celebrates not only with abstinence of 
 diet, but also of company, recreation and all outward con- 
 tentments, and besides, with confession of sins, and all acts 
 of mortification. Now fasting days contain a treble obliga- 
 tion ; first, of eating less that day than on other days; sec- 
 ondly, of eating no pleasing or over-nourishing things, as the 
 Israelites did eat sour herbs ; thirdly, of eating no flesh, — 
 which is but the determination of the second rule, by autho- 
 rity, to this particular. The two former obligations are much 
 more essential to a true fast, than the third and last ; and 
 fasting days were fully performed by keeping of the two for- 
 mer, had not authority interposed. So that to eat little, and 
 
THE COUNTRY PARSON. 
 
 181 
 
 that unpleasant, is the natural rule of fasting, although it be 
 flesh. For, since fasting, in Scripture language, is an afflict- 
 ing of our souls, if a piece of dry flesh at my table be more 
 unpleasant to me, than some fish there, certainly to eat the 
 flesh and not the fish, is to keep the fasting-day naturally. 
 And it is observable, that the prohibiting of flesh came from 
 hot countries, where both flesh alone, and much more with 
 wine, is apt to nourish more than in cold regions ; and where 
 flesh may be much better spared, and with more safety, than 
 elsewhere, where (both the people and the drink being cold 
 and phlegmatic) the eating of flesh is an antidote to both. 
 For it is certain that a weak stomach being prepossessed 
 with flesh, shall much better brook and bear a draught of beer, 
 than if it had taken before either fish or roots or such things, 
 which will discover itself by spitting, and rheum or phlegm. 
 To conclude, the parson, if he be in full health, keeps the 
 three obligations; eating fish or roots; and that, for quanti- 
 ty little, for quality unpleasant. If his body be weak and 
 obstructed, as most students are, he cannot keep the last ob- 
 ligation, nor suffer others in his house, that are so, to. keep 
 it ; but only the two former, which also, in diseases of exin- 
 anition (as consumptions), must be broken, for meat was 
 made for man, not man for meat. To all this may be added, 
 not for emboldening the unruly, but for the comfort of 
 the weak, that not only sickness breaks these obligations of 
 fasting, but sickliness also. For it is as unnatural to do any- 
 thing that leads me to a sickness to which I am inclined, as 
 not to get out of that sickness when I am in it, by any diet. 
 One thing is evident ; that an English body, and a students 
 body, are two great obstructed vessels ; and there is nothing 
 that is food, and not physic, which doth less obstruct, than 
 flesh moderately taken ; as, being immoderately taken, it is 
 exceeding obstructive. And obstructions are the cause of 
 most diseases. 
 
 CHAPTER XL 
 
 THE parson’s COURTESY.^ 
 
 The Country Parson owing a debt of charity to the poor, 
 and of courtesy to his other parishioners, he sodistinguisheth, 
 16 
 
182 
 
 THE COUNTRY PARSON. 
 
 that he keeps his money for the poor, and his table for those 
 that are above alms. Not but that the poor are welcome al- 
 so to his table ; whom he sometimes purposely takes home 
 with him, setting them close by him, and carving for them, 
 both for his own humility, and their comfort, who are much 
 cheered with such friendliness. But since both is to be 
 done, the better sort invited, and meaner relieved, he chooseth 
 rather to give the poor, money ; which they can better employ 
 to their own advantage, and suitably to their needs, than so 
 much given in meat at dinner. Having then invited some of 
 his parish, he taketh his times to do the like to the rest, so 
 that, in the compass of the year, he hath them all with him ; 
 because country people are very observant of such things, and 
 will not be persuaded but, being not invited, they are hated. 
 Which persuasion, the parson by all means avoids ; knowing 
 that, where there are such conceits, there is no room for his 
 doctrine to enter. Yet doth he oftenest invite those, whom 
 he sees take best courses ; that so both they may be encour- 
 aged to persevere, and others spurred to do well, that they 
 may enjoy the like courtesy. For though he desire that all 
 should live well and virtuously, not for any reward of his, but 
 for virtue’s sake ; yet that will not be so. And therefore as 
 God, although we should love him only for his own sake, yet 
 out of his infinite pity hath set forth heaven for a reward to 
 draw men to piety, and is content if, at least so, they will be- 
 come good ; so the country parson, who is a diligent observer 
 and tracker of God’s ways, sets up as many encouragements 
 to goodness as he can, both in honor and profit and fame ; 
 that he may, if not the best way, yet an^ way make his parish 
 good. 
 
 CHAPTER XII. 
 
 THE parson’s CHARITY. 
 
 The Country Parson is full of charity ; it is his predomi- 
 nant element. For many and wonderful things are spoken 
 of thee, thou great virtue. To charity is given the covering 
 of sins, 1 Pet. 4: 8; and the forgiveness of sins. Matt. 6: 
 14; Luke 7: 47; the fulfilling of fihe law, Rom. 13: 10; the 
 life of faith, James 2: 26 ; the blessings of this life, Prov. 22: 
 9; Ps. 41: 2; and the reward of the next, Matt. 25: 35. In 
 
THE COUNTRY PARSON. 
 
 183 
 
 brief, it is the body of religion, John 13: 35, and the top of 
 Christian virtues, 1 Cor. xiii. Wherefore all his works relish 
 of charity. When he riseth in the morning, he bethinketh 
 himself what good deeds he can do that day, and presently 
 doth them ; counting that day lost, wherein he hath not ex- 
 ercised his charity. 
 
 He first considers his own parish ; and takes care, that 
 there be not a beggar or idle person in his parish, but that 
 all be in a competent way of getting their living. This he 
 effects either by bounty or persuasion or by authority; mak- 
 ing use of that excellent statute, which binds all parishes to 
 maintain their own. If his parish be rich, he exacts this of 
 them ; if poor, and he able, he easeth them therein. But he 
 gives no set pension to any ; for this in time will lose the 
 name and effect of charity with the poor people, though not 
 with God ; for then they will reckon upon it, as on a debt, 
 and if it be taken away, though justly, they will murmur and 
 repine as much, as he that is disseized of his own inheri- 
 tance. But the parson, having a double aim, and making a 
 hook of his charity, causeth them still to depend on him ; 
 and so, by continual and fresh bounties, unexpected to them 
 but resolved to himself, he wins them to praise God more, to 
 live more religiously, and to take more pains in their voca- 
 tion, as not knowing when they shall be relieved ; which oth- 
 erwise they would reckon upon, and turn to idleness. Be- 
 sides this general provision, he hath other times of opening 
 his hand, as at great festivals and communions; not suffering 
 any, that day he receives, to want a good meal suiting to the 
 joy of the occasion. But specially at hard times and dearths, 
 he even parts his living and life among them ; giving some 
 corn outright, and selling other at under rates; and, when 
 his own stock serves not, working those that are able to the 
 same charity, still pressing it, in the pulpit and out of the 
 pulpit, and never leaving them till he obtain his desire. Yet 
 in all his charity, he distinguisheth giving them most who 
 live best, and take most pains, and are most charged ; so is 
 his charity in effect a sermon. 
 
 After the consideration of his own parish, he enlargeth him- 
 self, if he be able, to the neighborhood ; for that also is some 
 kind of obligation. So doth he also to those at his door; 
 whom God puts in his way, and makes his neighbors. But 
 these he helps not without some testimony, except the evi- 
 dence of the misery bring testimony with it. For though 
 
184 
 
 THE COUNTRY PARSON. 
 
 these testimonies also may be falsified, yet — considering that 
 the law allows these in case they be true, but allows by no 
 means to give without testimony — as he obeys authority in 
 the one, so, that being once satisfied, he allows his charity 
 some blindness in the other; especially since, of the two 
 commands, we are more enjoined to be charitable than wise. 
 But evident miseries have a natural privilege and exemption 
 from all law. Whenever he gives anything, and sees them 
 labor in thanking of him, he exacts of them to let him alone, 
 and say rather, “God be praised! God be glorified!’^ that so 
 the thanks may go the right way, and thither only, where 
 they are only due. So doth he also, before giving, make them 
 say their prayers first, or the creed and ten commandments ; 
 and, as he finds them perfect, rewards them the more. For 
 other givings are lay and secular, but this is to give like a 
 priest. 
 
 CHAPTER XIII. 
 
 THE parson’s church. 
 
 The Country Parson hath a special care of his church, 
 that all things there be decent, and befitting His name by 
 which it is called. Therefore, first, he takes order, that all 
 things be in good repair ; as walls plastered, windows glazed, 
 floor paved, seats whole, firm and uniform, especially that the 
 pulpit and desk and communion table and font be as they 
 ought, for those great duties that are performed in them. 
 Secondly, that the church be swept and kept clean, without dust 
 or cobwebs ; and, at great festivals, strewed and stuck with 
 boughs and perfumed with incense. Thirdly, that there be 
 fit and proper texts of Scripture everywhere painted ; and 
 that all the paintings be grave and reverend, not with light 
 colors or foolish antics. Fourthly, that all the books ap- 
 pointed by authority be there ; and those, not torn or fouled, 
 but whole and clean, and well bound ; and that there be a 
 fitting and sightly communion cloth “ of fine linen, with a 
 handsome and seemly carpet of good and costly stuff or cloth, 
 and ail kept sweet and clean in a^strong and decent chest; 
 with a chalice and cover, and a stoop or flagon ; and a bason 
 for alms and offerings ; besides which, he hath a poor, man’s 
 
THE COUNTRY PARSON. 
 
 185 
 
 box conveniently seated, to receive the charity of well-mind- 
 ed people, and to lay up treasure for the sick and needy.’’ 
 
 And all this he doth, not as out of necessity, or as putting 
 a holiness in the things, but as desirous to keep the middle 
 way between superstition and slovenliness, and as following 
 the apostle’s two great and admirable rules in things of this 
 nature; the first whereof is, Ld all things he clone dece7itly 
 and in order ; the second, Let all things he done to edijication , 
 1 Cor. xiv. For these two rules comprise and include the 
 double object of our duty, God and our neighbor ; the first 
 being for the honor of God, the second for the benefit of our 
 neighbor. So that they excellently score out the way, and fully 
 and exactly contain, even in external and indifferent things, 
 what course is to be taken ; and put them to great shame, 
 who deny the Scripture to be perfect. 
 
 CHAPTER XIV. 
 
 THE PARSON IN CIRCUIT. 
 
 The Country Parson, upon the afternoons in the week- 
 days, takes occasion sometimes to visit in person, now one 
 quarter of his parish, now another. For there he shall find 
 his flock most naturally as they are, wallowing in the midst 
 of their affairs; whereas on Sundays it is easy for them to 
 compose themselves to order, which they put on as their holi- 
 day clothes, and come to church in frame, but commonly the 
 next day put off both. 
 
 When he comes to any house, first he blesseth it ; and 
 then, as he finds the persons of the house employed, so he 
 forms his discourse. Those that he finds religiously em- 
 ployed, he both commends them much, and furthers them, 
 when he is gone, in their employment ; as, if he finds them 
 reading, he furnisheth them with good books ; if curing poor 
 people, he supplies them with receipts, and instructs them 
 further in that skill, showing them how acceptable such 
 works are to God, and wishing them ever to do the cures 
 with their own hands, and not to put them over to servants. 
 
 Those that he finds busy in the works of their calling, he 
 commeiideth them also ; for it is a good and just thii^ for 
 every one to do their own business. But then he admon- 
 16* 
 
186 THE COUNTRY PARSON. 
 
 isheth them of two things ; first, that they dive not too 
 deep into worldly affairs, plunging themselves over head 
 and ears into carking and caring ; but that they so labor, as 
 neither to labor anxiously, nor distrustfully, nor profanely. 
 
 Then they labor anxiously, when they overdo it, to the loss 
 of their quiet and health. Then distrustfully, when they 
 doubt God’s providence, thinking their own labor is the 
 cause of their thriving, as if it were in their own hands to 
 thrive or not to thrive. Then they labor profanely, when 
 they set themselves to work like brute beasts, never raising 
 their thoughts to God, nor sanctifying their labor with daily 
 prayer ; when on the Lord’s day they do unnecessary servile 
 work, or in time of divine service on other holy days, except 
 in the cases of extreme poverty, and in the seasons of seed 
 time and harvest.” Secondly, he adviseth them so to labor 
 for wealth and maintenance, as that they make not that the 
 end of their labor, but that they may have wherewithal to 
 serve God better, and do good deeds. After these dis- 
 courses, if they be poor and needy whom he thus finds la- 
 boring, he gives them somewhat, and opens not only his 
 mouth, but his purse to their relief, that so they go on 
 more cheerfully in their vocation, and himself be ever the 
 more welcome to them. 
 
 Those that the parson finds idle or ill-employed, he chides 
 not at first, for that were neither civil nor profitable ; but al- 
 ways in the close, before he departs from them. Yet in this 
 he distinguisheth. For if he be a plain countryman, he re- 
 proves him plainly; for they are not sensible of fineness. If 
 they be of higher quality, they commonly are quick, and sen- 
 sible, and very tender of reproof ; and therefore he lays his 
 discourse so, that he comes to the point very leisurely, and 
 oftentimes, as Nathan did, in the person of another making 
 them to reprove themselves. However, one way or other, he 
 ever reproves them, that he may keep himself pure, and not 
 be entangled in others’ sins. Neither in this doth he for- 
 bear, though there be company by. For as, when the offence 
 is particular, and against me, I am to follow our Saviour’s 
 rule, and to take my brother aside and reprove him ; so, when 
 the offence is public, and against God, I am then to follow 
 the apostle’s rule, 1 Tim. 5: 20, and to rebuke openly that 
 whj^i is done openly. ^ 
 
 Insides these occasional discourses, the parson questions 
 what order is kept in the house as about prayers morn- 
 
THE COUNTRY PARSON. 
 
 ,187 
 
 ing and evening on their knees, reading of Scripture, 
 catechising, singing of psalms at their work and on holidays, 
 — =who can read, who not; and sometimes he hears the chil- 
 dren read himself, and blesseth them ; encouraging also the 
 servants to learn to read, and offering to have them taught on 
 holidays by his servants. If the parson were ashamed of par- 
 ticularizing in these things, he were not fit to be a parson. 
 But he holds the rule, that nothing is little in God’s service ; 
 if it once have the honor of that name, it grows great in- 
 stantly. Wherefore, neither disdaineth he to enter into the 
 poorest cottage, though he even creep into it, and though it 
 smell never so loathsomely. For both God is there also, and 
 those for whom God died. And so much the rather doth he 
 so, as his access to the poor is more comfortable, than to the 
 rich : and, in regard of himself, it is more humiliation. 
 
 These are the parson’s general aims in his circuit ; but 
 with these he mingles other discourses for conversation sake, 
 and to make his higher purposes slip the more easily. 
 
 CHAPTEK XV. 
 
 THE PARSON COMFORTING. 
 
 The Country Parson when any of his cure is sick or af- 
 flicted with loss of friend or estate, or any ways distressed, 
 fails not to afford his best comforts ; and rather goes to them 
 than send for the afflicted, though they can, and otherwise 
 ought to come to him. To this end he hath thoroughly di- 
 gested all the points of consolation, as having continual use 
 of them ; such as are from God’s general providence, extend- 
 ed even to lilies ; from his particular^ to his church ; from 
 his promises; from the examples of all saints that ever were; 
 from Christ himself, perfecting our redemption no other way 
 than by sorrow ; from the benefit of affliction, which softens 
 arid works the stubborn heart of man ; from the certainty 
 both of deliverance and reward, if we faint not ; from the 
 miserable comparison of the moment of griefs here, with the 
 weight of joys hereafter. Besides this, in his visiting the 
 sick or otherwise afflicted, he followeth the church’s counsel, 
 namely, in persuading them to particular confession ; labor- 
 ing to make them understand the great good use of this an- 
 
188 
 
 THE COUNTRY PARSON. 
 
 cient and pious ordinance, and how necessary it is in some 
 cases. He also urgeth them to do some pious charitable 
 works, as a necessary evidence and fruit of their faith ; at 
 that time especially, to the participation of the holy sacra- 
 ment, showing them how comfortable and sovereign a medi- 
 cine it is to all sin-sick souls ; what strength and joy and 
 peace it administers against all temptations, even in death »it- 
 self. He plainly and generally intimateth all this to the dis- 
 affected or sick person, that so the hunger and thirst after it 
 may come rather from themselves, than from his persuasion.” 
 
 CHAPTER XYI 
 
 THE PARSON A FATHER* 
 
 The Country Parson is not only a father to his flock, but 
 also professeth himself throughly of the opinion, carrying it 
 about with him as fully as if he had begot his whole parish. 
 And of this he makes great use. For by this means, when 
 any sins, he hateth him not as an officer, but pities him as a 
 father. And even in those wrongs which either in tithing or 
 otherwise are done to his own person, he considers the of- 
 fender as a child, and forgives, so he may have any sign of 
 amendment. So also when, after many admonitions, any 
 continues to be refractory, yet he gives him not over, but is 
 long belbre^ he proceed to disinheriting, or perhaps never 
 goes so far, knowing that some are called at the eleventh 
 hour ; and therefcre he still expects and waits, lest he should 
 determine God’s hour of coming; which, as he cannot, 
 touching the last day, so neither touching the intermediate 
 days of conversion. 
 
 CHAPTER XYII. 
 
 THE PARSON IN JOURNEY. 
 
 The Country Parson, when a just occasion calleth him 
 out of his parish, (which he diligently and strictly weigheth, 
 his parish being all his joy and thought,) leaveth not his 
 
THE COUNTRY PARSON. 
 
 189 
 
 ministry behind him, but is himself wherever he is. There- 
 fore those he meets on the way he blesseth audibly ; and 
 with those he overtakes, or that overtake him, he begins good 
 discourses, such as may edify ; interposing sometimes some 
 short and honest refreshments, which may make his other 
 discourses more welcome and less tedious. And when he 
 comes to his inn, he refuseth not to join, that he may enlarge 
 the glory of God to the company he is in, by a due blessing 
 of God for their safe arrival, and saying grace at meat; and 
 at going to bed, by giving the host notice that he will have 
 prayers in the hall, wishing him to inform his guests thereof, 
 that if any be willing to partake they may resort thither. 
 The like he doth in the morning; using pleasantly the out- 
 landish proverb, that ‘‘ prayers and provender never hinder 
 journey.’’ When he comes to any other house, where his 
 kindred or other relations give him any authority over the 
 family, if he be to stay for a time, he considers diligently 
 the state thereof to God-ward, and that in two points ; first, 
 what disorders there are either in apparel, or diet, or too 
 open a buttery, or reading vain books, or swearing, or breed- 
 ing up children to no calling, but in idleness, or the like. 
 Secondly, what means of piety, whether daily prayers be 
 used, grace, reading of Scriptures, and other good books ; 
 how Sundays, holidays, and fasting days are kept. And, 
 accordingly as he finds any defect in these, he first considers 
 with himself what kind of remedy fits the temper of the 
 house best, and then he faithfully and boldly applieth it ; yet 
 seasonably and discreetly, by taking aside the lord or lady, 
 or master and mistress of the house, and showing them clear- 
 ly, that they respect them most who wish them best, and that 
 not a desire to meddle with others’ affairs, but the earnest- 
 ness to do all the good he can, moves him to say thus and 
 thus. 
 
 CHAPTER XYIII. 
 
 THE PARSON IN SENTINEL. 
 
 The Country Parson, wherever he is, keeps God’s watch ; 
 that is, there is nothing spoken or done in the company 
 where he is, but comes under his test and censure. If it be 
 well spoken or done, he takes occasion to commend and en- 
 
190 
 
 THE COUNTRY PARSON. 
 
 large it; if ill, he presently lays hold of it, lest the poison 
 steal into some young and unwary spirits, and possess them 
 even before they themselves heed it. But this he doth dis- 
 creetly, with mollifying and suppling words ; — “ this was not 
 so well said, as it might have been foreborne — ‘‘ we can- 
 not allow this.’’ Or else, if the thing will admit interpreta- 
 tion, — “your meaning is not thus, but thus;” — or, “ so far 
 indeed what you say is true, and well said ; but this will not 
 stand.” This is called keeping God’s watch, when the baits 
 which the enemy lays in company are discovered and avoid- 
 ed. This is to be on God’s side, and be true to his party. 
 Besides, if he perceive in company any discourse tending to 
 ill, either by the wickedness or quarrelsomeness thereof, he 
 either prevents it judiciously, or breaks it off seasonably by 
 some diversion. Wherein a pleasantness of disposition is of 
 great use, men being willing to sell the interest and engage- 
 ment of their discourses for no price sooner than that of 
 mirth; whither the nature of man, loving refreshment, glad- 
 ly betakes itself, even to the loss of honor. 
 
 CHAPTER XIX. 
 
 THE PARSON IN REFERENCE. 
 
 The Country Parson is sincere and upright in all his re- 
 lations. And, first, he is just to his country ; as when he is 
 set at an armor or horse, he borrows them not to serve the 
 turn, nor provides slight and unuseful, but such as are every 
 way fitting to do his country true and laudable service, when 
 occasion requires. To do otherwise, is deceit ; and there- 
 fore not for him who is hearty and true in all his ways, as 
 being the servant of Him in whom there was no guile. 
 Likewise in any other country-duty, he . considers what is 
 the end of any command, and then he suits things faithfully 
 according to that end. Secondly, he carries himself very 
 respectively, as to all the fathers of the church, so especially 
 to his diocesan, honoring him both in word and behavior, 
 and resorting unto him in any difficulty, either in his studies 
 or in his parish. He observes visitations ; and, being there, 
 makes due use of them, as of clergy councils for the benefit 
 of the diocese. And therefore before he comes, having ob- 
 
THE country parson. 
 
 19 ! 
 
 served some defects in the ministry, he then either in ser- 
 mon, if he preach, or at some other time of the day, pro- 
 pounds among his brethren what were fitting to be done. 
 Thirdly, he keeps good correspondence with all the neigh- 
 boring pastors round about him, performing for them any 
 ministerial office, which is not to the prejudice of his own 
 parish. Likewise he welcomes to his house any minister, 
 how poor or mean soever, with as joyful a countenance, as 
 if he were to entertain some great lord. Fourthly, he fulfils 
 the duty and debt of neighborhood, to all the parishes which 
 are near him. For, the apostle’s rule, Phil, iv, being admi- 
 rable and large, that we should do whatsoever things are 
 honest, or just, or pure, or lovely, or of good report, if there 
 he any virtue, or any praise ; and neighborhood being ever 
 reputed, even among the heathen, as an obligation to do 
 good, rather than to those that are further, where things are 
 otherwise equal ; therefore he satisfies this duty also. Es- 
 pecially, if God have sent any calamity, either by fire or 
 famine, to any neighboring parish, then he expects no brief, 
 but taking his parish together the next Sunday or holyday, 
 and exposing to them the uncertainty of human affairs, none 
 knowing whose turn may be next, and then, when he hath 
 affrighted them with this, exposing the obligation of charity 
 and neighborhood, he first gives liberally himself, and then 
 incites them to give ; making together a sum either to be 
 sent, or, which were more comfortable, all together choosing 
 some fit day to carry it themselves, and cheer the afflicted. 
 So, if any neighboring village be overburdened with poor, and 
 his own less charged, he finds some way of relieving it, and 
 reducing the manna and bread of charity to some equality ; 
 representing to his people, that the blessing of God to them 
 ought to make them the more charitable, and not the less, 
 lest he cast their neighbor’s poverty on them also. 
 
 CHAPTER XX, 
 
 THE PARSON IN GOd’s STEAD. 
 
 The Country Parson is in God’s stead to his parish, and 
 dischargeth God what he can of his promises. Wherefore 
 there is nothing done either well or ill, whereof he is not the 
 
192 
 
 THE COUNTRY PARSON. 
 
 rewarder or punisher. If he chance to find any reading in 
 another’s Bible, he provides him one of his own. If he find 
 another giving a poor man a penny, he gives him a tester 
 for it, if the giver be fit to receive it; or if he be of a condi- 
 tion above such gifts, he sends him a good boojk, or easeth 
 him in his tithes, telling him, when he hath forgotten it, 
 “ This I do, because at such and such a time you were chari- 
 table.” This is in some sort a discharging of God as con- 
 cerning this lifey who hath promised that godliness shall be 
 gainful ; but in the other, God is his own immediate pay- 
 master, rewarding all good deeds to their full proportion. 
 “ The parson’s punishing of sin and vice, is rather by with- 
 drawing his bounty and courtesy from the parties offending, 
 or by private or public reproof, as the case requires, than by 
 causing them to be presented or otherwise complained of. 
 And yet as the malice of the person, or heinousness of the 
 crime may be, he is careful to see condign punishment in- 
 flicted, and with truly godly zeal, without hatred to the per- 
 son, hungereth and thirsteth after righteous punishment of 
 unrighteousness. Thus both in rewarding virtue, and in 
 punishing vice, the parson endeavoreth to be in God’s stead ; 
 knowing that country people are drawn or led by sense, more 
 than by faith ; by present rewards or punishments, more than 
 by future.” 
 
 CHAPTER XXL 
 
 THE PARSON CATECHISING. 
 
 The Country Parson values catechising highly. For, 
 there being three points of his duty — the one, to infuse a 
 competent knowledge of salvation into every one of his flock ; 
 the other, to multiply and build up this knowledge to a spir- 
 itual temple; the third, to inflame this knowledge, to press 
 and drive it to practice, turning it to reformation of life, by 
 pithy and lively exhortations ; — catechising is the first point, 
 and, but by catechising, the other cannot be. attained. Be- 
 sides, whereas in sermons there is a kind of state, in cate- 
 chising there is a humbleness very suitable to Christian re- 
 generation; which exceedingly delights him, as by way of 
 exercise upon himself, and by way of preaching to himself, 
 
THE COUNTRY PARSON. 
 
 193 
 
 for the advancin^T of his own mortification; for in preaching 
 to others, he forgets not himself, but is first a sermon to him- 
 self, and then to others; growing with the growth of his 
 parish. 
 
 He useth and preferreth the ordinary church catechism , 
 partly for obedience to authority, partly for uniformity sake, 
 that the same common truths may be everywhere professed; 
 especially since many remove from parish to parish, who 
 like Christian soldiers are to give the word, and to satisfy 
 the congregation by their catholic answers. He exacts of 
 all the doctrine of the catechism ; of the younger sort, the 
 very words ; of the elder, the substance. Those he cate- 
 chiseth publicly ; these privately, giving age honor, accord- 
 ing to the apostle’s rule, 1 Tim. 5: 1. He requires all to be 
 present at catechising : first, for the authority of the work ; 
 secondly, that parents and masters, as they hear the answers 
 prove, may when they come home either commend or re- 
 prove, either reward or punish ; thirdly, that those of the 
 elder sort, who are not well grounded, may then by an honor- 
 able way take occasion to be better instructed ; fourthly, 
 that those who are well grown in the knowledge of religion, 
 may examine their grounds, renew their vows, and, by oc- 
 casion of both, enlarge their meditations. 
 
 When once all have learned the words of the catechism, 
 he thinks it the most useful way that a pastor can take, to go 
 over the same, but in other words ; for many say the cate- 
 chism by rote, as parrots, without ever piercing into the 
 sense of it. In this course the order of the catechism would 
 be kept, but the rest varied ; as thus, in the creed — “ How 
 came this world to be as it is '? Was it made, or came it by 
 chance? Who made it? Did you see God make it? Then 
 are there some things to be believed that are not seen ? Is 
 this the nature of belief? Is not Christianity full of such 
 things as are not to be seen, but believed ? You said, God 
 made the world ; who is God ?” — and so forward, requiring 
 answers to all these, and helping and cherishing the answer- 
 er, by making the question very plain with comparisons, and 
 making much even of one word of truth contained in the 
 answer given by him. This order, being used to one, would 
 be a little varied to another. And this is an admirable way 
 of teaching, wherein the catechised will at length find de- 
 light ; and by which the catechiser, if he once get the skill 
 of it, will draw out of ignorant and silly souls even the dark 
 17 
 
194 
 
 THE COUNTRY PARSON. 
 
 and deep points of religion. Socrates did thus in philosophy, 
 who held that the seeds of all truths lay in every body ; and 
 accordingly, by questions well ordered, he found philosophy 
 in silly tradesmen. That position will not hold in Chris- 
 tianity, because it contains things above nature;, but after 
 that the catechism is once learned', that which nature is to- 
 wards philosophy, the catechism is towards divinity. To 
 this purpose, some dialogues in Plato were worth the read- 
 ing, where the singular dexterity of Socrates in this kind 
 may be observed and imitated. Yet the skill consists but in 
 these three points; first, an aim and mark of the whole dis- 
 course, whither to drive the* answerer, which the questionist 
 must have in his mind before any question be propounded, 
 upon which and to which the questions are to be chained. 
 Secondly, a most plain and easy framing the question even 
 containing, in virtue, the answer also, especially to the more 
 ignorant. Thirdly, when the answerer sticks, an illustrating 
 the thing by something else, which he knows; making what 
 he knows to serve him in that which he knows not. As 
 when the parson oTK^e demanded, after other questions about 
 man’s misery, “ Since man is so miserable, what is to be 
 done?” and the answerer could not tell; he asked him 
 again, what he would do if he were in a ditch. This fa- 
 miliar illustration made the answer so plain, that he was 
 even ashamed of his ignorance ; for he could not but say, he 
 would haste out of it as fast as he could. Then he proceed- 
 ed to ask, whether he could get out of the ditch alone, or 
 whether he needed a helper, and who was that helper. This 
 is the skill, and doubtless the Holy Scripture intends thus 
 much, when it condescends to the naming of a plough, a 
 hatchet, a bushel, leaven, boys piping and dancing; showing 
 that things of ordinary use are not only to serve in the way 
 of drudgery, but to be washed and cleansed, and serve for 
 lights even of heavenly truths. This is the practice which 
 the parson so much commends to all his fellow-laborers; the 
 secret of whose good consists in this, that at sermons and 
 prayers men may sleep or wander, but when one is asked a 
 question, he must discover what be is. This practice ex- 
 ceeds even sermons in teaching; but, there being two things 
 in sermons, the one informing, the other inflaming, as ser- 
 mons come short of questions in ^he one, so they far exceed 
 them in the other. For questions cannot inflame or ravish ; 
 that must be done by a set and labored and continued 
 speech. 
 
THE COUJVTJRY PARSON. 
 
 195 
 
 CHAPTER XXIL 
 
 THE PARSON IN SACRAMENTS, 
 
 The Country Parson, being to administer the sacraments, 
 is at a stand with himself, how or what behavior to assume 
 for so holy things. Especially at communion times he is in 
 great confusion, as being not only to receive God, but to 
 break and administer him. Neither finds he any issue in 
 this, but to throw himself down at the throne of grace, say- 
 ing, “ Lord, thou knowest what thou didst, when thou ap- 
 pointedst it to be done thus; therefore do thou fulfil what 
 thou didst appoint, for thou art not the feast, but the way 
 to it.” 
 
 At baptism, being himself in white, he requires the pres- 
 ence of all, and baptizeth not willingly, but on Sundays or 
 great days. He admits no vain or idle names, but such as 
 are usual and accustomed. He says that prayer with great 
 devotion, where God is thanked for calling us to the knowl- 
 edge of his grace ; baptism being a blessing, that the world 
 hath not the like. He willingly and cheerfully crosseth the 
 child, and thinketh the ceremony not only innocent, but 
 reverend. He instructeth the godfathers and godmothers, 
 that it is no complimental or light thing to sustain that place, 
 but a great honor and no less burden ; as being done both 
 in the presence of God and his saints, and by way of under- 
 taking for a Christian soul. He adviseth all to call to mind 
 their baptism often. For if wise men have thought it the 
 best way of preserving a State, to reduce it to its principles 
 by which it grew great; certainly it is the safest course for 
 Christians also to nveditate on their baptism often, (being 
 the first step into their great and glorious calling,) and upon 
 what terms, and with what vows they were baptized. 
 
 At the times of the holy communion, he first takes order 
 with the church wardens, that the elements be of the best ; 
 not cheap or coarse, much less ill-tasted or unwholesome. 
 Secondly, he considers and looks into the ignorance or care- 
 lessness of his flock, and accordingly applies himself with 
 catechising and lively exhortations, not on the Sunday of 
 the communion only (for then it is too late), but the Sunday 
 or Sundays before the communion, or on the eves of all those 
 days. If there be anj who, having not yet received, are to 
 
196 
 
 THE COUNTRY PARSON. 
 
 enter into this great work, he takes the more pains with 
 them, that he may lay the foundation of future blessings. 
 The time of every one’s first receiving is not so much by 
 years, as by understanding. Particularly the rule may be 
 this; when any one can distinguish the sacramental from 
 common bread, knowing the institution and the difference, 
 he ought to receive, of what age soever. Children and 
 youth are usually deferred too long, under pretence of devo- 
 tion to the sacrament ; but it is for want of instruction ; their 
 understandings being ripe enough for ill things, and why not 
 then for better ? But parents and masters should make haste 
 in this, as to a great purchase for their children and servants; 
 which while they defer both sides suffer ; the one, in want- 
 ing many excitings of grace ; the other, in being worse 
 served and obeyed. The saying of the catechism is neces- 
 sary, bat not enough, because to answer in form may still 
 admit ignorance. But the questions must be propounded 
 loosely and widely, and then the answerer will discover what 
 he is. Thirdly, for the manner of receiving, as the parson 
 useth all reverence himself, so he administers to none but to 
 the reverent. The feast indeed requires sitting, because it 
 is a feast ; but man’s unpreparedness asks kneeling. He 
 that comes to the sacrament, hath the confidence of a guest ; 
 and he that kneels, confesseth himself an unworthy one and 
 therefore differs from other feasters ; but he that sits or lies, 
 puts up to an apostle. Contentiousness in a feast of charity 
 is more scandal than any posture. Fourthly, touching the 
 frequency of the communion, the parson celebrates it, if not 
 duly once a month, yet at least five or six times in the year ; 
 as, at Easter, Christmas, Whitsuntide, afore and after har- 
 vest, and the beginning of Lent. And this he doth, not 
 cnly for the benefit of the work, but also for the discharge of 
 the church-wardens ; who being to present all who receive 
 not thrice a year, if there be but three communions, neither 
 can all the people so order their affairs as to receive just at 
 those times, nor the church-wardens so well take notice, 
 who receive thrice, and who not. 
 
THE COUNTRY TARSON. 
 
 197 
 
 CHAPTER XXIII. 
 
 THE parson’s completeness. 
 
 The Country Parson desires to be all to his parish, and 
 not only a pastor, but a lawyer also and a physician. There- 
 fore he endures not that any of his flock should go to law, 
 hut, in any controversy, that they should resort to him as 
 their judge. To this end, he hath gotten to himself some 
 insight in things ordinarily incident and controverted, by ex- 
 perience, and by reading some initiatory treatise in the law, 
 with Dalton’s Justice of Peace, and the Abridgments of the 
 Statutes ; as also by discourse with men of that profession, 
 whom he hath ever some cases to ask, when he meets with 
 them ; holding that rule, that to put men to discourse of that 
 wherein they are most eminent, is the most gainful way of 
 conversation. Yet whenever any controversy is brought to 
 him, he never decides it alone, but sends for three or four of 
 the ablest of the parish to hear the cause with him, whom he 
 makes to deliver their opinion first ; out of which he gathers, 
 in case he be ignorant himself, what to hold, and so the 
 thing passeth with more authority and less envy. In judg- 
 ing, he follows that which is altogether right ; so that if the 
 poorest man of the parish detain but a pin unjustly from the 
 richest, he absolutely restores it as a judge ; but when he 
 hath so done, then he assumes the parson and exhorts to 
 charity. Nevertheless, there may happen sometimes some 
 cases, wherein he chooseth to permit his parishioners rather 
 to make use of the law, than himself ; as in cases of an ob- 
 scure and dark nature, not easily determinable by lawyers 
 themselves, or in cases of high consequence, as establishing 
 of inheritances ; or lastly, when the persons in difference 
 are of a contentious disposition, and cannot be gained, but 
 that they still fall from all compromises that have been made. 
 But then he shows them how to go to law, even as brethren 
 and not as enemies, neither avoiding therefore one another’s 
 company, much less defaming one another. 
 
 Now as the parson is in law, so is he in sickness also. If 
 there be any of his flock sick, he is their physician, or at 
 least his wife ; of whom, instead of the qualities of the world, 
 he asks no other, but to have the skill of healing a wound or 
 helping the sick. But if neither himself nor his wife have 
 
 17 * 
 
198 
 
 THE COUNTRY PARSON. 
 
 the skill, and bis means serve, he keeps some young practi- 
 tioner in his house for the benefit of his parish ; whom yet he 
 ever exhorts not to exceed his bounds, but in ticklish cases 
 to call in help. If all fail, then he keeps good correspond- 
 ence with some neighbor physician, and entertains him for 
 the cure of his parish. Yet it is easy for any scholar to at- 
 tain to such a measure of physic, as may be of much use to 
 him, both for himself and others. This is done by seeing 
 one anatomy, reading one book of physic, having one herbal 
 by him. And let Fernelius be the physic author, for he 
 writes briefly, neatly and judiciously ; especially let his 
 Method of physic be diligently perused, as being the practi- 
 cal part and of most use. Now both the reading of him and 
 the knowing of herbs may be done at such times, as they 
 may be a help and a recreation to more divine studies, nature 
 serving grace both in comfort of diversion, and the benefit of 
 application when need requires; as also by way of illustra- 
 tion, even as our Saviour made plants and seeds to teach the 
 people. For he was the true householder ^ xoho hringeth out 
 of his treasure, things neio and old , — the old things of phi- 
 losophy, and the new of grace, and maketh the one to serve 
 the other. And, I conceive, our Saviour did this for three 
 reasons. First, that by familiar things he might make his 
 doctrine slip the more easily into the hearts even of the 
 meanest. Secondly, that laboring people, whom he chiefly 
 considered, might have everywhere monuments of his doc- 
 trine ; remembering, in gardens, his mustard-seed and lilies; 
 in the field, his seed-corn and tares ; and so not be drowned 
 altogether in the works of their vocation, but sometimes lift 
 up their minds to better things, even in the midst of their 
 pains. Thirdly, that he might set a copy for parsons. — In 
 the knowledge of simples, wherein the manifold wisdom of 
 God is wonderfully to be seen, one thing would be carefully 
 observed; which is, to know what herbs may be used instead 
 of drugs of the same nature, and to make the garden the 
 shop. For home-bred medicines are both more easy for the 
 parson's purse, and more familiar for all men's bodies. So, 
 where the apothecary useth, either for loosing, rhubarb ; or 
 for binding, bolearmena ; the parson useth damask or white 
 roses for the one, and plaintain, shepherds-purse, knotgrass, 
 for the other ; and that with better success. As for spices, 
 he doth not only prefer home-bred things before them, but 
 condemns them for vanities, and so shuts them out of his 
 
THE COUNTRY PARSON. 
 
 199 
 
 family ; esteeming that there is no spice comparable, for 
 herbs, to rosemary, thyme, savory, mints; and for seeds, to 
 fennel, and caraway-seeds. Accordingly for salves, his wife 
 seeks not the city, but prefers her garden and fields before 
 all outlandish gums. And surely hyssop, valerian, mercury, 
 adders-tongue, yerrow, melilot, and St. John’s-wort made 
 into a salve; and elder, camomile, mallows, comfrey, and 
 smallage made into a poultice, have done great and rare 
 cures. In curing of any, the parson and his family use to 
 premise prayers ; for this is to cure like a parson, and this 
 raiseth the action from the shop to the church. But though 
 the parson sets forward all charitable deeds, yet he looks not 
 in this point of curing beyond his own parish ; except the 
 person be so poor, that he is not able to reward the physician. 
 For, as he is charitable, so he is just also. Now it is a jus- 
 tice and debt to the commonwealth he lives in, not to en- 
 croach on others’ professions, but to live on his own. And 
 justice is the ground of charity. 
 
 CHAPTER XXIV. 
 
 THE PARSON ARGUING. 
 
 The Country Parson, if there be any of his parish that 
 hold strange doctrines, useth all possible diligence to reduce 
 them to the common faith. The first means he useth is 
 prayer ; beseeching the Father of lights to open their eyes, 
 and to give him power so to fit his discourse to them, that it 
 may effectually pierce their hearts and convert them. The 
 second means is a very loving and sweet usage of them, both 
 in going to, and sending for them often, and in finding out 
 courtesies to place on them ; as in their tithes or otherwise. 
 The third means is the observation what is the main founda- 
 tion and pillar of their cause, whereon they rely ; as, if he 
 be a papist, the church is the hinge he turns on ; if a schis- 
 matic, scandal. Wherefore the parson hath diligently ex- 
 amined these two with himself. As, what the church is ; 
 how it began ; how it proceeded ; whether it be a rule to 
 itself; whether it hath a rule; whether, having a rule, it 
 ought not to be guided by it ; whether any rule in the world 
 be obscure ; and how then should the best be so? at least in 
 
200 
 
 THE COUNTRY PARSON. 
 
 fundamental things ; — the obscurity in some points being the 
 exercise of the church, the light in the foundations being the 
 guide ; the church needing both an evidence and an exer- 
 cise. So, for scandal : what scandal is ; when given or 
 taken ; whether, there being two precepts, one of obeying au- 
 thority, the other of not giving scandal, that ought not to be 
 preferred, — especially since in disobeying there is scandal 
 also ; whether, things once indifferent, being made by the 
 precept of authority more than indifferent, it be in our power 
 to omit or refuse them. These and the like points he hath 
 accurately digested ; having ever, besides, two great helps 
 and powerful persuaders on his side. The one, a strict re- 
 ligious life ; the other, a humble and ingenuous search of 
 truth, being unmoved in arguing, and void of all contentious- 
 ness : which are two great lights able to dazzle the eyes of 
 the misled, while they consider, that God cannot be wanting 
 to them in doctrine, to whom he is so gracious in life. 
 
 CHAPTER XXV. 
 
 THE PARSON PUNISHING. 
 
 Whensoever the Country Parson proceeds so far as to 
 call in authority, and do such things of legal opposition, 
 either in the presenting or punishing of any, as the vulgar 
 ever construes for signs of ill will, he forbears not in any 
 wise to use the delinquent as before, in his behavior and car- 
 riage towards him, not avoiding his company, or doing any- 
 thing of averseness, save in the very act of punishment. 
 Neither doth he esteem him for an enemy, but as a brother 
 still ; except some small and temporary estranging may cor- 
 roborate the punishment to a better subduing and humbling 
 of the delinquent. Which, if it happily take effect, he then 
 comes on the faster, and makes so much the more of him, as 
 before he alienated himself; doubling his regards, and show- 
 ing, by all means, that the delinquent’s return is to his ad- 
 vantage. 
 
THE COUNTRY PARSON. 
 
 201 
 
 CHAPTER XXVI. 
 
 THE parson’s eye. 
 
 The Country Parson, at spare times from action, stand- 
 ing on a hill and considering his flock, discovers two sorts of 
 vices, and two sorts of vicious persons. There are some 
 vices, whose natures are always clear and evident; as adul- 
 tery, murder, hatred, lying, etc. There are other vices, whose 
 natures, at least in the. beginning, are dark and obscure ; 
 as covetousness and gluttony. So likewise there are some 
 persons, who abstain not even from known sins; there are 
 others, who when they know a sin evidently, they commit it 
 not. It is true indeed, they are long a knowing it, being 
 partial to themselves, and witty to others who shall reprove 
 them for it. A man may be both covetous and intemperate, 
 and yet hear sermons against both, and himself condemn 
 both in good earnest. And the reason hereof is, because, 
 the natures of these vices being not evidently discussed or 
 known commonly, the beginnings of them are not easily ob- 
 servable; and the beginnings of them are not observed, be- 
 cause of the sudden passing from that which was just now 
 lawful, to that which is presently unlawful even in one con- 
 tinued action. So a man dining eats at first lawfully ; but, 
 proceeding on, comes to do unlawfully, even before he is 
 aware; not knowing the bounds of the action, nor when his 
 eating begins to be unlawful. So, a man storing up money 
 for his necessary provisions, both in present for his family 
 and in future for his children, hardly perceives when his stor- 
 ing becomes unlawful ; yet is there a period for his storing, 
 and a point or centre when his storing, which was even now 
 good, passeth from good to bad. — Wherefore the parson, 
 being true to his business, hath exactly sifted the definitions 
 of all virtues and vices ; especially canvassing those, whose 
 natures are most stealing, and beginnings uncertain. Par- 
 ticularly, concerning these two vices ; not because they are 
 all that are of this dark and creeping disposition, but for ex- 
 ample sake, and because they are most common ; he thus 
 thinks r 
 
 First, for covetousness, he lays this ground. Whosoever 
 when a just occasion calls, either spends not at all, or not in 
 some proportion to God’s blessing upon him, is covetous, 
 
202 
 
 THE COUNTRY PARSON. 
 
 The reason of the ground is manifest; because wealth is 
 given to that end, to supply our occasions. Now, if I do 
 not give everything its end, I abuse the creature ; I am false 
 to my reason, which should guide me ; I offend the supreme 
 Judge, in perverting that order which he hath set both to 
 things and to reason. The application of the ground would 
 be infinite. But, in brief, a poor man is an occasion ; my 
 country is an occasion; my friend is an occasion; my table 
 is an occasion ; my apparel is an occasion. If in all these, 
 and those more which concern me, I either do nothing, or 
 pinch, and scrape, and squeeze blood, undecently to the sta- 
 tion wherein God hath placed me, I am covetous. More par- 
 ticularly, and to give one instance for all ; if God hath giveri 
 me servants, and I either provide too little for them, or that 
 which is unwholesome, being sometimes baned meat, some- 
 times too salt, and so not competent nourishment, I am cov- 
 etous. I bring this example, because men usually think, that 
 servants for their money are as other things that they buy ; 
 even as a piece of wood, which they may cut or hack, or 
 throw into the fire ; and, so they pay them their wages, all is 
 well. Nay, to descend yet more particularly ; if a man hath 
 wherewithal to buy a spade, and yet he chooseth rath- 
 er to use his neighbor’s and wear out that, he is covetous. 
 Nevertheless, few bring covetousness thus low, or consider it 
 so narrowly; which yet ought to be done, since there is a 
 justice in the least things, and for the least there shall be a 
 judgment. Country people are full of these petty injustices, 
 being cunning to make use of another, and spare themselves. 
 And scholars ought to be diligent in the observation of these, 
 and driving of their general school-rules ever to the smallest 
 actions of life; which, while they dwell in their books, they 
 will never find ; but, being seated in the country, and doing 
 their duty faithfully, they will soon discover; especially if 
 they carry their eyes ever open, and fix them on their charge 
 and not on their preferment. 
 
 Secondly, for gluttony, the parson lays this ground. He 
 that either for quantity eats more than his health or employ- 
 ment will bear, or for quality, is lickerous after dainties, is a 
 glutton ; — as he that eats more than his estate will bear, is a 
 prodigal ; and he that eats offensively to the company, either 
 in his order or length of eating, is scandalous and uncharita- 
 ble. These three rules generally comprehend the faults of 
 eating ; and the truth of them needs no proof. So that men 
 
THE COUNTRY PARSOlSf. 
 
 203 
 
 must eat, neither to the disturbance of their health, nor of 
 their affairs (which, being over-burdened, or studying dain- 
 ties too much, they cannot well despatch), nor of their es- 
 tate, nor of their brethren. One act in these things is bad ; 
 but it is the custom and habit that names a glutton. Many 
 think they are at more liberty than they are, as if they were 
 masters of their health; and, so they will stand to the pain, 
 all is well. But to eat to one’s hurt comprehends, besides 
 the hurt, an act against reason, because it is unnatural to 
 hurt one’s self; and this they are not masters of. Yet, of 
 hurtful things, 1 am more bound to abstain from those, which 
 by mine own experience I have found hurtful, than from 
 those which by a common tradition and vulgar knowledge 
 are reputed to be so. That which is said of hurtful meats, 
 extends to hurtful drinks also. As for the quantity, touching 
 our employments, none must eat so as to disable themselves 
 from a fit discharging either of divine duties, or duties of 
 their calling. So that, if after dinner they are not fit (or un- 
 wieldy) either to pray or work, they are gluttons. Not that 
 all must presently work after dinner ; for they rather must 
 not work, especially students, and those that are weakly ; 
 but that they must rise so, as that it is not meat or drink that 
 hinders them from working. To guide them in this, there 
 are three rules. First, the custom and knowledge of their 
 own body, and what it can well digest ; the second, the feel- 
 ing of themselves in time of eating ; which because it is de- 
 ceitful, for one thinks in eating, that he can eat more than 
 afterwards he finds true ; the third is the observation with 
 what appetite they sit down. This last rule, joined with the 
 first, never fails. For, knowing what one usually can well 
 digest, and feeling when 1 go to meat in what disposition I 
 am, either hungry or not ; according as I feel myself, either 
 I take my wonted proportion, or diminish of it. Yet physi- 
 cians bid those that would live in health, not keep a uniform 
 diet, but to feed variously ; now more, now less. And Ger- 
 son, a spiritual man, wisheth all to incline rather to too much 
 than to too little ; his reason is, because diseases of exinani- 
 tion are more dangerous than diseases of repletion. But the 
 parson distinguisheth according to his double aim ; either of 
 abstinence a moral virtue, or mortification a divine. When 
 he deals with any that is heavy and carnal, he gives him those 
 freer rules. But when he meets with a refined and heavenly 
 disposition, he carries them higher, even sometimes to a for- 
 
204 
 
 THE COUNTRY PARSON. 
 
 getting of themselves; knowing that there is one who, when 
 they forget, remembers for them. As when the people hun- 
 gered and thirsted after our Saviour’s doctrine, and tarried 
 so long at it, that they would have fainted had they returned 
 empty, he suffered it not; but rather made, food miraculous- 
 ly, than suffered so good desires to miscarry. 
 
 CHAPTER XXVIL 
 
 THE PARSON IN MIRTH. 
 
 The Country Parson is generally sad, because he knows 
 nothing but the cross of Christ ; his mind being defixed on it 
 with those nails wherewith his Master was. Or, if he have 
 any leisure to look off from thence, he meets continually with 
 two most sad spectacles — sin and misery; God dishonored 
 every day, and man afflicted. Nevertheless, he sometimes 
 refresheth himself, as knowing that nature will not bear ev- 
 erlasting droopings, and that pleasantness of disposition is a 
 great key to do good ; not only because all men shun the 
 company of perpetual severity, but also for that, when they 
 are in company, instructions seasoned with pleasantness both 
 enter sooner and root deeper. Wherefore he condescends to 
 human frailties, both in himself and others ; and intermin- 
 gles some mirth in his discourses occasionally, according to 
 the pulse of the hearer. 
 
 CHAPTER XXVIII. 
 
 THE PARSON IN CONTEMPT. 
 
 The Country Parson knows well, that, — both for the gen- 
 eral ignominy which is cast upon the profession, and much 
 more for those rules which out of his choicest judgment he 
 hath resolved to observe, and which are described in this 
 book, — he must be despised. Because this hath been the 
 portion of God his Master, and bf God’s saints his brethren ; 
 and this is foretold, that it shall be so still, until things be no 
 more. Nevertheless, according to the apostle’s rule, he en- 
 
THE COUNTRY PARSON. 
 
 205 
 
 deavors that none shall despise him ; especially in his own 
 parish he suffers it not, to his utmost power, for that, where 
 contempt is, there is no room for instruction. This he pro- 
 cures, first, by his holy and unblamable life ; which carries a 
 reverence with it, even above contempt. Secondly, by a 
 courteous carriage and winning behavior. He that will be 
 respected, must respect; doing kindnesses, but receiving 
 none, at least of those who are apt to despise ; for this argues 
 a height and eminency of mind which is not easily despised, 
 except it degenerate to pride. Thirdly, by a bold and im- 
 partial reproof, even of the best in the parish, when occasion 
 requires ; for this may produce hatred in those that are re- 
 proved, but never contempt, either in them or others. Last- 
 ly, if the contempt shall proceed so far as to do anything pun- 
 ishable by law, as contempt is apt to do if it be not thwarted, 
 the parson, having a due respect both to the person and to 
 the cause, referreth the whole matter to the examination and 
 punishment of those which are in authority ; that so, the 
 sentence lighting upon one, the example may reach to all. 
 
 But if the contempt be not punishable by law ; or, being 
 so, the parson think it in his discretion either unfit or bootless 
 to contend ; then, when any despises him, he takes it either 
 in an humble way, saying nothing at all ; or else in a slight- 
 ing way, showing that reproaches touch him no more than a 
 stone thrown against heaven, where he is and lives ; or in a 
 sad way, grieved at his own and others’ sins, which continu- 
 ally break God’s laws, and dishonor him with those mouths 
 which he continually fills and feeds ; or else in a doctrinal' 
 way, saying to the contemner, “ Alas, why do you thus ? you 
 hurt yourself, not me ; he that throws a stone at another, hits 
 himself;” and so, between gentle reasoning and pitying, he 
 overcomes the evil ; or, lastly, in a triumphant way, being 
 glad and joyful that he is made conformable to his Master, 
 and, being in the world as he was, hath this undoubted pledge 
 of his salvation. These are the five shields, wherewith the 
 godly receive the darts of the wicked ; leaving anger and re- 
 torting and revenge to the children of the world ; whom an- 
 other’s ill mastereth and leadeth captive, without resistance, 
 even in resistance, to the same destruction. For while they 
 resist the person that reviles, they resist not the evil which 
 takes hold of them, and is far the worse enemy. 
 
 18 . 
 
206 
 
 THE COUNTRY PARSON. 
 
 CHAPTER XXIX. 
 
 THE PARSON WITH HIS CHURCH -WARDENS, 
 
 The Country Parson doth often, both publicly and pri- 
 vately, instruct his church-wardens, what a great charge lies 
 upon them ; ajid that, indeed, the whole order and discipline 
 of the parish is put into their hands. If himself reform any- 
 thing, it is out of the overflowing of his conscience ; where- 
 as th^ey are to do^it by command and by oath. Neither hath 
 the place its dignity from the ecclesiastical laws only ; since 
 even by the common statute-law they are taken for a kind of 
 corporation, as being persons enabled by that name to take 
 moveable goods or chattels, and to sue and to be sued at the 
 law concerning such goods, for the use and profit of their pa- 
 rish ; and by the same law, they are to levy penalties for neg- 
 ligence in resorting to church, or for disorderly carriage in 
 time of divine service. Wheref()re the parson suffers not the 
 place to be vilified or debased, by being cast on the lower 
 rank of people ; but invites and urges the best unto it, show- 
 ing that they do not lose or go less, but gain, by it ; — it being 
 the greatest honor of this world, to do God and his chosen 
 service : or, as David says, to he even a door-keeper in the 
 house of God. Now, the canons being the church- wardens^ 
 rule, the parson adviseth them to read or hear them read of- 
 ten, as also the visitation articles, which are grounded upon 
 the canons; that so they may know their duty and keep their 
 oath, the better. In which regard, considering the great 
 consequence of their place and more of their oath, he wish- 
 eth them by no means to spare any, though never so great ; 
 but if, after gentle and neighborly admonitions, they still 
 persist in ill, to present them ; yea, though they be tenants, or 
 otherwise engaged to the delinquent; for their obligation to 
 God and their own soul is above any temporal tie. Do 
 well and right, and let the world sink.” 
 
 CHAPTER XXX 
 
 THE parson’s consideration OF PROVIDENCE. 
 
 The Country Parson, — considering the great aptness 
 country people have to think that all things come by a kind 
 
THE COUNTRY PARSON. 
 
 207 
 
 of natural course ; and that if they sow and soil their grounds, 
 they must have corn; if they keep and fodder well their cat- 
 tle, they must have milk and calves, — labors to reduce them 
 to see God's hand in all things; and to believe, that things 
 are not set in such an inevitable order, but that God often 
 changeth it according as he sees fit, either for reward or pun- 
 ishment. To this end he represents to his flock, that God 
 hath and exerciseth a threefold power, in everything which 
 concerns man. The first is a sustaining power ; the second, 
 a governing power ; the third, a spiritual power. By his 
 sustaining power he preserves and actuates everything in his 
 being. So that corn doth not grow by any other virtue, than 
 by that which he continually supplies as the corn needs it ; 
 without which supply, the corn would instantly dry up, as a 
 river would if the fountain were stopped. And it is observa- 
 ble, that, if anything could presume of an inevitable course 
 and constancy in its operations, certainly it should be either 
 the sun in heaven, or the fire on earth ; by reason of their 
 fierce, strong and violent natures. Yet when God pleased, 
 the' sun stood still, the fire burned not. By God’s governing 
 power, he preserves and orders the references of things one 
 to the other. So that, though the corn do grow, and be pre- 
 served in that act by his sustaining power, yet if he suit not 
 other things to the growth (as seasons and weather, and oth- 
 er accidents), by his governing power, the fairest harvests 
 come to nothing. And it is observable, that God delights to 
 have men feel, and acknowledge, and reverence his power ; 
 and therefore he often overturns things, when they are thought 
 past danger. That is his time of interposing. As when a 
 merchant hath a ship come home, after many a storm w^hich 
 it hath escaped, he destroys it sometimes in the very haven ; 
 or, if the goods be housed, a fire hath broken forth and sud- 
 denly consumed them. Now this he doth, that men should 
 perpetuate, and not break off, their acts of dependence ; how 
 fair soever the opportunities present themselves. So that if 
 a farmer should depend upon God all the year, and, being 
 ready to put hand to the sickle, shall then secure himself, 
 and think all cocksure ; then God sends such weather, as 
 lays the corn and destroys it. Or if he depend on God fur- 
 ther, even till he imbarn his corn, and then think all sure ; 
 then God sends a fire and consumes all that he hath. For 
 that he ought not to break off, but to continue, his depen- 
 dence on God ; not only before the corn is inned, but after 
 
208 
 
 THE COUNTRY PARSON. 
 
 also ; and, indeed, to depend and fear continually. The 
 third power is spiritual, by which God turns all outward bless- 
 ings to inward advantages. So that if a farmer hath both a 
 fair harvest, and that also well inned and imbarned, and con- 
 tinuing safe there ; yet if God give him not grace to use and 
 utter this well, all his advantages are to his loss. Better were 
 his corn burnt, than not spiritually improved. And it is ob- 
 servable in this, how God’s goodness strives with man’s re- 
 fractoriness. Man would sit down at this world ; God bids 
 him sell it, and purchase a better. Just as a father, who 
 hath in his hand an apple, and a piece of gold under it ; the 
 child comes, and with pulling gets the apple out of his fa- 
 ther’s hand ; his father bids him throw it away, and he will 
 give him the gold for it ; which the child utterly refusing, 
 eats it, and is troubled with worms, — so is the carnal and 
 wilful man with the worm of the grave in this world, and the 
 worm of conscience in the next. 
 
 CHAPTEK XXXI. 
 
 THEPARSONINLIBERTY. 
 
 The Country Parson, observing the manifold wiles of Sa- 
 tan (who plays his part sometimes in drawing God’s servants 
 from him, sometimes in perplexing them in the service of 
 God), stands fast in the liberty wherewith Christ hath made 
 us free. This liberty he compasseth by one distinction ; and 
 that is, of what is necessary, and what is additionary. As 
 for example ; it is necessary, that all Christians should pray 
 twice a day, every day of the week, and four times on Sun- 
 day, if they be well. This is so necessary and essential to a 
 Christian, that he cannot, without this, maintain himself in a 
 Christian state. Besides this, the godly have ever added 
 some hours of prayer ; as at nine, or at three, or at midnight 
 or as they think fit, and see cause, or rather, as God’s Spirit 
 leads them. But these prayers are not necessary, but addi- 
 tionary. Now it so happens, that the godly petitioner, upon 
 some emergent interruption in the day, or by oversleeping 
 himself at night, omits his additionary prayer. Upon this, 
 his mind begins to be perplexed and troubled ; and Satan, 
 who knows the exigent, blows the fire, endeavoring to disor- 
 
THE COUNTRY PARSON. 
 
 209 
 
 der the Christian, and put him out of his station, and to en- 
 large the perplexity, until it spread, and taint his other du- 
 ties of piety, which none can perform so well in trouble as in 
 calmness. Here the parson interposeth with his distinction, 
 and shows the perplexed Christian, that — this prayer being 
 additionary, not necessay ; taken in, not commanded, — the 
 omission thereof upon just occasion ought by no means to 
 trouble him. God knows the occasion as well as he ; and 
 he is a gracious father, who more accepts a common course 
 of devotion, than dislikes an occasional interruption. And 
 of this he is so to assure himself, as to admit no scruple, but 
 to go on as cheerfully as if he had not been interrupted. By 
 this it is evident, that the distinction is of singular use and 
 comfort ; especially to pious minds, which are ever tender 
 and delicate. But here there are two cautions to be added. 
 First, that this interruption proceed not out of slackness or 
 coldness ; which will appear if the pious soul foresee and 
 prevent such interruptions, what he may, before they come ; 
 and when, for all that, they do come, he be a little affected 
 therewith, but not afflicted or troubled ; if he resent it to a 
 mislike, but not a grief. Secondly, that this interruption 
 proceed not out of shame. As for example ; a godly man, 
 not out of superstition, but of reverence to God’s house, re- 
 solves whenever he enters into a church, to kneel down and 
 pray ; either blessing God, that he will be pleased to dwell 
 among men ; or beseeching him that whenever he repairs to 
 his house, he may behave himself so as befits so great a pres- 
 ence ; and this briefly. But it happens that, near the place 
 where he is to pray, he spies some scoffing ruffian, who is 
 likely to deride him for his pains. If he now shall, either 
 for fear or shame, break his custom, he shall do passing ill ; 
 so much the rather ought he to proceed, as that by this he 
 may take into his prayer humiliation also. On the other 
 side, if I am to visit the sick in haste, and my nearest way 
 lie through the church, I will not doubt to go without staying 
 to pray there, (but only, as I pass, in my heart,) because 
 this kind of prayer is additionary, not necessary ; and the 
 other duty overweighs it ; so that if any scruple arise, I will 
 throw it away, and be most confident that God is not dis- 
 pleased. 
 
 This distinction may run through all Christian duties ; and 
 it is a great stay and settling to religious souls. 
 
 18 * 
 
210 
 
 THE COUNTRY TARSON. 
 
 CHAPTER XXXII. 
 
 THE parson’s surveys. 
 
 The Country Parson hath not only taken a particular sur- 
 vey of the faults of his own parish, but a general also of the 
 diseases of the time ; that so, when his occasions carry him 
 abroad or bring strangers to him, he may be the better arm- 
 ed to encounter them. The great and national sin of this 
 land, he esteems to be idleness; great in itself and great in 
 consequence ; for when men have nothing to do, then they fall 
 to drink, to steal, to whore, to scoff, to revile, to all sorts of 
 gamings. ‘‘ Come,” say they, we have nothing to do ; 
 let’s go to the tavern, or to the stews or what not ? 
 Wherefore the parson strongly opposeth this sin, wheresoever 
 he goes. 
 
 And because idleness is twofold, — the one in having no 
 calling, the other in walking carelessly in our calling, — he 
 first represents to everybody the necessity of a vocation. 
 The reason of this assertion is taken from the nature of man ; 
 wherein God hath placed two great instruments, reason in 
 the soul, and a hand in the body, as engagements of work- 
 ing. So that even in paradise man had a calling; and how 
 much more out of paradise? when the evils which he is now 
 subject unto, may be prevented or diverted by reasonable 
 employment. Besides, every gift or ability is a talent to be 
 accounted for, and to be improved to our Master’s advantage. 
 Yet it is also a debt to our country to have a calling ; and it 
 concerns the commonwealth, that none should be idle, but 
 all busied. Lastly, riches are the blessing of God, and the 
 great instrument of doing admirable good ; therefore all are 
 to procure them, honestly and seasonably, when they are 
 not better employed. Now this reason crosseth not our Sa- 
 viour’s precept of selling what we have ; because when we 
 have sold all and given it to the poor, we must not be idle, 
 but labor to get more, that we may give more; according to 
 St. Paul’s rule, Eph. 4: 28. 1 Thess. 4: 11, 12. So that our 
 Saviour’s selling is so far from crossing St. Paul’s working, 
 that it rather stablisheth it ; since they that have nothing, 
 are fittest to work. 
 
 Now because the only opposer to this doctrine is the gal- 
 lant, who is witty enough to abuse both others and himself, 
 
THE COUNTRY PARSON. 
 
 211 
 
 and who is ready to ask, if he shall mend shoes, or what he 
 shall do; therefore the parson, unmoved, showeth, that in- 
 genious and fit employment is never wanting to those that 
 seek it. But, if it should be, the assertion stands thus ; — All 
 are either to have a calling, or prepare for it ; he that hath or 
 can have yet no employment, if he truly and seriously pre- 
 pare for it, he is safe, and within bounds. Wherefore all are 
 either presently to enter into a calling, if they befit for it, and 
 it for them ; or else to examine, with care and advice, what 
 they are fittest for, and to prepare for that with all dili- 
 gence. 
 
 But it will not be amiss, in this exceeding useful point, to 
 descend to particulars; for exactness lies in particulars. 
 
 Men are either single or married. The married and house- 
 keeper hath his hands full, if he do what he ought to do. 
 For there are two branches of his affairs; first, the improve- 
 ment of his family, by bringing them up in the fear and nur- 
 ture of the Lord ; and secondly, the improvement of his 
 grounds, by drowning, or draining, or stocking, or fencing, 
 or ordering his land to the best advantage both of himself and 
 his neighbors. The Italian says — none fouls his hands in 
 his own business.” And it is an honest and just care, so it 
 exceed not bounds, for every one to employ himself to the 
 advancement of his affairs, that he may have wherewithal to 
 do good. But his family is his best care ; to labor Chris- 
 tian souls, and raise them to their height, even to heaven ; to 
 dress and prune them, and take as much joy in a straight- 
 growing child or servant, as a gardener doth in a choice tree. 
 Could men find out this delight, they would seldom be from 
 home ; whereas now, of any place, they are least there. But 
 if, after all this care well-despatched, the house-keeper’s fam- 
 ily be so small, and his dexterity so great, that he have leis- 
 ure to look out, the village or parish which either he lives in 
 or is near unto it, is his employment. He considers every 
 one there ; and either helps them in particular, or hath gen- 
 eral propositions to the whole town or hamlet, of advancing 
 the public stock, and managing commons or woods, accord- 
 ing as the place suggests. But if he may be of the commis- 
 sion of peace, there is nothing to that. No commonwealth 
 in the world hath a better institution than that of justices of 
 the peace. For it is both a security to the king, vvho hath 
 so many dispersed officers at his beck throughout the king- 
 dom, accountable for the public good ; and also an honor a- 
 
212 
 
 THE COUNTRY PARSON. 
 
 ble employment of a gentle or nobleman in the country he 
 lives in, enabling him with power to do good, and to restrain 
 all those who else might both trouble him and the whole State. 
 Wherefore it behoves all, who are come to the gravity and 
 ripeness of judgment for so excellent a place, not to refuse, 
 but rather to procure it. And, whereas there are usually 
 three objections made against the place ; — the one, the abuse 
 of it, by taking petty country bribes ; the other, the casting 
 of it on mean persons, especially in some shires ; and lastly, 
 the trouble of it ; — these are so far from deterring any good 
 man from the place, that they kindle them rather to redeem 
 the dignity either from true faults, or unjust aspersions. 
 
 Now, for single men, they are either heirs, or younger 
 brothers. — The heirs are to prepare in all the forementioned 
 points against the time of their practice. Therefore they are 
 to mark their father’s discretion in ordering his house and af- 
 fairs ; and also elsewhere, when they see any remarkable 
 point of education or good husbandry, and to transplant it in 
 time to his own home ; with the same care as others, when 
 they meet with good fruit, get a graft of the tree, enriching 
 their orchard and neglecting their house. Besides, they are 
 to read books of law and justice ; especially the statutes at 
 large. As for better books, of divinity, they are not in this 
 consideration ; because we are about a calling, and a prepa- 
 ration thereunto. But, chiefly and above all things, they are 
 to frequent sessions and assizes. For it is both an honor 
 which they owe to the reverend judges and magistrates, to 
 attend them, at least in their shire ; and it is a great advan- 
 tage to know the practice of the land, for our law is practice. 
 Sometimes he may go to court, as the eminent place both of 
 good and ill. At other times he is to travel over the king’s 
 dominions; cutting out the kingdom into portions, which 
 every year he surveys piecemeal. When there is a parlia- 
 ment, he is to endeavor by all means to be a knight or bur- 
 gess there ; for there is no school to a parliament. And when 
 he is there, he must not only be a morning man, but at com- 
 mittees also ; for there the particulars are exactly discussed, 
 which are brought from thence to the house but in general. 
 When none of these occasions call him abroad, every morn- 
 ing that he is at home he must either ride the great horse, or 
 exercise some of his military postures. For all gentlemen, 
 that are not weakened and disarmed with sedentary lives, are 
 to know the use of their arms ; and as the husbandman la- 
 
THE CODNTRY PARSON. 
 
 218 
 
 bors for them, so must they fight for and defend him, when 
 occasion calls. This is the duty of each to other, which they 
 ought to fulfil ; and the parson is a lover of, and exciter to 
 justice in all things ; even as John the Baptist squared out to 
 every one, even to soldiers, what to do. As for younger 
 brothers, those whom the parson finds loose, and not engaged 
 in some profession by their parents, (whose neglect in this 
 point is intolerable, and a shameful wrong both to the com- 
 monwealth and their own house) ; to them, after he hath 
 showed the unlawfulness of spending the day in dressing, 
 complimenting, visiting and sporting, he first commends the 
 study of the civil law, as a brave and wise knowledge, the 
 professors whereof were much employed by Queen Eliza- 
 beth ; because it is the key of commerce, and discovers the 
 rules of foreign nations. Secondly, he commends the math- 
 ematics, as the only wonder-working knowledge, and there- 
 fore requiring the best spirits. After the several knowledge 
 of these, he adviseth to insist and dwell chiefly on the two 
 noble branches thereof, of fortification and navigation ; the 
 one being useful to all countries, and the other especially to 
 islands. But if the young gallant think these courses dull 
 and phlegmatic, where can he busy himself better, than in 
 those new plantations and discoveries, which are not only a 
 noble, but also, as they may be handled, a religious employ- 
 ment ? Or let him travel into Germany and France ; and, 
 observing the artifices and manufactures there, transplant 
 them hither, as divers have done lately, to our country’s ad- 
 vantage. 
 
 CHAPTER XXXIII. 
 
 THE parson’s library. 
 
 The Country Parson’s library is a holy life ; for (besides 
 the blessing that that brings upon it, — there being a promise, 
 that if the kingdom of God be first sought, all other things 
 shall be added,) even itself is a sermon. For, the tempta- 
 tions with which a good man is beset, and the ways which 
 he used to overcome them, being told to another, whether in 
 private conference or in the church, are a sermon. He that 
 hath considered how to carry himself at table about his appe- 
 
^14 
 
 THE COUNTRY PARSON. 
 
 tite, if he tell this to another, preacheth ; and much more 
 feelingly and judiciously, than he writes his rules of temper- 
 ance out of books. So that the parson having studied and 
 mastered all his lusts and affections within, and the whole 
 army of temptations without, hath ever so many sermons 
 ready penned, as he hath victories. And it fares in this as 
 it doth in physic. He that hath been sick of a consumption, 
 and knows what recovered him, is a physician, so far as he 
 meets with the same disease and temper ; and can much 
 better and particularly do it, than he that is generally learn- 
 ed, and was never sick. And if the same person had been 
 sick of all diseases, and were recovered of all, by things that 
 he knew, there were no such physician as he, both for skill 
 and tenderness. Just so it is in divinity, and that not with- 
 out manifest reason. For though the temptations may be 
 diverse in divers Christians, yet the victory is alike in all, 
 being by the selfsame Spirit. 
 
 Neither is this true only in the military state of a Christian 
 life, but even in the peaceable also ; when the servant of God, 
 freed for a while from temptation, in a quiet sweetness seeks 
 bow to please God. Thus the parson, considering that re- 
 pentance is the great virtue of the gospel, and one of the 
 first steps of pleasing God, having for his own use examined 
 the nature of it, is able to explain it after to others. And, 
 particularly, having doubted sometimes, whether his repen- 
 tance were true, or at least in that degree it ought to be, — 
 since he found himself sometimes to weep more for the loss 
 of some temporal things than for offending God, — he came 
 at length to this resolution, that repentance is an act of the 
 mind, not of the body (even as the original signifies), and 
 that the chief thing which God in Scriptures requires, is the 
 heart and the spirit, and to worship him in truth and spirit. 
 Wherefore, in case a Christian endeavor to weep and cannot, 
 since we are not masters of our bodies, this sufficeth. And 
 consequently he found that the essence of repentance, (that it 
 may be alike in all God’s children, — which, as concerning 
 weeping, it cannot be, some being of a more melting temper 
 than others,) consisteth in a true detestation of the soul, 
 abhoring and renouncing sin, and turning unto God in truth 
 of heart and newness of life ; which acts of repentance are 
 and must be found in all God’s servants. Not that weeping 
 is not useful, where it can be (that so the body may join in 
 the grief, as it did in the sin), but that, so the other acts be, 
 
THE COUNTRY PARSON. 
 
 215 
 
 that is not necessary. So that he as truly repents, who per- 
 forms the other acts of repentance, when he cannot more, as 
 he that weeps a flood of tears. This instruction and comfort 
 the parson getting for himself, when he tells it to others, be- 
 comes a sermon. The like he doth in other Christian vir- 
 tues, as of faith and love and the cases of conscience belong- 
 ing thereto; wherein, as St. Paul implies that he ought, 
 Rom. ii, he first preacheth to himself, and then to others. 
 
 CHAPTER XXXIV. 
 
 THE PARSON^S DEXTERITY IN APPLYING OF 
 REMEDIES. 
 
 The Country Parson knows that there is a double state of 
 a Christian even in this life ; the one military, the other 
 peaceable. The military is, when we are assaulted with temp- 
 tations, either from within or from without. The peaceable 
 is, when the devil for a time leaves us, as he did our Saviour, 
 and the angels minister to us their own food, even joy, and 
 peace, and comfort in the Holy Ghost. These two states 
 were in our Saviour, not only in the beginning of his preach- 
 ing, but afterwards also, (as, Matt. 22: 85, he was tempted; 
 and Luke 10: 21, he rejoiced in spirit); and they must be 
 likewise in all that are his. Now the parson having a spirit- 
 ual judgment, according as he discovers any of his flock to 
 be in one and the other state, so he applies himself to 
 them. 
 
 Those that he finds in the peaceable state, he adviseth to 
 be very vigilant, and not to let go the reins as soon as the 
 horse goes easy. Particularly, he counselleth them to two 
 things. First, to take heed lest their quiet betray them, as it 
 is apt to do, to a coldness and carelessness in their devotions ; 
 but to labor still to be as fervent in Christian duties, as they 
 remember themselves were, when affliction did blow the 
 coals. Secondly, not to take the full compass and liberty of 
 their peace ; not to eat of all those dishes at table, which 
 even their present health otherwise admits ; nor to store their 
 house with all those furnitures, which even their present 
 plenty of wealth otherwise admits ; nor, when they are 
 
216 
 
 THE COUNTRY PARSON. 
 
 among them that are merry, to extend themselves to all that 
 mirth, which the present occasion of wit and company other- 
 wise admits; but to put bounds and hoops to their joys; so 
 will they last the longer, and, when they depart, return the 
 sooner. If we would judge ourselves, we should not be judged ; 
 and if we would bound ourselves, we should not be bounded. 
 But if they shall fear that, at such or such a time, their peace 
 and mirth have carried them further than this moderation ; 
 then to take Job’s admirable course, who sacrificed, lest his 
 children should have transgressed in their mirth. So let them 
 go, and find some poor afflicted soul, and there be bountiful 
 and liberal ; for with such sacrifices God is well pleased. 
 
 Those that the parson finds in the military state, he forti- 
 fies, and strengthens with his utmost skill. Now, in those 
 that are tempted, whatsoever is unruly falls upon two heads. 
 Either they think that there is none that can or will look 
 after things, but all goes by chance or wit ; or else, though 
 there be a great Governor of all things, yet to them he is lost ; 
 as if they said, God doth forsake and persecute them, and 
 there is none to deliver them. 
 
 If the parson suspect the first, and find sparks of such 
 thoughts now and then to break forth, then, without oppos- 
 ing directly (for disputation is no cure for atheism), he scat- 
 ters in his discourse three sorts of arguments ; the first taken 
 from nature, the second from law, the third from grace. — 
 For nature^ he sees not how a house could be either built 
 without a builder, or kept in repair without a house-keeper. 
 He conceives not possibly how the winds should blow so 
 much as they can, and the sea rage so much as it can, and 
 all things do what they can ; and all, not without dissolution 
 of the whole, but also of any part, by taking away so much 
 as the usual seasons of summer and winter, earing and har- 
 vest. Let the weather be what it will, still we have bread ; 
 though sometimes more, sometimes less ; wherewith also a 
 carefiil Joseph might meet. He conceives not possibly how 
 he, that would believe a divinity if he had been at the creation 
 of all things, should less believe it, seeing the preservation 
 of all things. For preservation is a creation; and more, it 
 is a continued creation, and a creation every moment. — 
 Secondly, for the law, there may be so evident, though un- 
 used a proof of divinity taken from thence, that the atheist or 
 Epicurean can have nothing to contradict. The Jews yet 
 live, and are known. They have their law and language 
 
THE COUNTRY PARSON. 
 
 217 
 
 bearing witness to them, and they to it. They are circum- 
 cised to this day, and expect the promises of the Scripture. 
 Their country also is known ; the places and rivers travelled 
 unto and frequented by others, but to them an unpenetrable 
 rock, an unaccessible desert. Wherefore, if the Jews live,, 
 all the great wonders of old live in them ; and then who can 
 deny the stretched-out arm of a mighty God ? especially 
 since it may be a just doubt, whether, considering the stub- 
 bornness of the nation, their living then in their country 
 under so many miracles were a stranger thing, than their 
 present exile, and disability to live in their country. And it 
 is observable, that this very thing was intended by God ; that 
 the Jews should be his proof and witnesses, as he calls them, 
 Isa. 43: 12. And their very dispersion in all lands was in- 
 tended, not only for a punishment to them, but as an excit- 
 ing of others, by their sight, to the acknowledging of God 
 and his power, Ps. 59: 11 ; and therefore this kind of pun- 
 ishment was chosen rather than any other. — Thirdly, for 
 grace. Besides the continual succession, since the gospel, 
 of holy men who have borne witness to the truth, there being 
 no reason w hy any should distrust St. Luke, or Tertullian, or 
 Chrysostom, more than Tully, Virgil, or Livy; there are two 
 prophecies in the gospel, which evidently argue Christ’s di- 
 vinity by their success. The one, concerning the woman 
 that spent the ointment on our Saviour ; for which he told, 
 that it should never be forgotten, but with the gospel itself 
 be preached to all ages. Matt. 26: 13. The other, concern- 
 ing the destruction of Jerusalem ; of which our Saviour said, 
 that that generation should not pass, till all was fulfilled^ 
 Luke 21: 32 ; which Josephus’ story confirmeth, and the con- 
 tinuance of which verdict is yet evident. To these might be 
 added the preaching of the gospel in all nations. Matt. 24: 
 14 ; which we see even miraculously effected in these new 
 discoveries, God turning men’s covetousness and ambitions to 
 the effecting of his word. Now a prophecy is a wonder sent 
 to posterity, lest they complain of want of wonders. It is a 
 letter sealed, and sent ; which to the bearer is but paper, but 
 to the receiver and opener is full of power. He that saw 
 Christ open a blind man’s eyes, saw not more divinity, than 
 he that reads the woman’s ointment in the gospel, or sees 
 Jerusalem destroyed. With some of these heads enlarged, 
 and woven into his discourse, at several times and occasions, 
 the parson settleth wavering minds. 
 
 19 
 
218 
 
 THE COUNTRY PARSON. 
 
 But if he sees them nearer desperation than atheism, not 
 so much doubting a God as that he is theirs, then he dives 
 into the boundless ocean of God’s love, and the unspeakable 
 riches of his loving kindness. He hath one argument unan- 
 swerable. If God hate them, either he doth it as they are 
 creatures, dust and ashes ; or as they are sinful. As crea- 
 tures, he must needs love them ; for no perfect artist ever 
 hated his own work. As sinful, he must much more love 
 them ; because, notwithstanding his infinite hate of sin, his 
 love overcame that hate, and that with an exceeding great 
 victory ; which in the creation needed not, gave them love 
 for love, even the Son of his love out of his bosom of love. 
 So that man, which way soever he turns, hath two pledges of 
 God’s love, (that in the mouth of two or three witnesses 
 every word may be established) ; the one in his being, the 
 other in his sinful being ; and this, as the more faulty in 
 him, so the more glorious in God. And all may certainly 
 conclude that God loves them, till either they despise that 
 love, or despair of his mercy. Not any sin else, but is with- 
 in his love ; but the despising of love must needs be without 
 it. The thrusting away of his arm makes us only not em- 
 braced. 
 
 CHAPTER XXXV. 
 
 THE parson’s condescending. 
 
 The Country Parson is a lover of old customs, if they be 
 good and harmless; and the rather, because country people 
 are much addicted to them ; so that to favor them therein is 
 to win their hearts, and to oppose them therein is to deject 
 them. If there be any ill in the custom, which may be sev- 
 ered from the good, he pares the apple, and gives them the 
 clean to feed on. 
 
 Particularly, he loves procession, and maintains it ; be- 
 cause there are contained therein four manifest advantages. 
 First, a blessing of God for the fruits of the field; secondly, 
 justice in the preservation of bounds; thirdly, charity in lov- 
 ing, walking and neighborly accompanying one another, with 
 reconciling of differences at that time, if there be any ; fourth- 
 ly, mercy in relieving the poor by a liberal distribution and 
 largess, which at that time is or ought to be used. Where- 
 
THE COUNTRY PARSON. 
 
 219 
 
 fore he exacts of all to be present at the perambulation ; and 
 those that withdraw and sever themselves from it, he mislikes 
 and reproves as uncharitable and iinneighborly ; and, if they 
 will not reform, presents them. Nay, he is so far from con- 
 demning such assemblies, that he rather procures them to be 
 often ; as knowing that absence breeds strangeness, but pres- 
 ence, love. Now love is his business and aim. Wherefore 
 he likes well that his parish at good times invite one another 
 to their houses, and he urgeth them to it. And sometimes 
 where he knows there hath been or is a little difference, he 
 takes one of the parties, and goes with him to the other ; and 
 all dine or sup together. There is much preaching in this 
 friendliness. 
 
 Another old custom there is of saying, when light is 
 brought in, God sends us the light of heaven I” and the 
 parson likes this very well. Neither is he afraid of praising 
 or praying to God at all times, but is rather glad of catching 
 opportunities to do them. Light is a great blessing, and as 
 great as food, for which we give thanks; and those that 
 think this superstitious, neither know superstition nor them- 
 selves. As for those that are ashamed to use this form, as 
 being old and obsolete, and not the fashion, he reforms and 
 teaches them, that at baptism they professed not to be 
 ashamed of Christ’s cross or for any shame to leave that 
 which is good. He that is ashamed in small things, will ex- 
 tend his pusillanimity to greater. Rather should a Christian 
 soldier take such occasions to harden himself, and to further 
 his exercises of mortification. 
 
 CHAPTER XXXVI, 
 
 THE PARSON BLESSING. 
 
 The Country Parson wonders that blessing the people is 
 in so little use with his brethren ; whereas he thinks it not only 
 a grave and reverend thing, but a beneficial also. Those 
 who use it not, do so either out of niceness, because they 
 like the salutations, and compliments, and forms of worldly 
 language better ; which conformity and fashionableness is so 
 exceeding unbefitting a minister, that it deserves reproof, not 
 refutation ; or else, because they think it empty and super- 
 
220 
 
 THE COUNTRY PARSON. 
 
 fliious. But that which the apostles used so diligently in 
 their writings, nay, which our Saviour himself used, Mark 
 10: 16, cannot be vain and superfluous. But this was not 
 proper to Christ or the apostles only, no more than to be a 
 spiritual father was appropriated to them. And if temporal 
 fathers bless their children, how much more may, and ought, 
 spiritual fathers! Besides, the priests of the Old Testament 
 were commanded to bless the people; and the form thereof 
 is prescribed, Num. vi. Now, as the apostle argues in an- 
 other case, if the ministration of condemnation did bless, 
 how shall not the ministration of the Spirit exceed in bless- 
 ing? The fruit of this blessing good Hannah found, and re- 
 ceived with great joy, 1 Sam. 1: 18, though it came from a 
 man disallowed by God ; for it was not the person, but 
 priesthood, that blessed ; so that even ill priests may bless. 
 Neither have the ministers power of blessing only, but also 
 of cursing. So, in the Old Testament, Elisha cursed the 
 children, 2 Kings 2: 24 ; which though our Saviour reproved, 
 as unfitting for his particular, who was to show all humility 
 before his passion, yet he allows it in his apostles. And 
 therefore St. Peter used that fearful imprecation to Simon 
 Magus, Acts viii, — Thy money perish with thee ; and the 
 event confirmed it. So did St. Paul, 2 Tim. 4: 14, and 1 
 Tim. 1:20; speaking of Alexander the copper-smith, who 
 had withstood his preaching. The Lord, saith he, reward 
 him according to his works. And again, of Hymeneus and 
 Alexander he saith, he had delivered them to Satan, that 
 they might learn not to blaspheme. The forms both of bless- 
 ing and cursing are expounded in the common prayer-book ; 
 the one, in ‘‘The grace of our Lord Jesus Christ,’’ etc. and 
 “ The peace of God,” etc. ; the other in general in the Com- 
 mination. 
 
 Now blessing differs from prayer, in assurance; because 
 it is not performed by way of request, but of confidence and 
 power, effectually applying God’s favor to the blessed, by the 
 interesting of that dignity wherewith God hath invested the 
 priest, and engaging of God’s own power and institution for 
 a blessing. The neglect of this duty in ministers themselves, 
 hath made the people also neglect it ; so that they are so far 
 from craving this benefit from their ghostly father, that they 
 oftentimes go out of church before he hath blessed them. 
 In the time of popery, the priest’s benedicite and his holy 
 water were over-highly valued ; and now we are fallen to the 
 
THE COUNTRY PARSON. 
 
 221 
 
 clean contrary even from superstition to coldness and atheism. 
 But the parson first values the gift in himself, and then 
 teacheth his parish to value it. And it is observable, that, 
 if a minister talk with a great man in the ordinary course of 
 complimenting language, he shall be esteemed as an ordina- 
 ry complimenter. But if he often interpose a blessing, when 
 the other gives him just opportunity by speaking any good, 
 this unusual form begets a reverence, and makes him es- 
 teemed according to his profession. The same is to be ob- 
 served in writing letters also. 
 
 To conclude ; if all men are to bless upon occasion, as 
 appears, Rom 12: 14, how much more those who are spiritual 
 fathers. 
 
 CHAPTEE XXXVIL 
 CONCERNING DETRACTION. 
 
 The Country Parson, perceiving that most, w^hen they 
 are at leasure, make other^s faults their entertainment and 
 discourse ; and that even some good men think, so they 
 speak truth, they may disclose another’s fault, finds it some- 
 what difficult how to proceed in this point. For if he abso- 
 lutely shut up men’s mouths, and forbid all disclosing of 
 faults^ many an evil may not only be, but also spread in his 
 parish, without any remedy, (which cannot be applied with- 
 out notice), to the dishonor of God, and the infection of his 
 flock, and the discomfort, discredit and hindrance of the 
 pastor. On the other side, if it be unlawful to open faults, 
 no benefit or advantage can make it lawful ; for we must not 
 do evil, that good may come of it. 
 
 Now the parson, taking this point to task, which is so ex- 
 ceeding useful, and hath taken so deep root that it seems the 
 very life and substance of conversation, hath proceeded thus 
 far in the discussing of it. Faults are either notorious, or 
 private. Again, notorious faults are either such as are made 
 known by common fame ; and of these those that know 
 them may talk, so they do it not with sport, but commisera- 
 tion; or else such as have passed judgment, and been, cor- 
 rected either by whipping, imprisoning, or the like. Of 
 these also men may talk; and more, they may discover them 
 
222 
 
 THE COUNTRY PARSON. 
 
 to those that know them not ; because infamy is a part of the 
 sentence against malefactors, which the law intends ; as is 
 evident by those, which are branded for rogues that they 
 may be known, or put into the stocks that they may be look- 
 ed upon. But some may say, though the law allow this, the 
 gospel doth not; which hath so much advanced charity, and 
 ranked backbiters among the generation of the wicked, 
 Rom. 1: 30. But this is easily answered. As the execu- 
 tioner is not uncharitable that takes away the life of the con- 
 demned, except, besides his office, he adds a tincture of pri- 
 vate malice, in the joy and haste of acting his part ; so neith- 
 er is he that defames him, whom the law would have de- 
 famed, except he also do it out of rancor. For, in infamy, 
 all are executioners ; and the law gives a malefactor to all to 
 be defamed. And, as malefactors may lose and forfeit their 
 goods or life; so may they their good name, and the posses- 
 sion thereof, which, before their offence and judgment, they 
 had in all men’s breasts. For all are honest, till the con- 
 trary be proved. Besides, it concerns the commonwealth 
 that rogues should be known; and charity to the public 
 hath the precedence of private charity. So that it is so far 
 from being a fault to discover such offenders, that it is a duty 
 rather ; which may do much good, and save much harm. 
 Nevertheless, if the punished delinquent shall be much 
 troubled for his sins, and turn quite another man, doubtless 
 then also men’s affections and words must turn, and forbear 
 to speak of that, which even God himself hath forgotten. 
 
(ISiltras Salbfatiuisr 
 
 BAXTEE’S REEOEMED PASTOR. 
 
 ABRIDGED AND ARRANGED BY 
 
 SAMUEL PALME R, 
 1766 . 
 
 Ex seipsa renascitur. — Plin. De Phoenice. 
 
PREFACE. 
 
 In the following Abridgement of Baxter’s Reformed Pastor, 
 “ whatever appeared foreign and redundant is omitted ; sentences 
 that were too long are commonly divided ; the construction of 
 such as were obscure is altered ; and obsolete or uncouth words 
 are generally changed for more common ones. But the greatest lib- 
 erties have been taken in the alteration of the Method, which is in a 
 manner new ; the design of which was to lessen the number of 
 divisions, to avoid frequent repetitions, and to bring together in 
 one point of view, all the author’s thoughts on the same sub- 
 jects, which were sometimes scattered in four or five dif- 
 ferent parts of the treatise. So that sentences, paragraphs 
 and whole heads of discourse, are transposed with great free- 
 dom, wherever it was apprehended it would be of advantage 
 to the work ; which, it is hoped,' is generally the case. To 
 point out these several transpositions, would be tedious and 
 unnecessary. But it was proper that the reader should be 
 apprised of them, lest, if he should give himself the trouble of 
 comparing this work with the original, he should imagine any 
 important passages have been omitted ; or that any additions 
 have been made, which, he may be assured, there have not 
 (excepting the contents of the chapters) unless the connection 
 seemed to require it; and in that case the words inserted 
 are distinguished by crotchets [thus]. The utmost care has 
 always been taken to preserve the author’s sense ; and in 
 some instances, his expressions, though rather inaccurate, are 
 suffered to remain as they were, through fear of altering 
 
226 
 
 PREFACE. 
 
 his sentiment, or losing* his spirit, by correcting them. In 
 short, this work is as really Mr. Baxter’s as that he liimself 
 published. — From the Preface to the original edition of Palmer^ s 
 Abridgement, published in London in 1766. 
 
THE REFORMED PASTOR- 
 
 ACTS 90; 98. 
 
 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. 3: 16. Heb. 3: 13), no doubt teach- 
 ers themselves may do it, as brethren in office, as well as in 
 faith, without pretending 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 necessity is laid upon us. We have 
 therefore need to be warned and awakened, (if not instruct- 
 ed,) 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 judgment. 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 neglefct of many a volume which has taken up their time 
 and. helped them to greater applause in the world,) how hap- 
 py 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 
 shops, were officers appointed to teach and guide 
 
228 
 
 THE REFORMED PASTOR. 
 
 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. 
 
 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 distinct- 
 ly handled. 
 
 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 dis- 
 position and behavior. It is thus expressed, ‘ Take heed 
 therefore to yourselves,^ Let us then in the 
 
 First place, consider what this personal care is, and where- 
 in it consisteth. 
 
 For the sake of brevity, I will join the explication and the 
 application together. And I beseech you, brethren, let your 
 hearts attend as well as your understandings. 
 
 I. Above all, see to it that a work of saving grace be tho- 
 roughly wrought on your own souls. 
 
 Take heed to yourselves lest you be strangers to the effec- 
 tual working of that gospel which you preach ; and Test, while 
 you proclaim to the world the necessity of a Saviour, your 
 own hearts should neglect him, and you should miss of an 
 
 ^ If the reader would see this point defended, he may meet with 
 satisfaction by turning to the original work. 
 
THE REFORMED PASTOR. 
 
 229 
 
 interest in him and his saving benefits. Be that first, your- 
 selves, which you persuade your hearers to be ; believe that 
 which you daily persuade them to believe; and heartily en- 
 tertain 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 begin 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 impossible it should save your 
 own souls. Though it be promised to “ them that turn ma-> 
 ny to righteousness ” that they “ shall shine as stars,” Dan. 
 12: 3, it is on supposition that they be first turned to it them- 
 selves. Believe it. Sirs ; God is no respecter of persons.” 
 A holy calling will not save an unholy man. God never did 
 save any man for being a preacher, nor because he 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 of- 
 fering salvation to others, while they refuse it themselves ; 
 or for telling others those truths, which they themselves neg- 
 lect 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 called 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 iniquity ;” Matt. 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 
 yresent.^ 
 
 It is a dreadful thing to be an unsanctified professor, but 
 much more to be an unsanctified preacher. 
 
 Do not you, who know this to be your character, tremble 
 when you open the Bible, lest you should read there the sen- 
 tence of your own condemnation ? When you pen your ser- 
 mons, you are drawing up indictments against yourselves. 
 
 20 
 
230 
 
 THE REFORMED PASTOR. 
 
 When you are arguing against sin, you are aggravating your 
 own. When you proclaim to your hearers, the riches of 
 Christ and his grace, you publish your own iniquity in re^ 
 jecting 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? 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 wretched life 1 that a man 
 should study and preach against himself, and spend his days 
 in a course of self-condemning ! A graceless, inexperienced 
 preacher is one of the most unhappy creatures upon earth. 
 
 Yet he is ordinarily, the most insensible of his unhappi- 
 ness. 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 miserable, poor and blind 
 and naked,” Rev. 3: 17. He is acquainted with the Holy 
 Scripture ; he is exercised in holy duties ; he lives not in 
 open, disgraceful 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 suspect himself to be unholy. 
 How awful the delusion of such ! But especially, how dread- 
 ful and aggravated their future misery! — To perish with the 
 bread of life in their hands, while they offer it to others ! — 
 That those ordinances of God should be the occasion of their 
 delusion, which are the appointed means of conviction and 
 salvation 1 — That while they hold the looking-glass of the 
 gospel to others, and show 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 1 Many 
 men become preachers, before they are Christians ; are sanc- 
 tified by dedication to the altar as God’s priests, before they 
 are sanctified by hearty dedication to Christ as his disciples. 
 Thus they worship an unknown God, preach an unknown 
 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 
 
THE REFORMED PASTOR. 
 
 231 
 
 that he is likely to be as successful as others, who clealeth 
 not heartily and faithfully in his work, who never soundly be- 
 lieveth what he saith, nor is ever truly serious, when he 
 seetneth most diligent ! And can you think that any unsanc- 
 tified man can be hearty and serious in the ministerial 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 fervor or by selfish 
 ends ; but the seriousness and fidelity of a sound believer, 
 who ultimately intends God’s honor and men’s salvation, he 
 cannot have. O Sirs 1 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 car- 
 nal hearts are averse? flow can you, with serious fervor, 
 call upon poor sinners to repent and come to God, who never 
 did either yourselves? How can you follow them with im- 
 portunate solicitations to forsake sin, and betake themselves 
 to a holy life, w^ho 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 they ‘are felt; and that he who feeleth them 
 not himself, is not likely to speak feelingly of them to others, 
 or to help others to feel then\. He that does not so strongly 
 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, can- 
 not 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 merchan- 
 dize 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, w'ho is 
 unfaithful 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 wall 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 w^ar against him ? Yet alas 1 many preach- 
 ers 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 
 
232 
 
 THE REFORMED PASTOR. 
 
 him under his colors, 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 af- 
 fected fervency, and commonly but a mere ineffectual bawl- 
 ing. A traitorous commander, who shooteth nothing against 
 the enemy 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 
 enemy, 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 ini- 
 quity Whether, if he regards iniquity in his heart, God 
 will hear his prayers?” And, whether a wicked preacher 
 
 shall stand in the judgment, or a sinner in the assembly of 
 the just?” Psalm 1: 5. When such thoughts as these have 
 entered into his soul, and kindly wrought upon his con- 
 science, I would advise him next, to go to the congregation, 
 and there preach over Origen’s sermon on Psalm 50: 16, 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 par- 
 doning and renewing grace ; that hereafter, he may preach 
 a Christ whom he knows, may feel what he speaks, and may 
 commend the riches of the gospel by experience. 
 
 11. “ 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 
 
THE REFORMED FASTOR. 
 
 233 
 
 necessary to salvation. How many difiiculties in divinity 
 are there to be opened, yea, about the very fundamentals of 
 religion! How many obscure texts to be expounded 1 How 
 many duties to be done, wherein ourselves and others may 
 miscarry, if in the matter, the end, the manner and circum- 
 stances of them, they be not well informed 1 How many 
 sins, and subtile temptations must we direct our people to 
 avoid 1 How many weighty, and yet intricate cases of con- 
 science have we frequently to resolve 1 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 cannot make a breach in their groundless 
 hopes and carnal peace, but they have twenty shifts and 
 seeming reasons to make it up again ; and as many enemies, 
 under the appearance 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 con- 
 tradicting enemies to dispute against at once ; so that when- 
 ever we go about the conversion of a sinner, it is as if we 
 w^ere to dispute in a noisy crowd. Dear brethren ! what 
 men should we be in skill, resolution and unwearied dili- 
 gence, who have so much to do, and so much to hinder us 
 in doing it! Did Paul cry out, 2 Cor. 2: 16, ‘‘Who is suf- 
 ficient for these things?” And shall wc be careless or lazy, 
 as if we were sufficient? “ What manner of persons ought 
 we to be,” 2 Pet. 3: 11, not only “ in all holy conversation and 
 godliness,” 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 objection 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 suita- 
 ble to the capacities of our hearers, and so as to honor 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 heaven, of everlasting consequence to the souls of men, 
 W8 should behave ourselves so, as that the whole business 
 20 ^ 
 
234 
 
 THE REFORMED PASTOR. 
 
 should miscarry in our hands ; that God should be dishonor- 
 ed, his work disgraced, and sinners rather hardened than 
 converted, through our weakness or neglect. [Yet how fre- 
 quently is this the case !] How often have carnal hearers 
 gone jeering home, at the palpable and dishonorable 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 own 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 whol- 
 ly 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 show 
 us his counsels, while we are unconcerned about the matter ? 
 Strange ! that men should dare by their sinful 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. 12: 11. Therefore, brethren, lose no time: 
 study, pray, discourse and practise, that by these means your 
 abilities may be increased. 
 
 Besides the composition of sermons, how many other 
 things should a minister understand ! What a great defect 
 would it be to be ignorant of them ; and how much shall we 
 miss such knowledge in our work ! In order to gain a com- 
 petent measure of knowledge, a variety of books must be 
 read, [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 de- 
 sire of knowing God and things divine, nor the consciousness 
 of our ignorance and weakness, nor a sense of the impor- 
 tance of our ministerial work, keep us close to our studies, 
 
THE REFORMED PASTOR. 
 
 235 
 
 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, be- 
 cause 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 laud- 
 able course of life, who is not exercised with any great trials. 
 Small strength may serve for easier works, and lighter bur- 
 dens : But if you will venture on the great undertakings of 
 the ministry ; if you will engage against principalities and 
 powers, and spiritual wickednesses,” Eph. 6: 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 mischief. 
 He has found, by experience, that to ‘ smite the shepherd,’ is 
 the most effectual means to ‘ scatter the flock,’ Zech. 13: 7. 
 You therefore shall have his most subtile insinuations, inces- 
 sant solicitations, and violent assaults. So that you must ex- 
 pect to come off 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 reputa- 
 tion 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, having thought too highly of their abili- 
 ties and thrust themselves into the ministerial office, have 
 proved weak and empty men, and have become some of the 
 greatest burdens to the church. They might, perhaps, have 
 done God more service, had they continued in the higher 
 rank of private men, than they did among the lowest of the 
 ministry. If then you will venture into the midst of dangers, 
 and bear the burden of the day, ‘ take heed to yourselves.’ 
 
 This care and diligence is now the more requisite for min- 
 isters, 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 
 
236 
 
 THE REFORMED PASTOR. 
 
 are but competently qualified ; and quickened, with earnest 
 desires 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 ignorant, they will despise their teaching, and 
 think themselves as wise as they. The lowest degree toler- 
 able 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 labor 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 ends in under- 
 taking and discharging the ministerial office, are good and 
 honorable. 
 
 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 honor of Christ, 
 the welfare of the church, and the salvation of our people ; 
 their sanctification and holy obedience ; 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 God their end, or do all, or anything heartily, for his 
 honor. 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 in- 
 tellects with all kinds of science, or because it is not so fa- 
 tiguing to the body, (loving to favor the flesh,) or because it 
 is accompanied with some degree of reverence from men, 
 and they esteem it an honorable thing to be leaders and 
 teachers, to have others 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 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 advantage, no wonder if he leave them to them- 
 
THE REFORMED PASTOR. 
 
 237 
 
 selves 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 good employ- 
 ment. Self-denial is of absolute necessity in every Christian ; 
 but of double necessity in a minister, as he hath a double 
 sanctification or dedication to God ; and without self-denial 
 he cannot faithfully 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 contra- 
 dict your doctrine. 
 
 Will you make it your business to magnify God, and when 
 you have done, dishonor him as much as others ? 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 1 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 need- 
 lessly trouble men with them ? ‘ Thou that teachest an- 
 
 other, teachest thou not thyself? Thou that makest thy 
 boast of the law, through breaking the law, dishonorest thou 
 God ?” Rom. 2: 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 pulpit- 
 speeches and their familiar discourse 1 They that are most 
 impatient 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 practicaWoctrine must be practically preached. 
 We must study as hard how to live well, as how to preach 
 
238 
 
 THE REFORMED PASTOR. 
 
 well. If the saving of souls be your end, you will certainly 
 attend to it out of the pulpit, as well as in it; you will liv^ 
 for it, and contribute all your endeavors to attain it. If you 
 intend 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 rem- 
 nants 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 judgments, 
 abating our resolution and cooling our zeal ! Without great 
 care, our treacherous hearts may some time or another, 
 deceive us, and those sins . that seem to lie dead, may re- 
 vive. 
 
 Remember too, that as you have the same evil dispositions 
 as other 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 adversary, nor give him an occa- 
 sion 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 with- 
 out great observation, you cannot. While you are as lights 
 set upon a hill, you cannot be hid,” Matt. 5: 14. The light 
 of your doctrine will expose your evil doings. Live therefore 
 as those who remember that the world looks on you with the 
 quick-sighted eye of malice, ready to find the smallest fault, 
 to aggravate and divulge it, yea, to make faults where there 
 are none. 
 
 Further, take heed to your conduct, because your sins are 
 attended with more heinous aggravations than those of oth- 
 er men. It was a saying of king Alphonsus, ‘‘ that a great 
 man cannot commit a small sin.” We may with more pro- 
 priety say, that a learned man, and a teacher of others, can- 
 not; or at least, that that sin is great when committed by 
 him, which would be esteemed smaller in another person. 
 Your sins are committed against greater knowledge than the 
 sins of most others can be. They discover greater hypocrisy, 
 
THE REFORMED PASTOR. 
 
 239 
 
 and carry in them greater treachery. You are laid under 
 more solemn obligations to abstain from them than other 
 men, and you enjoy superior advantages for so doing. 
 
 Again, take heed of falling into sin, because the honor of 
 your Lord and Master is concerned. As you may do him 
 more service, so ^^ou may <lo him more disservice than oth- 
 ers. The nearer men stand to God, the greater dishonor 
 does he receive from their miscarriages. A heavy judgment 
 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,” be-‘ 
 cause on account of their profane behavior, “ men abhorred 
 the offering of the Lord,” 1 Sam. 2: 29 and 17. The 
 aggravation of their sin was, that it ‘‘ caused the enemies of 
 the Lord to blaspheme,” 2 Sam. 12: 11 — 14; which cir- 
 cumstance 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. Of- 
 fences will come ; but woe to the man by whom they come,” 
 Matt. 18: 7. You ‘‘ bear the ark of the Lord,” you are in- 
 trusted with this honor, 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 dishonor 
 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 suc- 
 cess of all your labors 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 great- 
 ly prevents our success, that other men are all the week con- 
 tradicting 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 actions 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 ser- 
 mon. 
 
 Say, brethren, in the fear of God, do you regard the suc- 
 cess of your labors, and wish to see it upon the souls of your 
 hearers, or do you not 1 If you do not, why do you study 
 
240 
 
 THE REFORMED PASTOR. 
 
 and preach, and call yourselves the ministers of Christ? 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 will- 
 ing 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 conjmit it 
 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 give you leave 
 to speak against it in the pulpit as much as you will, if you 
 will but let them alone afterwards, and talk and live as they 
 do; for they take the pulpit to be but as a stage, a place 
 where preachers must show 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 show by your 
 conduct amongst them, that you meant as you said. 
 
 Consider further, (since the success of your labors depends 
 on the grace and blessing of God) whether you will not, by 
 your sins, provoke him to forsake you and blast your endeav- 
 ors ; 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 main- 
 tained in life and 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 labor. But I princi- 
 pally 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, will be most in their ears. I 
 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 confused 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 accordingly. The next 
 
THE REFORMED PASTOR. 
 
 241 
 
 prayers I have heard from them, have been too much like my 
 sermons. You cannot decline and neglect your duty, but oth- 
 ers will be losers by it as well as yourselves. If we let our 
 love decrease, and if we abate our holy care and watchful- 
 ness, it will soon appear in our doctrine. If the matter show 
 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 overflow to the refreshing of our 
 congregations ! and how would this appear by increasing the 
 same graces in our people ! Watch therefore, brethren, over 
 your own hearts. Keep out lusts, and worldly inclinations, 
 and keep up the life of faith and love. Be much at home, 
 and be much with God. If it be not your daily serious busi- 
 ness 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 attend 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 our- 
 selves and others, methinks a minister should take some spe- 
 cial pains with his own heart, just before he goes to the congre- 
 tion. 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 meditate on the vast im- 
 portance 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. 69: 9. 
 
 PART SECOND. 
 
 OF THE DUTY OF STATED MINISTERS WITH RESPECT TO THEIR 
 PEOPLE. 
 
 Having showed you, as it was first necessary, what we 
 must be, and what we must do for our own souls, I proceed 
 to the 
 
 Second branch of the exhortation, which is thus express- 
 ed: ‘‘Take heed unto all flock over which the Holy 
 21 
 
242 
 
 THE REFORMED PASTOR. 
 
 Ghost hath made you overseers, to feed the church of 
 God, which he hath purchased with his own blood.” 
 
 Here it is necessarily supposed that every flock should 
 have their own pastor, and every pastor his own flock. It is 
 the will of God, that Christians should know their teachers 
 that labor among them, and are over them in the Lord,” 
 1 Thess. 5: 12. Paul and Barnabas ordained elders in ev- 
 ery church,” Acts 14: 23 ; see Tit. 1: 5. Though a minis- 
 ter be an officer in the universal church, yet he is in an es- 
 pecial 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 best for all, where we are called to exercise ; but when 
 we have undertaken 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. 
 
 It 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 
 Christians of which a bishop or elder has the charge, associ- 
 ated for personal communion in God’s public worship, and 
 for other mutual assistance in the way to salvation. 
 
 What is meant when we are exhorted TToiimiveiv ttjv 
 aiav, seems to be, not only to feed the churchy as it is trans- 
 lated; not merely to rule it, as some understand it, but to 
 perform every branch of the pastoral oversight. In a word, 
 it is j}astoreni agere, to do the work of a pastor to the 
 flock. 
 
 In treating of this part of the exhortation, we shall, first, 
 consider and recommend the several branches of the ministe- 
 rial 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 person- 
 al instruction, particularly by catechising; ch. vi, church 
 discipline. Secondly, ch. vii, the motives to pastoral fideli- 
 ty, suggested in the text ; thirdly, eh. viii, the objections 
 
THE REFORMED PASTOR. 
 
 243 
 
 against this course of ministerial duty ; fourthly, ch. ix, mis- 
 cellaneous directions respecting the whole ministerial work ; 
 fifthly, ch. X, the conclusion, being a particular application 
 of the whole. 
 
 CHAPTER 1. 
 
 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 few thoughts on the design of preaching, the 
 mariner of it, the pronunciation, and the composition of ser- 
 mons], 
 
 1..0f the design of preaching. 
 
 The grand design of preaching is, to show men their tru- 
 est happiness, 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 van- 
 ities of the present world, that so we may turn the stream of 
 their thoughts and affections, bring them to a due contempt 
 of this world, and put them upon seeking that durable treas- 
 ure. This is the work about which we are to treat with men, 
 day after day ; for cquld we once bring them to propose a 
 right end, and set their hearts unfeignedly on God and heav- 
 en, the greatest part of our business would be done. Hav- 
 ing shown them the right end, our next w^ork 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, ascen- 
 sion, intercession, and dominion of the blessed Son of God. 
 As also, the conditions imposed on us, the duties he has com- 
 manded us, the everlasting 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 commun- 
 
244 
 
 THE REFORMED PASTOR. 
 
 ion 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 discover to them the 
 deceitfulness of their own hearts ; the many difficulties 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, provi- 
 dence, redemption, 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 Christians 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 with- 
 out a book, lest they should learn heresies from the word of 
 truth ; but our business is not to teach them without book, 
 but to help them to understand this book of God. 
 
 2. Of the manner of preaching. 
 
 Preaching is a work which requires greater skill, and es- 
 pecially 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 damna- 
 tion, 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 min- 
 isters preach with all their might, or speak about everlasting 
 joys and torments in such a manner as may make men be- 
 lieve that they are in earnest! It would make a man’s heart 
 ache to see a number of dead and drowsy sinners sit under a 
 minister, without having a word that is likely to quicken or 
 awaken them. The blow often falls so light, that hard-heart- 
 ed persons cannot feel. Few ministers will so much as ex- 
 ert their voice, and stir themselves up to an earnest delivery. 
 Or if they speak loud and earnestly, oftentimes they do not 
 answer it with earnestness of matter, and then the voice does 
 but little good. The people will esteem it but mere bawling 
 if the matter does not correspond. On the other hand, it 
 
THE REFORMED PASTOR. 
 
 245 
 
 would grieve one to hoar what excellent subjects some min- 
 isters 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 importance as ours, when the 
 everlasting life or death of men are concerned in it ! Me- 
 thinks we are nowhere 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. Re- 
 member, that they must be awakened, or damned ; but sure- 
 ly a sleepy preacher 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 es- 
 pecially so great as these, to speak of them without great af- 
 fection and fervency. “ Whatsoever our hand findeth to 
 do,” (certainly then in such a work as preaching for men’s 
 salvation,) we should do it with all our might,” Eccl. 9: 
 10. Though I do not recommend a constant loudness in 
 your delivery, for that will make your fervericy contemptible, 
 yet see to it that you have a constant 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. 
 Speak to your hearers as to men that must be awakened ei- 
 ther here, or in hell. Look upon your congregation with se- 
 riousness 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 much 
 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 violence, pulling them out of the fire,” Jude v. 23. Sa» 
 21 * 
 
246 
 
 THE REFORMED PASTOR. 
 
 tan will not be charmed out of his possessions ; w^e must lay 
 siege to the souls of sinners 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 suffering 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 
 w^e 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 carcass. In preach- 
 ing, there is intended a communion of souls between us 
 and our people, or a communication of somewhat from 
 ours to theirs. We must endeavor to communicate the full- 
 est 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 reason 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 evidence, as to come as 
 with a torrent upon their understandings, and bear down all 
 before us. With our dilemmas and expostulations, we should 
 endeavor to bring them to a non-plus, that they may be forced 
 to yield to the power of truth, to see that it is great and 
 will prevail. 
 
 3. Of the pronunciation. 
 
 A great matter with most of our hearers, lies in the pro- 
 nunciation 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 anything that he says. The want of a familiar 
 tone and expression, is as great a defect in the delivery of 
 most of us, as anything whatever; in this respect, therefore, 
 we should be careful to amend. Let us guard against all 
 affectation, and speak as familiarly to our 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; 
 gathering 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 extemporary promptitude^ unless it be in cases of necessity. 
 
THE REFORMED PASTOR. 
 
 247 
 
 Next to preaching, let me mention another very important 
 part of our public work ; that is, 
 
 II. To guide our people, and be their mouth to God in the 
 prayers and praises of the church, as also to bless them in the 
 name of the Lord. 
 
 This sacerdotal part of our office is not the least, nor ought 
 it to 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 eu- 
 charistical acts of communion. The Lord’s day was kept 
 as a day of thanksgiving, in the hymns and common rejoic- 
 ings 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 that 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. [Now 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 fervor which will promote their real edifi- 
 cation.] 
 
 Another part of our pastoral work, which I may take no- 
 tice of in this chapter, is, 
 
 III. The administration of the sacred mysteries, or the 
 seals of God’s covenant, baptism and the Lord’s supper. 
 
 Many ministers totally neglect these ordinances, others 
 administer them in a very careless manner, and a third sort 
 ^lay a very undue stress on trifling 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 care- 
 fully to avoid all these faults.] 
 
 CHAPTER II. 
 
 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 
 
248 
 
 THE REFORMED PASTOR. 
 
 every person that belongs to our charge ; for how can we 
 take heed to them if we do not know them ? We must labor 
 to be acquainted, as fully as we can, not only with the per- 
 sons, 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 dil- 
 igent 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 satisfied in regard to this, that nothing need 
 be said to recommend it. Does not a careful shepherd look 
 after every individual sheep, and a good physician attend ev- 
 ery particular patient ? Why then should not the shepherds 
 and the physicians of the church take heed to every individu- 
 al member of their charge ? Christ himself, the great and 
 ‘ good shepherd,’ who has the whole flock to look after, takes 
 care of every individualj 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 every man per- 
 fect in Christ Jesus,’ Col. 1: 28. ‘ Every man is to seek the 
 
 law at the priest’s lips, Mai. 2: 7. We are to ‘ watch for 
 souls as those that must give an account,’ Heb. 13: 17, how 
 we have done it. 
 
 To these and a variety of other Scriptures which might be‘ 
 quoted to our present purpose, I might add many passages 
 from the ancient counsels, from whence it appears that such 
 a personal inspection was the practice of the most ancient 
 limes. 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 instruct the ig- 
 norant in the matters of their salvation. 
 
 We should use our most plain familiar words in discours- 
 
 ^ TTVKVorepov avvayoyai yivead^oxyav bvofiarog iravrag ^r}TU. I^ov~ 
 T^ovg Koi (SovXag fi?) VTzeprjc'^avei . — Jgnat. ad Polyc. 
 
THE REFORMED PASTOR. 
 
 249 
 
 ing with them, and should give or lend them such books as 
 are fit for them. We should persuade them to learn cate- 
 chisms ; and direct such as cannot read, to get help of their 
 neighbors, whom we should exhort to give them their as- 
 sistance ; especially such as have the best opportunities 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 jailer to Paul and Silas, ‘ What 
 must we do to be saved V 
 
 A minister is not only to be employed in public preaching 
 to his people, but should be a known counsellor for their 
 souls, as the lawyer is for their estates, and the physician for 
 their bodies. Not that a minister, any more than a physi- 
 cian 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 importance, 
 should bring his case to his minister for resolution. Thus 
 Nicodemus came to Christ, as it was usual for 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. 2: 7. Since the 
 people are grown too much unacquainted with the office of 
 the ministry, and their own duty herein, it belongs to us to 
 acquaint them with it, and to press them publicly, 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 duly sensible of the 
 need and importance of it, you would have them more fre- 
 quently knocking at your doors, to open their cases, to make 
 their complaints, and to ask your advice. I beseech you, 
 then, put them more upon this, and perform your duty care- 
 fully when they seek your help. 
 
 To this end it is very necessary, that we should be acquaint- 
 ed with practical cases, and especially with the nature of true 
 grace, so that we may assist them in trying their states, and 
 resolve the main question, which concerns their everlasting 
 life or death. One word of seasonable, prudent advice, giv- 
 en by a minister to persons in necessity, has sometimes done 
 that good which many sermons have failed of doing. 
 
250 
 
 THE REFORMED PASTOR. 
 
 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 performed. 
 
 The life of religion, and the welfare and glory of church 
 and state, depend much on family government and duty. If 
 we suffer the neglect of this, we undo 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 neg- 
 lect 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 families 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, therefore, to promote this business, if 
 ever you desire the true reformation and welfare of your pa- 
 rishes. 
 
 To this end, get information how every family is conduct- 
 ed, 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 reads the Scripture. Labor to con- 
 vince such as neglect this, of their sin. If you have an op- 
 portunity, pray with them before you go, to give them an ex- 
 ample what you would have them do, and how they should 
 do it. Then get them to promise that they will be more 
 conscientious therein for the future. If you find any unable 
 to pray in tolerable expressions, through ignorance or disuse, 
 persuade them to study their wants, and get their hearts af- 
 fected with them. Advise them frequently to visit those 
 neighbors who use to pray, that they may learn; and in the 
 meantime, recommend it to them to use a form of prayer, ra- 
 ther than omit the duty. It is necessary to most illiterate 
 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, jthough they desire to perform it. 
 Many persons can utter some honest 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 whol- 
 ly 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 
 
THE REFORMED PASTOR. 
 
 251 
 
 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 endeavor af- 
 ter, that their expressions may be varied according to their 
 necessities and observations. 
 
 See that besides the Bible, they have some profitable mov- 
 ing books in every family. If they have none, persuade 
 them to buy some of a low price. If they are not able, either 
 give them, or procure 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 especially 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 despatch their worldly business, so as to 
 prevent encumbrances and distractions ; and when they have 
 attended public worship, how to spend their time in their 
 families. The life of religion, among poor people especially, 
 depends much upon 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 account 
 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 neighbor that can. 
 
 If any in the family are known to be unruly, give the ruler 
 a special 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 labors. You cannot expect a general refor- 
 mation, till you procure family reformation. Some little ob- 
 scure religion there may be in here and there one, but while 
 it sticks with single persons, and is not promoted by these 
 societies, it does not prosper nor promise much for future in- 
 crease. 
 
 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 
 
252 
 
 THE REFORMED PASTOR. 
 
 or never reconciled to God and possessed of his grace, oh ! 
 how does it concern them to redeem 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 ? Will it not awaken us to com- 
 passion, to look upon a languishing 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 supe- 
 rior 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 
 induce us to take that opportunity for their good, so should 
 the advantage which sickness and the foresight of death af- 
 fordeth 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 un- 
 tractable as madmen. I find not one in ten of the most ob- 
 stinate, scornful wretches in the parish, but when they come 
 to die, will humble themselves, confess their faults, seem 
 penitent, 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 
 mortality. Surely it will much try the faith and seriousness 
 of ministers or others, to be about dying men ; they will have 
 much opportunity to discern, whether they themselves are in 
 
THE REFORMED PASTOR. 
 
 253 
 
 good earnest about the affairs of the world to coine. ‘‘ It is 
 better to go to the house of mourning, than to the house of 
 feasting for it tends to ‘ make the heart better’ when we 
 see ‘ the end of all the living/ Eccl. 7: 2, and what it is that 
 the world will do for those who sell their salvation for it. It 
 will excite us the better to consider the use of faith and holi- 
 ness, which cannot prevent us from dying, any more that 
 others, but which may enable us to die better than they. 
 
 To render your visits to the sick the more useful, take the 
 following 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 heartily, 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 suffi» 
 ciency and necessity of the redemption by Jesus Christ, and; 
 the fulness of the Spirit, which they may, and must be par- 
 takers of; the nature and necessity of faith, repentance, and 
 resolutions for new obedience, according as there shall be 
 opportunity. Labor, 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 afterward, you see them remiss, go to them 
 again, to put them in mind of what they formerly said ; this 
 
 ^ In Mr. Baxter’s practical works there is ‘‘ A form of exhortation 
 to the godly and the ungodly in their sickness,” which the reader 
 may find it worth his while to consult, for further direction on this 
 head. 
 
 22 
 
254 
 
 THE REFORMED PASTOR, 
 
 is often of great use to such as recover; it has been the 
 means of converting many a soul. It is necessary, therefore, 
 that you visit them whose sickness is not mortal, as 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 
 emperor Sigismund asked the bishop of Coin, ‘‘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 wilt be afterwards consider- 
 ed,] it is ordinarily fit for the minister to try what he him- 
 self 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 offenders. 
 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, 
 unreasonableness, 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 differ- 
 ence between them and others, by our more especial famil- 
 iarity, and other testimonies of our approbation of, and re- 
 joicing over them, that so we may both encourage them, and 
 excite others to imitate them. God’s graces are amiable and 
 honorable in all, even in the poorest of the flock, as well as 
 in their pastors. The smallest degrees must be cherished 
 and encouraged ; but the highest, more openly honored and 
 proposed to imitation. They who slight the most gracious 
 because they are of the laity, while they claim to themselves 
 the honor of the clergy, as they show themselves proud and 
 carnal, take the ready way to debase themselves, and to 
 bring their office into contempt. If there be no honor due 
 
THE REFORMED PASTOR. 
 
 255 
 
 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. 
 
 CHAPTER III. 
 
 OF SEVERAL PARTICULAR CASES AND CHARACTERS, TO BE 
 REGARDED BOTH IN PREACHING AND PRIVATE DISCOURSE. 
 
 [Having treated of preaching in general, and recommend- 
 ed private instruction, with regard to some objects peculiar 
 to it, we shall now take notice of such cases as are to be at- 
 tended to in both.] 
 
 1. One great part of our ministerial work (i. e. both in 
 public and in private,) is to bring unsound professors to sin- 
 cerity. 
 
 Though we be not absolutely certain that this or that man 
 in particular is unsound and unsanctihed^ yet, as long as we 
 have a certainty that many such attend upon our ministra- 
 tions ; 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 con- 
 version. 
 
 Alas! the misery of the unconverted is so great, that it 
 calls loudest for our compassion. They are in the gall of 
 bitterness, and the bond of iniquity,’’ Acts. 8: 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 26: 18^ to 
 soften and open their hearts,” to the entertainment of the 
 truth, ‘ if peradventure 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. 2: 
 25, 26. It is so sad a case to see men in a state of damna- 
 tion, 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 
 
256 
 
 THE REFORMED PASTOR. 
 
 what may be called ‘‘ stronger meat,” Heb. 5: 12, because of 
 the lamentable necessity of the unconverted. Who can talk 
 of controversies, or nice unnecessary points, or even truths 
 of a lower degree of necessity, however 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 ? Methinks 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 within him,” when he saw the 
 Athenians so addicted to idolatry, Acts 17: 16, methinks it 
 should cast us into one of his paroxysms, 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 Croesus’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 
 neighbor, than rational charity will allow him to have for his 
 greatest enemy. Oh ! therefore brethren, whomsoever you 
 neglect, neglect not the mont miserable. Whatever you pass 
 over, forget not poor souls, who are under the condemnation 
 and curse of the law, and who may every hour expect the in- 
 fernal execution, if a speedy change do not prevent it. Oh ! 
 call after the impenitent with the greatest importunity, and 
 diligently pursue this great work of converting souls, what- 
 ever else you leave undone ! 
 
 II. The next part of our ministerial work, is for the build- 
 ing 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 
 standing, 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 hardest of all. 
 
 A state of weakness in grace is of very bad consequence. 
 It abates consolation and delight in God, and makes persons 
 
THE REFORMED PASTOR. 
 
 257 
 
 less serviceable to God and man. They dishonor the gospel ; 
 they do but little good to any about them, or themselves. 
 And as they live to but little profit, they are unwilling, and 
 too unfit to die. How diligent then should ministers be, to 
 cherish and increase the graces of God’s people! The 
 strength of Christians is the honor of the church. When 
 men are inflamed with the love of God, live by a lively, oper- 
 ative faith, set light by the profits and honors of the world., 
 
 love one another with a pure heart fervently,” can bear 
 and heartily forgive a wrong, suffer joyfully” for the cause 
 of Christ, walk inoffensively 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 all their actions 
 with a sweet mixture of prudence, humility, zeal and heaven- 
 ly spirituality ; O what an honor are they to their profession ! 
 what ornaments to the church 1 how excellently serviceable 
 to God and man 1 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 are 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. 3: I, of such as 
 these. It it therefore a necessary part of our work, to labor 
 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 labor under some particular distemper, or such as 
 are often overcome by some particular lusts, which keeps 
 their graces under, and makes them temptations or troubles 
 to others, and burdens to themselves. 
 
 Alas! there are too many such persons as these. Some 
 are especially addicted to pride, some to worldliness, 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 labor, by dissuasions and clear dis- 
 coveries of the odiousnesss of their sin, and by suitable di- 
 rections about the way of remedy, to help them to a fuller 
 conquest of their corruptions. We are the leaders of Christ’s 
 army against the powers of darkness,” and we must resist 
 ail the “ works of darkness,” wherever we find them, though 
 it be in ‘‘ the children of light.” We must be no more ten- 
 22 =^ 
 
258 
 
 THE REFORMED PASTOR. 
 
 der of the sins of the godly than of the ungodly, nor ought 
 we any more to befriend or favor them. In proportion as 
 we love their pefsons 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 that 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. 19: 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 de- 
 clining Christians, who are either fallen into some scanda- 
 lous sin, or who have abated their zeal and diligence, and 
 discover that they have “ lost their former love.” 
 
 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 serviceable to Satan and his cause. It it sad 
 to us, to see that all our labor is come to this ; that when 
 we have taken so much pains with men, and have entertain- 
 ed such hopes concerning them, all should be so far frustra- 
 ted. 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, 
 the 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. 6: I, 
 and yet see to it, that the sore be thoroughly searched and 
 healed, what pain soever it cost. We should especially look 
 to the honor 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 dishonor 
 
THE REFORMED PASTOR. 
 
 259 
 
 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 igno- 
 rant of his devices.” We should be acquainted with the 
 great variety of them, with the cunning craft of his instru- 
 ments, “ who lie in wait to deceive,” and with all the methods 
 used by the grand deceiver. Some of our people lie under 
 temptations to error ; especially the young, the unsettled, the 
 seif-conceited, and such as are most conversant with sedu- 
 cers. 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 error and 
 opinions of our own is natural ; it is easily kindled and kept 
 alive ; though it is far otherwise with a spiritual zeal for God. 
 How much prudence and industry then is necessary 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 another. A faithful pastor, therefore, 
 should have his eye upon all his flock, should labor to be ac- 
 quainted with their natural dispositions, with their business 
 in the world, with the company they live in, or are most con- 
 versant with; that so he may know where their temptations 
 lie, and endeavor 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 disconsolate, 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.^ 
 
 ^ The author tells us, that the reason of his brevity on this head, 
 was, that he had particularly treated of it in some of his other works, 
 and that this subject has been considered at large by several other 
 authors, particularly by Mr. Bolton, in his “ Instructions for right 
 comforting.” 
 
260 
 
 THE REFORMED PASTOR. 
 
 6. Another part of our work with regard to real Christians, 
 respects those who are strong and lively. 
 
 They have need of our assistance, partly to prevent their 
 temptations 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 (especially the aged, the tempted 
 and the afflicted) to persevere, that they “ may receive their 
 crown.’’ 
 
 III. Those whose characters are doubtful, are also to be 
 regarded both in our public and private discourses. 
 
 There are some of our flock, who by a professed willing- 
 ness 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 what they should do with this sort of people, where 
 they have no sufficient ground to pronounce them godly or 
 ungodly, whatever their fears or hopes may be. I would ad- 
 vise you to be very cautious how you pass too hasty or abso- 
 lute censures on any that you have to do with ; because it is 
 not an easy matter to discern that a man is certainly grace- 
 less, who professes to be a Christian. Besides, we may dis- 
 charge our duty with regard to such persons, without an ab- 
 solute 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 often 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 families, 
 aright. Draw them ofi* from the temptations to, and occa- 
 sions of sin. Charge them to come to you for help when 
 their minds are distressed, to open to you their temptations 
 and dangers, before they are swallowed up by them. In 
 your preaching, and your discourse with them, strike at the 
 
THE REFORMED PASTOR. 
 
 261 
 
 great radical sins; self-seeking, carnality, sensuality, pride, 
 worldly-mindeduess, infidelity, etc. Press them to reading 
 the Scriptures and other good books ; and direct them to such 
 as are most likely to awaken them. Engage their godly 
 neighbors 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 as- 
 sembly, may have his mind properly affected before he de- 
 parts. 
 
 [Thus have we given some directions for discharging our 
 ministerial duty with regard to the unconverted, to real con- 
 verts of various 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 few hints of advice;] That is, 
 
 IV. Opiniated 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 congre- 
 gations, 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 private conferences with your people, and by his im- 
 pertinence 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 pervert 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 sat- 
 isfaction or receive instruction from him. 
 
 2. When you meet him with such an intent, ask him such 
 questions 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 de- 
 fining or distinguishing.! If he discover his ignorance in 
 the case proposed, endeavor to humble him under a sense of 
 his pride and presumption, in going about with a teaching. 
 
 1 The author produces a number of such questions (Chap. viii. § 
 1.) which it was judged unnecessary here to retain. 
 
262 
 
 THE REFORMED PASTOR. 
 
 contentious behavior, 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 ho 
 be a settled, perverse schismatic, quite transported with 
 pride, humble him as much as you can before other per- 
 sons. But if you find him godly, and ther^ 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 goo<l men, 
 as our fidelity to them and the truth will permit. We must 
 ‘‘ restore such with the spirit of meekness,’’ Gal. 6: 1. There 
 is little hope of doing them any good, if you once exasperate 
 them and disafiect them towards you. 
 
 4. If you come to debate any controversy with such per- 
 sons, 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 have said nothing new 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 
 evidence for the doctrines you have embraced, than they 
 have for the contrary. If they desire to hear what your evi- 
 dence is, tell them, that if they will hear as learners, with 
 impartiality and humility, freely entertaining the truth, you 
 will communicate your evidence to them in the best manner 
 you can. When you have brought any such person to this, 
 first show him your reasons against the grossest imperfec- 
 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, endeavor 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 sup- 
 poses that you may obtain salvation if you live according to 
 your faith? And, if he will allow that you may, whether 
 
THE REFORMED PASTOR. 
 
 263 
 
 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 superior to the people, 
 as to be able to teach them, and keep them in awe, and man- 
 ifest their weaknesses 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 overthrow's the 
 weak, who judge his to be the best cause, that talks in the 
 most confident, plausible and triumphant manner. 
 
 6. Endeavor frequently and thoroughly to possess your 
 people’s minds with the nature, necessity and daily use of 
 the great unquestionable 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 main- 
 tain the unity and peace of the church. 
 
 If any small (but hurtful) controversy should arise, in 
 order to divert them from it, do you raise a greater yourself; 
 which you have better advantage to manage, and which is 
 not likely to make a division. Let contentious persons know 
 that there are greater difficulties than theirs, first to be re- 
 solved. Go and converse with the persons whom you per- 
 ceive 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. 
 
 7. Preach to such auditors as these, some higher points 
 which shall be above their understandings. Feed them not 
 always with milk,” but sometimes with ‘‘strong meat;” 
 for it exceedingly puffs them up w'ith 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 
 
264 
 
 THE REFORMED FASTOR. 
 
 neglect the great fundamentals of religion, nor wrong other 
 persons, for their sakes. 
 
 8. Be sure to preach as little as possible against such per- 
 sons as these. Never in a direct manner oppose their sect 
 by name, or any reproachful titles ; for such persons are or- 
 dinarily 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 mentioning them, 
 lay the grounds clearly and soundly, which must subvert their 
 errors. If you are obliged at any time to deal with them 
 directly, handle the controversy thoroughly, peaceably and 
 convincingly. Be not long upon it ; do not say all that can 
 be said; but choose that which they can have the least pre- 
 tence 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, ob- 
 serve 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 repeat 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 exercise of their abilities for os- 
 tentation, 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, 
 
 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 
 
THE REFORMED PASTOR. 
 
 265 
 
 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 forni- 
 cation. 
 
 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 neighbors, to cate- 
 chise and instruct them, in meekness and patience. Desire 
 them to go often to impenitent and scandalous sinners, and 
 endeavor, 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 further 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 affairs of importance relating to it. Let such as 
 are fit, be made subservient 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, distraction 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 that have begun to warp and make defection; ; lose not 
 23 
 
266 
 
 THE REFORMED PASTOR. 
 
 your interest in them while you have any thoughts of at- 
 tempting their recovery. 
 
 If they withdraw into separate nceetings, follow them, and 
 enter into a mild debate a& 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 errors, and 
 by a moderate, gentle opposition of them, may in time con- 
 vince them of their folly ; and by this means, if any seducers 
 come from abroad to confirm them, you will be ready to op- 
 pose them, and so you will at least do much to prevent the 
 increase of their party. 
 
 Ministers themselves have occasioned many of the divi- 
 sions in England, by contemning those that have withdrawn 
 into separate meetings, by talking against them, and by re- 
 proving them in the pulpit ; while they have been entire 
 strangers to them, or have shunned their company, and in 
 the meantime have given seducers an opportunity to be 
 familiar with them, and to do what they pleased with them 
 without contradiction. Oh that ministers had been kvSS 
 guilty of the errors 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 weak- 
 ness, 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 anything that is good. 
 
 As truth should be more effectual for sanctification than 
 error, 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 ef- 
 fects, 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 ef- 
 
THE REFORMED PASTOR. 
 
 2G7 
 
 fectually than he ; be much more upon it, and make it more 
 glorious on right grounds, than he can do on his wrong. If 
 on 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 effects, more fully and effectually 
 than he can do on the corrupt grounds on which he pro- 
 ceeds; 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 tiiat well which he does ill; preach up the office of 
 the Holy Spirit, his indwelling 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 show what I mean; the sum of which is, that 
 preaching truth is the most successful way of confuting error. 
 Further, 
 
 We should be careful that seducers do not excel us in the 
 practice 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 dis- 
 course, instead of vain jangling ? Let us do so much more. 
 Are they unwearied in propagating 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 ? Let us be lovers of all, es- 
 pecially of all the saints. Let us ‘‘ do good to all, especially 
 to those of the household 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 humble, meek, and 
 patient than they ; for this is the wall of God, that by well- 
 doing, we put to silence the ignorance of foolish men,” 1 Pet. 
 2: 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, 
 
268 
 
 THE REFORMED PARSON. 
 
 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 Christ was more irnitable 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 meek- 
 ness, love and patience. If we thus excel these men in a 
 holy, harmless, righteous, merciful, fruitful and heavenly life, 
 as well as in soundness of doctrine, ‘ by our fruits we shall 
 be know n 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 shine before men, that they may be led to glo- 
 rify our father who is in heaven and even ‘ they that obey 
 not the word, may, without the word, be won by the conver- 
 sation,’ 1 Pet. 3: 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 error and 
 schism, than all our exclaiming against them hath done, or 
 than all the force of the magistrate can do. 
 
 CHAPTEE IV. 
 
 OF CATECHISING ‘.1 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 man- 
 agement of this work, the following directions may be of 
 
 ^ By Catechising, the Author plainly meant, not only hearing per- 
 sons repeat, and expounding to them, a form of words containing the 
 grand and common principles of religion; but proposing to them 
 familiar questions of our 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 re- 
 commends to be used not only with respect to children, but those 
 who are come to years of maturity. 
 
THE REFORMED PASTOR. 
 
 269 
 
 service; they are of two kinds, viz. for bringing your people 
 to comply with your design, and for executing 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 in- 
 struct.] 
 
 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 people are convinced that a minister 
 is qualified for his work, and intends no private ends of his 
 own but 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 proper to preach some plain and 
 serious sermons to show the benefit and necessity of an ac- 
 quaintance with divine truths in general, particularly 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 upon 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 iniquities, 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 cata- 
 logue of the names of all those whom you intend thus* to in- 
 struct, that you may know whom to expect, and who fail to 
 give their attendance. Deal very gently with them, and take 
 off all discouragements as effectually as you can. Do not 
 insist upon every person’s committing the catechism to memo- 
 ry; but, where they labor 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 con- 
 vince them of the sinfulness and danger of contemning the 
 help that is offered them. Souls [are so precious, that we 
 should not lose one for want of labor, but should follow thena 
 23 * 
 
270 
 
 THE REFORMED PASTOR. 
 
 while there is any hope, and not give them up as desperate, 
 till there be no remedy.^ 
 
 n. Having brought your people to comply with this kind 
 of instruction, 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 re- 
 ligion. This work will try the abilities and tempers of min- 
 isters ; it will show the difference between one man and an- 
 other, more than pulpit-preaching can do. Good bishop Usher 
 observes, ‘‘ As the laying of the foundation skilfully, 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 1 Cor. 3: 10. The neglect of this, is the 
 frustrating the whole work of the ministry.” The directions 
 which I think should be observed in managing 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,2) begin 
 your work with a short preface to remove all discourage- 
 ments, and to prepare them for your instructions ; e. g. “ It 
 may perhaps appear to some of you, my friends, an uncom- 
 
 1 — tt Ignorant souls (says Mr. Gurnal) 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 go for 
 them th*n any messenger 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 than their disease, and 
 study more to hide their ignorance than to have it cured ; it should 
 make us pity them the more because they can pity themselves so 
 little. . . . It is an unhappiness to some of us, who have to do with 
 a multitude, 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.” — Gurnal’s Christian Armor, 
 p. 235, quoted by the author at the end of his preface. The whole 
 passage is worth reading. 
 
 ^ 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 family 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, 
 etc.” 
 
THE REFORMED PASTOR. 
 
 271 
 
 mon 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 labor. 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 how 
 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 needful 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 before 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 and 
 close dealing about their sin, their misery and their duty, 
 when you have them alone, better than when others are pre- 
 sent. 
 
 3. As for those that commit a catechism to memory, it may 
 be proper at the beginning of these exercises, to take an ac- 
 count of what they have learned, and to hear them repeat the 
 answers to each question. 
 
 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 perceive 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 ? What doth sin deserve ? What remedy 
 hath God provided for saving sinful and miserable 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? And how is it made? Where is 
 our chief happiness, and what must our hearts be most set 
 upon?” — Take heed of asking them any nice, doubtful, or 
 difficult questions. Be very cautious how you put them up- 
 on definitions, or descriptions ; so contrive to bring the pre- 
 dicate into your questions, that they may perceive what you 
 mean ; e. g, “ What is God ? Is he flesh and blood as we 
 
272 
 
 THE REFORMED PASTOR. 
 
 are, or is he a spirit?” — Look not after words but things; 
 and often leave them to a bare or no ; for there are ma- 
 ny elderly and godly people who cannot speak their minds in 
 any tolerable expressions. 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 try- 
 ing their knowledge, proceed to instruct them further. This 
 must be done according to their several characters. If the 
 person be a professor, fall upon something which you appre- 
 hend he most needs ; either explain some doctrine, or lay the 
 foundation of some duty which you have reason to think he 
 neglects, etc. 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 perceive he does not understand you, go over it again ; 
 then ask him whether he does or not, and endeavor to leave 
 it fixed in his memory. 
 
 6. If you suspect any to be ungodly, whether they be gross- 
 ly ignorant or not, make a prudent inquiry into their states. 
 The least offensive way of doing it will be, to take your occa- 
 sion from some article in the catechism, which they have re- 
 peated ; e. g. though I have no desire needlessly to pry in- 
 to the secrets of any, yet, because it is the office of a minis- 
 ter 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 tliis or that 
 sin or whether you perform this or that duty etc. — If any 
 such person tells you he hopes he is converted, show 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 un- 
 done by them ? 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 
 
THE REFORMED PASTOR. 
 
 273 
 
 sins which you formerly loved, and that 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 bent of your whole life to 
 please God, and enjoy him forever?’’ — Mention particularly 
 some of those duties which you most suspect him to omit, and 
 ask him whether he performs them ; especially prayer, in the 
 family, and in secret; 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 labor, 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 ene- 
 my, 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, etc. Alas ! What 
 have you been doing ? How have you spent your time, that 
 you are so ignorant, and so unprepared 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 ?” Here be very earnest ; if you get not 
 the heart, you get nothing. That which does not affect, is 
 soon forgotten. 
 
 Let this be followed with a practical exhortation concern- 
 ing the nature and necessity of closing with Christ, and the 
 use of every proper 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 me therefore entreat 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 sufficient remedy provided for you in the blood 
 of Christ. There is yet a possibility of your being converted 
 and saved. Let me then entreat you, not to rest in your pre- 
 sent condition, since, if you do, you must perish forever. 
 Think seriously of the vanity of the world, the awful nature 
 of eternity, and the importance of religion. Without any de- 
 lay, accept of the salvation offered in the gospel, and close 
 
274 
 
 THE REFORMED PASTOR. 
 
 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 re- 
 generation 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 exer- 
 cises, both in public and in private ; lose not any time, but 
 especially, lose not the most precious time which God has 
 given you to be instructed by him, and prepared for your 
 latter end.” Be sure, if you can, to get a promise from such 
 persons that they will attend to your advice. Ask it sol- 
 emnly ; reminding them of the presence of God who hears 
 their promises 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 ear- 
 nest and severe ; with the tender and timorous, you must 
 mildly insist upon direction and confirmation. With the 
 young, you must represent the shame and evil of sensual 
 pleasures, and the necessity of mortification ; with the aged, 
 you must disgrace the present world ; you must represent the 
 nearness of their change, and the aggravations of their sins, 
 if they live and die impenitent. With your inferiors you 
 may be very free; with you superiors 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 show the great riches of glory ” proposed to them in 
 the gospel. The evil and danger of those sins must be insist- 
 ed on, to which each one’s age, or sex, or temperature of body 
 or employment in the world, does most incline them. Be as 
 condescending, familiar 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 es- 
 pecially in your applications. I scarcely fear anything 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 few cold ques- 
 tions, and giving a few cold words of advice, without any 
 
THE REFORMED PASTOR. 
 
 275 
 
 life and feeling in themselves, or any likelihood of producing 
 any feeling in the hearers. But surely he that values souls 
 and knows what opportunity is before him, will do it accord- 
 ingly. 
 
 To this end, it will be of considerable importance that 
 both before, and in the work, we take great pains with our 
 own hearts; especially to strengthen our belief of the truth 
 of the gospel, and the invisible glory and misery which 
 are to come. This work will greatly 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 effectually perform 
 them. We should endeavor 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 
 recommending 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 labors; espe- 
 cially for the encouragement of those that make the best pro- 
 ficiency. 
 
 CHAPTER V. 
 
 ARGUMENTS FOR PERSONAL INSTRUCTION, PARTICULARLY BY 
 CATECHISING IN THE MANNER RECOMMENDED. 
 
 It must, indeed, be acknowledged that the method of in- 
 struction which has been proposed, is attended with many 
 difficulties and discouragements. Many arise both from our 
 people, and from ourselves. There is i/i 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-pleas- 
 ing disposition, which will suffer us to let men go quietly to 
 hell, lest we should lose their respect. We are more ready 
 to venture on the displeasure of God, and their everlasting 
 
276 
 
 THE REFORMED PASTOR. 
 
 misery, than draw upon us their ill-will ; and are so carnal 
 that we dare not be faithful for fear of losing our income, or 
 bringing ourselves into difficulties. Many of us have a fool- 
 ish bashfulness, which makes us backward to begin this great 
 work. We are so modest, forsooth, that we blush to speak 
 for Chr^t, 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 unskilfulness ; we know not (as we ought) how to deal 
 with an ignorant worldling for his salvation, how to get with- 
 in him and win upon him, nor how to suit our addresses to 
 men’s several conditions and tempers. But the greatest im- 
 pediment 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 feeble, 
 that it will hardly excite in us so kindly, resolute and con- 
 stant a zeal as is necessary for this work. 
 
 Besides these difficulties from ourselyes, we have too many 
 to encounter 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 under- 
 stand you ; and yet more difficult to work upon their hearts, 
 so as to produce a saving change ; which is our principal 
 end, and without which our labor 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 impressions upon them, if you have not 
 a special care over them, their hearts will soon return to their 
 former hardness, and their old companions 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 expected from, and the obligations ministers are laid un- 
 der to perform it. 
 
 1. Let us consider the henejits which may reasonably be 
 expected from the method of private instruction which has 
 been proposed. And, 
 
 1 . It is attended with the most excellent advantage for in- 
 
THE REFORMED PASTOR. 
 
 277 
 
 forming the judgment, 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 deride all catechisms as 
 unprofitable,) may be of admirable use; especially 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 under- 
 stand, and to insist on those particulars which we apprehend 
 each person has most need to hear. 
 
 [In some respects this kind of instruction has the prefer- 
 ence to preaching,^'] What other argument need we for this 
 than our own experience ? I seldom deal with men on this 
 great business in private serious conference, but they go away 
 with some seeming convictions, and promises of new obe- 
 dience, 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 ignorant 
 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, be- 
 cause we therein speak to many at once ; but this private 
 
 ^ “ Private, frequent, spiritual conference, (saith Dr. Hammond,) 
 between fellow Christians, but especially between the presbyter and 
 those of his charge, particularly in the discussion of every man’s spe- 
 cial sins, infirmities and inclinations, may prove very useful and ad- 
 vantageous, (in order to spiritual directions, 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 bashful- 
 ness of a third sort, the nauseating and instant satiety of any good in 
 a fourth, if the follies of men and 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, (compar- 
 ing public and private instruction 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 alto- 
 gether, and throw ever so much water upon them.” — Dr. Hammond 
 on the Power of the Keys., Ch. IV. § 104. 
 
 24 
 
278 
 
 THE REFORMED PASTOR. 
 
 way of preaching is usually far more effectual, for many rea- 
 sons. For example, we have the best opportunity to 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 familiar speech, who hear a sermon 
 as if it were nonsense. Besides, they have far greater ad- 
 vantage 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 con- 
 vince them. We can here answer their objections, drive 
 them to a stand, urge them to discover their resolutions for 
 the future, and to promise to use the means for reformation. 
 Again ; in private, we may speak in a rnucii plainer manner 
 than we can in public. The plainest preacher can hardly 
 speak plain enough in the pulpit, to make many understand. 
 
 1 have often been surprised to find how grossly ignorant ma- 
 ny 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 can- 
 ^ not 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 understand- 
 ings 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, theref re, that public preaching alone, 
 will not be sufficient, nor effectual for the conversion of so 
 many, as this method. Long may yen study and preach to 
 little purpose, if you neglect this duty. 
 
 2. This work of private instructi( n, if well managed, will 
 be the means of the most orehrltj 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. How can you build, 
 
THE REFORMED PASTOR. 
 
 279 
 
 if you do not lay a good foundation ? It is owing to the neg- 
 lect of this, that there are so many deluded novices in reli- 
 gion; and that so many are laboring in vain;.‘ still learning, 
 without coming to the knowledge of the truth,’ 2 Tim, 3: 7 ; 
 like those that would read before they have learned the let- 
 ters. 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 du- 
 ties ; 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 un- 
 derstanding Christian. He that knows not these, knows no- 
 thing. The most godly people, therefore in your congrega- 
 tion, will find it worth their while to be thus instructed. If 
 you would edify 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 wall more easily perceive what you are aiming at ; it will 
 prepare their minds and open the way to their hearts ; where- 
 as without this you may lose the most of your labor ; and the 
 more pains you take in accurate preparations, the less good * 
 you will do. 
 
 4. By this means you will become familiar with your peo- 
 ple ; which is no inconsiderable advantage. 
 
 The want of this is a great impediment to the success of 
 our labors. By distance and strangeness, abundance of mis- 
 takes between ministers and people are occasioned. Besides, 
 familiarity tends to beget those aifections which may open 
 their ears to further teaching. When we are familiar with 
 them, they will be encouraged to us'e freedom 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 ntust 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 better 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 temp- 
 tations, and prevent their falling into any hurtful errors ; of 
 
280 
 
 THE REFORMED PASTOR. 
 
 which they are in great danger while their pastors are stran- 
 gers to them, and seducers are very familiar with them. 
 Once more; this familiarity with our people will better satis- 
 fy us in the administration 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 same work 
 will be done in such a course as this, in an unexceptionable 
 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 nothing 
 more than to preach well, to baptize, administer the Lord’s 
 supper, and visit the sick ; they are therefore willing to sub- 
 mit 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 peo- 
 ple to whom they never spoke a word personally for their sal- 
 vation. Nay, the omission of personal instruction is grown 
 so frequent, even among pious and able men, that the dis- 
 grace of it is abated, and a man may be guilty of it without 
 any dishonor or observation. Show the world then, by your 
 practice, what the nature of our office is ; and I hope that 
 you will see the time, when neglect 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 errors of Popery, many have run into the contrary ex- 
 treme; lest they should seem to favor auricular confession, 
 they have neglected all personal instruction. I am past doubt 
 that the popish 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 prac- 
 tice, show careless ministers, as well as our people, the im- 
 portance and necessity of this duty. Further ; 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 I mention, not for 
 our own sakes only, but because their salvation is much con- 
 cerned 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 
 
THE REFORMED PASTOR. 
 
 281 
 
 they neglect to apply to us for our help, to their own preju- 
 dice. The matter is now come lo this pass, that if we ex- 
 hort them to come for instruction, or begin to discourse with 
 them about their souls, tliey question our authority, and look 
 upon us as proud, pragmatical 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 houses were burn- 
 ing ; or if, when one offered to save them from drowning, 
 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 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 custom. Let us then by our 
 diligence in this w^ork, endeavor to make it become a com- 
 mon thing ; and thus we shall facilitate the ministerial ser- 
 vice to the next generation. If we can but establish this 
 custom, our successors in the ministry will reap the fruit of 
 our labors, 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 instruc- 
 tion, (especially 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 w^ords. Now when they 
 have a catechism to learn, and know that they must give an 
 account of it, much of their time and thoughts wull be better 
 employed. It w'ill particularly find them, and heads of fam- 
 ilies, profitable employment for the Lord’s day. 
 
 7. As the method of instruction I am recommending is, by 
 supposition, very extensive, we have reason to expect the 
 most extensive benefits from it. 
 
 ^ “ Perhaps you who find a people rude and ignorant, (like stones 
 in the quarry, or trees unhewn,) may not bring the work to such per- 
 fection in your days as you desire. Yet as David did for Solomon, 
 3mu may, by your pains in teaching and instructing, prepare materi- 
 als for another who shall rear the temple.” — Gurnal, ubi supra. 
 
282 
 
 THE REFORMED PASTOR. 
 
 It has a more excellent design, (and therefore we may hope 
 it will have more important effects,) than our accidental con- 
 ferences with here and there a particular person. In such 
 occasional discourses, I observe ministers satisfy themselves 
 to have spoken some few good words, but seldom set them- 
 selves, in so plain and close a manner, to convince men of 
 their sin and misery, and their need of mercy, as in this pur- 
 posely 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 immediately by God, without consider- 
 ing, that it is to be effected by our means ; but this we have 
 no warrant to do. In order to such a reformation, we must 
 use our unwearied endeavors, and particularly must be dili- 
 gent in catechising and personal instruction ; for this is likely 
 to do more towards effecting such a reformation as we have 
 long prayed and hoped for, than every other means without 
 it. Brethren, all that our forefathers 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 labors 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 labors, their prayers and their 
 hopes 1 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 unnecessary 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 in- 
 crease 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 em- 
 ployment 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 
 
THE REFORMED PASTOR. 
 
 283 
 
 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 controversies, and dis- 
 courses upon lesser matters of religion, and thus to cure 
 those unhappy contentions which too often prevail among 
 ourselves. 
 
 Having thus considered the advantages that attend person- 
 al instruction, particularly catechising, I shall now 
 
 11. Point out the obligations ministers are under to the 
 practice of it. 
 
 1. The necessity of this duty may be argued from the re- 
 gard you owe to the glory of God, in the fuller success of the 
 gospel. 
 
 God is most honored and pleased when most souls are sav- 
 ed ; for he hath sworn that ‘ he hath no pleasure in the death 
 of a sinner, but had rather that he return and live,’ Ezek. 
 18 : 23, 32. 33 : 11. How gladly then should you take this 
 course which will most effectually promote this end ! O 
 brethren ! if we could generally set this work on foot in all 
 the parishes of England, and prosecute it skilfully and zeal- 
 ously, what a glory would it put upon the face of the nation, 
 and what honor would redound to God thereby ! If our com- 
 mon ignorance were thus banished, and our vanity and idle- 
 ness turned 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 honor of the king of saints ; 
 Christ will be honored in the fruits of his bloodshed. And 
 the Spirit of grace will also be glorified m 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 
 nil under to do good, and from the regards we owe to the wel- 
 fare of our people. 
 
 Every Christian is obliged to do all the good he can, for 
 the salvation of others; but every minister is doubly obliged, 
 because he is ^ separated to the gospel’ of Christ, and is to 
 ‘ give himself up wholly’ to that work. Rom. 1: 1. 1 Tim. 4: 
 15. 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 conversion and salvation of 
 
284 
 
 THE REFORMED PASTOR. 
 
 our people, and that this work (as has been already shown) 
 is needful to these ends. Of these surely we cannot doubt; 
 let us not, then, any longer neglect so reasonable and neces- 
 sary a duty. If the saving of souls, of your neighbor's souls, 
 of many souls from everlasting misery, be worth your labor, 
 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. ‘ What 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, doubtless they are your glory and your joy I Thess. 2 : 
 19, 20.) If you are the ministers of Christ indeed, you will 
 long for ^ the perfecting of his body, 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. 4: 19, and will take all opportunities [that are likely to 
 promote this great end] as the sunshine days in a rainy har- 
 vest, 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 labor 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 oppor- 
 tunity in your hands to save a soul ! to ‘ rejoice the angels in 
 heaven !’ to rejoice Christ himself! and to increase the 
 family of God 1 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 labor I have been recommend- 
 ing.] 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 in his vision, ‘‘ Come and help 
 us,” and yet refuse your help ? Are you intrusted with a hos- 
 pital, where one languishes, and another groans, crying out 
 Oh help me 1 pity me for the Lord’s sake .1” 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, 
 
THE REFORMED PASTOR. 
 
 285 
 
 how dwelletli the love of God in you V 1 John, 3 : 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 sinner, who must be excluded the presence of the 
 Lord, (if a thorough, speedy repentance prevent it not,) and 
 lie under his remediless wrath 1 What shall I call the heart 
 of that man who will not pity such a 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 im- 
 possible for him not to pity them. Can you tell men in the 
 pulpit, that they shall certainly be damned except they re- 
 pent, and yet have no pity on them when you have so pro- 
 claimed 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 ! 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. Why 
 such persons, alas ! who do not thus cry for help, 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 dan- 
 ger, 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 ? Me- 
 thinks when you look them in the face, and think of their fu- 
 ture 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 appear both from scripture examples and precepts. 
 
286 
 
 THE REFORMED PASTOR. 
 
 We have Christ’s own example, who used this interlocu- 
 tory preaching both to his disciples and to the Jews ; and we 
 have the examples of the apostles, who did the like. Indeed 
 this was their ordinary way of preaching ; and when they 
 made a speech of any length, the people and they discoursed 
 it out in the conclusion. 
 
 Thus Peter preached to the Jews, Acts ii ; and to Cor- 
 nelius 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. 2 : 2, he ‘ preached privately to 
 those of reputation, lest he should have run and' labored in 
 vain.’ That earnest charge of his to Timothy, no doubt, in- 
 cludes it ; ‘ I charge thee therefore before God and the Lord 
 Jesus Christ, etc. preach the word, be instant in season, and 
 out of season, reprove, rebuke, exhort with all long suffering 
 and doctrine ;’ 2 Tim. 4:1,2. [Some other passages to the 
 present purpose were quoted in a former chapter. It would 
 be needless tediousness to recite any more to those who know 
 them so well.] But I must further tell you, 
 
 4. This ministerial fidelity is necessary to your own wel- 
 fare, as well as your people’s. 
 
 You can no more be saved without that fidelity which be- 
 longs 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 neglect of such a charge as 
 ours! What sin more heinous than the betraying of souls I 
 That threatening (to which we have so often referred) is 
 enough surely to make us tremble ; ‘ If thou warn not the 
 wicked,’ etc. their ‘ blood will I require at thy hands.’ I am 
 afraid, nay, I am past doubt, that the day is near, when un- 
 faithful 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 1 our death, as 
 well as our people’s, is near at hand ; and certainly death is 
 as terrible 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 applause, 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 per- 
 sons, and worldly circumstances will not be respected,— Oh ! 
 
i 
 
 THE REFORMED PASTOR. 
 
 287 
 
 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 righteousness !’ ” 2 Tim. 4: 7. Let us be 
 diligent in doing good to others and to ourselves; that we 
 may end our days with this glorious triumph. Let us take 
 time, while we may have it ; and work while it is day, ‘ for 
 the night cometh 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,’ labor 
 now, that you may ‘ rest from your labors’ then, and do such 
 ‘ works’ as you would wish to ‘ follow you.’ 
 
 CHAPTER VI. 
 
 OF CHURCH DISCIPLINE.! 
 
 The next part of our oversight is the use of church dis- 
 cipline. This consists (after private reproofs, which were 
 considered above, Ch. 11.) of the following particulars; pub- 
 licly reproving offenders, exhorting them to repentance, 
 praying for them, restoring the penitent, and excluding the 
 impenitent. 
 
 1. 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. 
 
 ' N. B. The author, in treating this subject, goes on the supposi- 
 tion 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 na- 
 ture and the grounds of which rite he has considered at large, in a 
 treatise called “ Confirmation and Restoration.” However, in this 
 abridgement, what was peculiar to the author’s idea of a church is 
 generally omitted, and this chapter is, for the most part, accommo- 
 dated to any mode of government which Christian churches have 
 commonly adopted. 
 
288 
 
 THE REFORMED PASTOR. 
 
 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 sufficient 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 un- 
 justly; which we may easily do if we go upon bold presump- 
 tions alone : and that will bring upon a pastor the scandal of 
 partiality and unrighteous dealing, which will make his re- 
 proofs and censures become contemptible. 
 
 2. Let there be therefore a private meeting of chosen per- 
 sons, (the officers, and some delegates of the church on their 
 behalf^) to have tlie 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 maybe considered 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 reprov- 
 ed 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 enervate or exclude them. It may there- 
 fore be proper for young ministers 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 proper publicly to disclaim all animosities, 
 and show the people the commands of God obliging us to 
 what we do. 
 
 II. With the duty of public reproof, must be joined an 
 exhortation of the person to repentance, and to a public pro- 
 fession of it for the satisfaction of the church. 
 
 As the church is bound to avoid communion with scanda- 
 lous, impenitent sinners, so when they have had evidence of 
 their sin, they must also see some evidence of their repen- 
 tance ; for we cannot know them to be penitent without evi- 
 
THE REFORMED PASTOR. 
 
 289 
 
 dence. And what evidence is the church capable of, but 
 their profession of repentance first, and their actual reforma- 
 tion afterwards. Both which must be expected and demand- 
 ed 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. 3: 13, and that we do not ‘ hate our brother in our 
 heart, but in any wise rebuke our neighbor and not suffer sin> 
 upon him,’ Lev. 19: 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. 18: 15 — 17. ‘ Those 
 
 that sin,’ we are commanded to ‘ rebuke before all, that 
 others also may fear,’ 1 Tim. 5: 20 ; and ‘ if they repent not,, 
 to avoid them, and not so much as eat with them,’ 2 Thess. 
 3: 6, 12, 14. 1 Cor. 5: 11, 13. Accordingly, having heard 
 of the scandalous practice of N of this church, and hav- 
 
 ing 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 (a& 
 the Lord knows), but in obedience 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 everlasting wrath of 
 God; and that he may be speedily reconciled to him, and 
 his church.” To this purpose should our public admonition 
 proceed; 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 v/hich 
 aggravate and threaten it. 
 
 25 
 
290 
 
 THE REFORMED PASTOR. 
 
 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 (vsome 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 rea- 
 son 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 con- 
 gregation 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? How- 
 ever, the people will thereby perceive that we do not make 
 light of sin, and that we do not preach to them in mere cus- 
 tom 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 
 roust 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 discipline. 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 recover- 
 ing 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 perse- 
 vere, and perform his promises ; to avoid temptations, and 
 continue begging mercy and strengthening grace. Here- 
 upon we should charge the church, that they imitate Christ 
 in forgiving, and that they retain the person in (or receive 
 him again into) communion ; that they never reproach him 
 
THE REFORMED PASTOR. 
 
 291 
 
 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 recove- 
 ry so far, and pray for his confirmation and future preserva- 
 tion. — The next part of discipline is 
 
 V. Rejecting from the church’s communion those who, 
 after sufficient 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 offender 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 ex- 
 press directions in Scripture how long we should stay to try 
 whether the sinner be so impenitent as to be necessarily and 
 entirely excluded; we must therefore follow the general di- 
 rections, with such diversity as the case and character of the 
 person, and former 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 profession of repentance, must be considered as 
 living in the sin; for a heinous sin, but once committed, is 
 morally continued in till it be repented of ; and a mere for- 
 bearing of the act is not sufficient. [If the church, after hav- 
 ing waited a proper time, cannot discern in the person any 
 signs of genuine repentance,] they must then proceed to ex- 
 communication. The minister must pronounce him un- 
 worthy of communion, and authoritatively charge the people 
 in the name of the Lord, to avoid communion 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 
 
292 
 
 THE REFORMED PASTOR. 
 
 communion of the church again. So much for the nature of 
 church discipline ; and sure I 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 vine- 
 yard common to the wilderness. Nay, (which is very amaz- 
 ing,) some who are esteemed 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 Discipli- 
 narians; 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, that in 
 the mouth of two or three witnesses every word may be es- 
 tablished : 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. 18: 15 — 18. Christ 
 made his ministers the rulers of his church, and put the keys 
 of the kingdom into their hands ; and he requires the people 
 to ‘ submit to them, and obey them in the Lord,’ Heb. 13: 17. 
 
 Agreeable to these Scriptures was the practice of the an- 
 cient church, for many years after Christ; in which disci- 
 pline 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 Cyprian’s epistles. 
 Discipline was not then taken to be a useless thing ;i nor 
 would it appear such now, if it were shown in its strength 
 and beauty, by a vigorous practice; for you will never make 
 
 ^ Disciplina est custos spei, retinaculum fidei, dux itineris saluta- 
 ris, femes ac nutrimenlum bonae indolis, magistra virtutis ; facit in 
 Christo manere semper, ac jugiter Deo vivere, ad promissa coelestia 
 et divina praemia pervenire : Hanc et sectari salubre est, et adversa- 
 ri ac negligere lethale. Cypr. de Discip. p. 265. See Calvin’s 
 Instit. lib. IV. nap. 12. § 1, 2. 
 
THE REFORMED PASTOR. 
 
 293 
 
 men know what it is by mere 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 truly Christian 
 discipline alone that I ain 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 because our brethren of late have made so little con- 
 science 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, quidecit quod argui debet; non 
 ille qui arguit. Non ergo timeas contra charitatem esse, si 
 unius scandalum multorum recompensaveris 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.2 
 
 2. Others will say “ that there is little likelihood that pub- 
 lic, personal 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 endeavor as far as 
 we are able to save those from their sins who will certainly 
 perish by them ; imitating good physicians, 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 neg- 
 ligence.3 I further answer, it ill becomes the ignorant crea- 
 ture 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 
 
 ^ Bernard sup. Cantic. 
 
 2 Qui non corrigit resecanda committit. — Greg. 
 
 Si quid me scis fecisse incite aut improbe, si id non accusas, tu 
 ipse objurgandus es. — Plant. 
 
 ^ Philo de sacrif. Abel et Cain, 
 
 25 ^ 
 
294 
 
 THE REFORMED PASTOR. 
 
 be well calculated for usefulness. It tends to the shaming 
 of sin, and the humbling of the sinner ; to manifest the holi- 
 ness of Christ, of his doctrine, and his church, before all the 
 world. What method should be taken with offenders, if not 
 this? Must they be given up as hopeless? That were 
 cruel ; and other means are supposed to have been used 
 without success. 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 forebear it, 
 for fear of driving away their converts. But besides all that 
 has been said, let it be remembered, that the principal 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 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 ; whe- 
 ther they truly profess it or not, who can tell but God ? How- 
 ever, 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 ob- 
 jection 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) publicly reprehend one sinner, but he will highly 
 resent it, and bear us malice 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 among 
 them ; or we should be so hated, that our labors would be- 
 come 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 pre- 
 
 1 Vitia transmittit ad posteros, qui praesentibus culpis ignoscit. — 
 Bonis nocet qui malis parcit. — Seneca. 
 
THE REFORMEB PASTOR. 
 
 295 
 
 vent their hiithful discharge of it. If we did our duty faith- 
 fully 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?’ You ought ‘ first to have 
 sat down and counted the cost.’ This makes the ministerial 
 work so unfaithfully done, because it is so carnally under- 
 taken. Many enter upon it as a life of ease and honor from 
 men, and therefore they resolve to attain their ends, whether 
 right or wrong. 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 wicked men will 
 hate us. As has been already observed, God will bless his 
 own ordinances to do good, or else he would not have ap- 
 pointed 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 receive good by it, 
 though the offender himself receive none ; and God will cer- 
 tainly have the honor 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 disci- 
 pline so useless a thing. I bless God, upon the small (and 
 too late) trial I have made of it myself. I can say by experi- 
 ence it is not vain, nor are the hazards of it such as may 
 excuse our neglect. — To this 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 like- 
 ly 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 tole- 
 ration to Christians, but even 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 
 
296 
 
 THE REFORMED PASTOR. 
 
 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 civ- 
 il magistrate with our discipline, would do more hurt than 
 good ; it would but corrupt 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 persuaded them by the light of God’s word, it 
 would have left me, (and I believe the church too,) very much 
 dissatisfied with them ; imagining they only complied with it 
 because they were forced. I am the less sorry that the ma- 
 gistrate doth so little interpose, on account of that blind, con- 
 fused zeal which so much prevails amongst us. Persons 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 depended upon them; making a great outcry against 
 whatever are called errors by their own party, without know- 
 ing what they are, or how to confute them, or which are tole- 
 rable in the church, and which intolerable. If the sword 
 were in such envious, angry hands, there would be little qui- 
 et to the church. This may possibly make the magistrate 
 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 pru- 
 dent, resolute, unanimous ministry will, in general, be able 
 to bring persons to submit to it, so as to answer very impor- 
 tant purposes. 
 
 I shall conclude this subject with earnestly requesting my 
 brethren in the ministry speedily and faithfully to put in ex- 
 ecution, at least, all the unquestionable part of the discipline 
 for which I have been contending. 
 
 1. Consider how sinful the neglect of it is, and how dan- 
 gerous with respect to yourselves. It is indeed a sad case 
 that good men, under so much liberty, should settle them- 
 selves so long in the constant neglect of so great a duty. In 
 
THE REFORMED PASTOR. 
 
 297 
 
 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 plain- 
 ly 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 wick- 
 ed. But dare we prefer our carnal ease or the love of wick- 
 ed 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 
 deluding of souls; by making men think that they are Chris- 
 tians when they are not, because they are not, by God’s or- 
 dinance, separated from such as are; and by making scan- 
 dalous sinners think their sin tolerable, because it is so tole- 
 rated by the pastors of the church. We hereby corrupt 
 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 opinion, and 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 distinguish 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 pre- 
 cious and the vile,’ the people will do it by withdrawing from 
 you ; which many honest Christians will think they are ne- 
 cessitated to do. Nor can you wonder, if you keep a num- 
 ber of scandalous sinners in your churches without ever re- 
 proving 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 labors. If ‘ the angel of the church of Thyatira,’ 
 Rev. 2: 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 
 
298 
 
 THE REFORMED PASTOR. 
 
 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 ac- 
 count 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. 
 Remember for your encouragement, that the most costly du- 
 ties are usually the most comfortable, and you may be sure 
 that Christ will bear the cost. 
 
 CHAPTER VII. 
 
 OF THE MOTIVES TO PASTORAL FIDELITY IN GENERAL, SUG- 
 GESTED 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 office; we therefore proceed to the second, 
 which is “ to consider the motives suggested in the text, to a 
 diligent performance of them.” The Lord grant that they 
 may work upon us all according to their truth and impor- 
 tance. 
 
 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. 1: 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 have 
 undertaken, who live in ease and pleasure ; who have time 
 to take their superfluous recreations, and spend it in loitering 
 
 ^ Episcopus est nomen quod plus oneris quod honoris signifieat. — 
 Polyd. Virg. p. 240. 
 
THE REFORMED PASTOR. 
 
 299 
 
 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 ac- 
 quaint 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 ene- 
 my, and therefore you must be wise ; you have a vigilant 
 enemy, therefore you must be vigilant ; you have a mali- 
 cious, 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 quickly fall. And oh ! what a world of icorlc have you 
 to do ! Had you but one ignorant person to teach, though 
 willing to learn, what a tedious task would it be ! How much 
 more diflicult then would it be if that person were as unwill- 
 ing as ignorant ! But to have such multitudes of these as 
 most of us have, will find us work indeed ! How much wick- 
 edness 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 disadvantages must truth come to them ! What stran- 
 gers are they to the heavenly 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 
 have said, who will cavil at and slander you that they may 
 disgrace your message, and that they may deride and scorn 
 them away from Christ ; thus they quickly extinguish the 
 good beginnings which you hoped you had seen. They use 
 indeed weaker reasons than yours ; but such as come with 
 more advantage, being taken from things which they see and 
 feel, and which are befriended by the flesh ; besides, they 
 are more familiarly and importunately urged. You speak 
 but once to a sinner for ten or twenty times that the messen- 
 gers of Satan do. Moreover, how easily do the ‘ cares and 
 businesses of the world choke and devour the seed’ w^hich 
 you had sown, and how easily will a frozen, carnal heart (had 
 it no external enemies) extinguish those sparks, which you 
 
300 
 
 THE REFORMED PASTOR. 
 
 have been long in kindling ! Yea, for want of fuel and fur- 
 ther 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 enter- 
 tainment I And when you think your work doth happily 
 succeed, seeing men under trouble, confessing their sins, 
 promising reformation and living as new creatures and zeal- 
 ous converts, they will often prove unsound ; to have been 
 but superficially changed ; to have taken up new opinions 
 and new company, without a new heart. O how many per- 
 sons (after some considerable change in them has taken place,) 
 are deceived by the profits, the honors or the pleasures of 
 the world, and ‘ again entangled in their former lusts T Nay, 
 how soon do even the graces of the saints themselves lan- 
 guish, if you neglect them ; and how easily are they drawn 
 into shameful ways, to the dishonor of the gospel, as well as 
 their own loss and sorrow 1 O brethren, what afield of labor 
 is before us ! There is not a person you can see, but may 
 find you work ! You see 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 following considerations. 
 
 1. Consider the office of an overseer was your own volun- 
 tary undertaking. No man is forced to be an overseer of the 
 church ; does not common honesty then require you to be 
 true to your trust ? 
 
 2. Consider also the honor that is connected with your of- 
 fice as an encouragement to labor. A great honor 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 prece- 
 dency, and fill the world with wide contentions about the 
 dignity and superiority of their office, shows that they forget 
 the nature and work of that office they strive about. The 
 honor is but the appendix to the work. If ministers would 
 faithfully and humbly lay out themselves for Christ and his 
 church, without thinking of titles and reputation, they should 
 then have honor, whether they would or not ; whereas by 
 gaping after it they lose it. 
 
 3. Consider that you have many privileges belonging to 
 your office, which should engage you to diligence in it. It 
 is no small thing that you are maintained by other men’s la- 
 bors. This is for your work, that you may not be taken off from 
 
THE REFORMED PASTOR. 
 
 301 
 
 it, but that (as Paul requires) you may ‘ give yourselves 
 wholly to these things,^ 1 Tim. 4 : 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 con- 
 verse 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 
 continually 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 busi- 
 ness is for another world. O that our hearts were but more 
 disposed for this work 1 what a blessed, joyful life should we 
 then live ! How sweet would the study be to us 1 how pleas- 
 ant 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 ad- 
 vanced, but secured by the relation. You are ‘ the stewards 
 of his mysteries, and the rulers of his household and he that 
 intrusted you with his work, will maintain you in 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 ? He will sooner feed you as he 
 did Elijah, than forsake you. In the midst of enemies, he 
 will ‘give you a tongue and wisdom which none shall resist’ 
 If you willingly put your hand to his plough, he will wither 
 
302 
 
 THE REFORMED PASTOR. 
 
 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 obtained, will infinitely exceed his cost, may 
 boldly engage his whole estate on it, and ‘ sell all he has to 
 purchase so rich a pearl.’ The 
 
 IL Motive to fidelity, which our text suggests, is taken 
 from the person by whom ministers are invested with their 
 office, viz. the Holy 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 be has determined in his word that there 
 shall be such an office, 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 or- 
 dain them, to discern their qualifications, and because he di- 
 rects them and the people themselves, in fixing them over a 
 particular charge. These were done, in the first ages of 
 Christianity, 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 disobe- 
 dient to the heavenly vision.” When the apostles were call- 
 ed by our Lord, from their secular employments, they im- 
 mediately ‘‘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 commands 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 
 
 HI. Motive in the text to diligence in our work, is taken 
 from the dignity of the object, viz. the church of God. 
 
 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 mystical body. That church with which angels 
 
THE REFORMED PASTOR. 
 
 303 
 
 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 un- 
 dertaken ! 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 forever in his presence 1 and are they not wor- 
 thy of your utmost cost and labor ? Do not think so meanly 
 of the church of God, as if it deserved not your highest re- 
 gards. 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 show forth the praises of him that called them.’ What an 
 honor 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 honor, 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 h's 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 argument 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. 
 Whenever we feel ourselves grow dull and careless, let us im- 
 agine we heard the blessed Saviour arguing with us to this 
 effect ; Did I die for those souls, and wilt not thou look 
 after them? Were they worth my blood, and are they not 
 worth thy care ? Did I come down from heaven to earth 
 ^ to seek and to save them that were lost,’ and wilt not thou 
 
304 
 
 THE REFORMED PASTOR. 
 
 go to the next door or street or village to seek them? How 
 small is thy labor or condescension in comparison with mine? 
 I debased myself to this ; but it is thy honor to be so employ- 
 ed. Have I done and suffered so much for the salvation of 
 men, and was I willing 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 be- 
 lievingly remember that they are the purchase of Christ’s 
 blood, and let us regard them accordingly. Let us often 
 think in what confusion a negligent 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 I 
 
 CHAPTER VIII. 
 
 OF THE OBJECTIONS TO THE COURSE OF MINISTERIAL DUTY 
 
 RECOMMENDED ; 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 practice it, especially that good men 
 should be so backward to it as to need many words to excite 
 them to the diligent performance of it. Yet alas ! this is too 
 common a case. I have no great fear of any opposition from 
 conscience, or unbiassed reason ; but only from unwilling- 
 ness, and from reason biassed by the flesh. [This will sug- 
 gest many objections ; the principal of which shall now be 
 considered and answered ; which was the third thing pro- 
 posed.] 
 
 I. Perhaps some will object to what is said about personal 
 instruction, “ That their congregations are so large that it is 
 impossible for them to know all their hearers, much more to 
 lake 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 
 
THE REFORMED PASTOR. 
 
 305 
 
 another. How durst you undertake what you knew your- 
 selves unable to perform ? If it was in a manner necessary, 
 might you not have procured some assistance? Have you 
 not, or could not you get a maintenance sufficient for your- 
 selves and another to help you? What though it will not 
 serve to support you in fulness, is it not more reasonable 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? 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 salary, and allow the rest to a competent 
 assistant. Do not many families 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 gospel ? Can 
 yoiir parishioners endure damnation better than you can 
 poverty ? 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 there- 
 with to be content.’ What! would you have more than is 
 sufficient to enable you for the work of God ? ‘ A man’s life 
 
 consisteth not in the abundance of things which he possesses,’ 
 Luke 12 : 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 enjoyed 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 pro- 
 cured, 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 neighbors, especially parents and masters 
 of families upon doing more. Again, 
 
 H. Some may object, that “ The course recommended 
 will require 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.” 
 
 26 * 
 
306 
 
 THE REFORMED PASTOR. 
 
 I answer, the persons whom I am persuading to this work, 
 are supposed to understand the substance of the Christian re- 
 ligion, and to be able to teach others; and the addition of less 
 necessary things, is not to be preferred to the communication 
 of what are fundamentally necessary. I highly value com- 
 mon knowledge, and would not encourage 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 student, 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 abetter light]. 
 Men’s souls may be saved without your knowing whether 
 God did predetermine the creature in all its acts ; whether 
 the understanding necessarily determines the will, etc. etc. 
 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 prevented from acquiring an extensive knowledge, you 
 will hereby improve more in that which is most excellent. 
 If you know not so many things as others, you will know the 
 most important matters better 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 to- 
 wards the inaccessible light, and aspiring after the knowl- 
 edge of God, and find my soul so dark and distant, and con- 
 sider 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 what- 
 
THE REFORMED PASTOR. 
 
 307 
 
 ever. 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 endeavor to communicate 
 and do good is one of the greatest helps to our own proficien- 
 cy. 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 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 furnish you 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 service 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 amuse- 
 ments; 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 
 rather than be guilty of the perdition of one soul : at least 
 I 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, with- 
 out allowing time for necessary recreations.” 
 
 I answer, we may do our duty, and have time for necessa- 
 ry recreations 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 Ian- 
 
308 
 
 THE REFORMED PASTOR. 
 
 guished under great weaknesses many years, and which re- 
 quires me to take as much exercise as almost any person in 
 the world, yet I have found the above proportion sufficient. 
 It is undoubtedly our duty to use as much exercise as is 
 necessary for the preservation of our health ; so far as 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 recommending. 
 
 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 their voluptuous humor, such sensualists have 
 need to study the nature of Christianity better; to learn the 
 danger of ‘‘ living after the flesh,” and to get more mortifica- 
 tion 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 ser- 
 vice your pleasure, and which restrains you so much from 
 carnal gratifications. Do you not know that the Christian 
 warfare consisteth in the combat between the flesh and the 
 spirit? That the very difference between a Christian and a 
 wicked man is, that the one ‘‘ lives after the spirit, mortify- 
 ing 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 not- 
 withstanding this, you 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 a 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 V 1 Cor. 9: 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 un- 
 doubtedly 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 wick- 
 edness inconsistent with the fidelity of a common Christian, 
 much more with that of a Christian minister. Such wretches 
 
THE REFORMED PASTOR. 
 
 309 
 
 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. 3: 5. 
 
 Recreations for a student, must be especially for the exer- 
 cise of his body, since he has continually before him a vari- 
 ety of delights to the mind ; and they must be used (as whet- 
 ting is by the mower), only as far as is necessary to his 
 work. 
 
 Let it be further considered ; the business I am recom- 
 mending 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 talk with 
 men about their salvation without any great detriment to 
 ours? I only mean on the supposition that we have a toler- 
 able measure 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 burned? Burned and wasted we must 
 be; and is it not more reasonable that it should be in light- 
 ing men to heaven, and in working for God, then 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 diu fuit, 
 non diu vixit.” Will it not comfort us more at death to re- 
 view a short time faithfully spent, than a long life unfaith- 
 fully ? 
 
 As for visits and civilities, if they can answer greater ends 
 than our ministerial employments, you may break the sab- 
 bath, or forbear preaching for them, and thus excuse your- 
 selves from private instruction. But if not, how dare you 
 make them a pretence to neglect so great a duty ? Must 
 God wait on your friends ? What though they are Gentle- 
 men 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 sal- 
 
310 
 
 THE REFORMED PASTOR. 
 
 vation, that such a gentleman, or such a friend would have 
 taken it ill, had you not waited on therrl/’ If you yet seek 
 to please men, you are no longer the servants of Christ, Gal. 
 1: 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 im- 
 portance 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 astonished 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 dis- 
 course, and spend whole days in complimental visits, or 
 journeys to the same purpose ! Good Lord I 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 em- 
 ploy all their diligence, night and day! 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 Chris- 
 tians, and therefore very unfit to be ministers ; if you have^ 
 how dare you, like idle gossips, chat and trifle away your 
 time, when so many and such great works call for it? ‘ O 
 precious time 1 how swiftly does it pass away 1 how soon will 
 it be gone 1 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 gen- 
 erally do. O then, if they could call time back again, how 
 loud would they call I 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 honor God, 
 
THE REFORMED PASTOR. 
 
 311 
 
 and promote his service, who have such base thoughts of it 
 nor can they delight in holiness who account it a slavish 
 work. Our Lord says, ‘ he that denieth not himself, and 
 taketh not up his cross to follow him, cannot be his disciple,^ 
 Matt. 10: 38. But these men count it a slavery to labor 
 hard in his vineyard at a time when they have all accommo- 
 dations and encouragements. If they had seen the diligence 
 of Christ in doing good,, when he neglected his meat to talk 
 with one woman, John 4: 31 — 34, and when he was so zeal- 
 ous in preaching as to ‘ have no time to eat bread,’ Mark 3: 
 20, 21, they would have been of the same mind with his car- 
 nal friends who went to lay hold of him, and said ‘ he is be- 
 side 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 unfeigned- 
 ly believe that word they preach. If you do. Sirs, how can 
 you think any labor 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 undertake the feed- 
 ing 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 you have coming in. The exercise of 
 grace increases it. And it is a slavery to be more with God, 
 and to receive more from him, than other men? It is the 
 chief solace of a gracious soul to be doing good, and re- 
 ceiving good by doing it. Besides, hereby we are prepar- 
 ing 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 diligent godliness in that light; 
 and hereby aggravate their sin, and while they thus debase 
 the work of the Lord, they do but . debase themselves, 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 with- 
 out them, as few parents will choose such a burden for their 
 children, and many persons will be discouraged from under- 
 taking it.” 
 
 I answer, the carnal and self-seeking may be discouraged, 
 but not those that thirst after the winning of souls,” who 
 
312 
 
 THE REFORMED PASTOR. 
 
 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, de- 
 clares 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 protection and favor. These laws which you 
 call severe, are not ours, but what Christ has made and im- 
 posed. If I should conceal or misinterpret 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 redemption, will not lose all his labor, 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. 3: 15, who will ‘‘seek not theirs, but 
 them, and willingly spend and be spent for their sake.” 
 What I do you think that Christ can have no servants, if such 
 as you (with Demas) forsake him and turn to the present 
 world ?” If you dislike his service, you may seek a better 
 where you can find it, and boast of your gain in the conclu- 
 sion ; but do not threaten him with the loss. Look to your- 
 selves as well as you can, and tell me at the hour of death, 
 or at the judgment-day, who had the better bargain ; 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 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.” Totally to cast off duty, because you can- 
 not 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 people 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. 1: 22. But I wish it were not too much owing to min- 
 isters, that a great part of our people are so obstinate and 
 contemptuous. If we did but shine and burn before them as 
 
THE REFORMED PASTOR. 
 
 313 
 
 we ouglit ; were our sermons and our lives more convincing; 
 did we set ourselves to do all the good we could do ; were 
 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 stop- 
 ped, and the wicked would be more tractable and calm than 
 they are. However, the worse they are, the more they are 
 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 
 refuse 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 labor, 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 nothing 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 per- 
 haps more than we yet expect. But if, against all tempta- 
 tions 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.i 
 
 ^ The author, in his preface to the 2d edition of the Reformed 
 Pastor, has a remarkable passage concerning his own experience on 
 this head, which it may not be amiss here to transcribe; especially 
 as it shows what an illustrious example he was of that diligence 
 which he recommends to others. “ I find (says he) that we never 
 took the rightest course to demolish the kingdom of darkness till now. 
 1 wonder at myself that 1 was kept from so clear and excellent a 
 duty so long. But the case was with me, as 1 suppose it is with 
 others ; I was convinced of my duty, but my apprehensions of it 
 were too small, and of the difficulties of it, too great. 1 thought that 
 the people would have scorned it, and that only a few (who had 
 least need) would have submitted to it. The work seemed strange 
 to me ; I was for staying till the people were better prepared for it, 
 and thought my strength would never go through with it ; thus was 
 1 detained in delays, which I beseech the Lord of mercy to forgive. 
 Whereas upon trial, 1 find the difficulties to be nothing to what I 
 imagined, and I experience the benefits and comforts of the work to 
 
 27 
 
314 
 
 THE REFORMED PASTOR. 
 
 VI. But to all that I have said to recommend personal in- 
 struction, 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, re- 
 quired more diligence than ours; show 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 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 be- 
 nefit 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 w^here 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 in- 
 sisting] 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 Bi- 
 ble to show a preacher where it is written that a man’s soul 
 is of more worth than a world ? Or that both we, and all we 
 have, are God’s ? Or that it is inhuman cruelty to let souls 
 
 be such, that 1 would not wish to have neglected it, for all the riches 
 m the world. We spend Monday and Tuesday (from the morning 
 almost to night) in the work ; taking about fifteen or sixteen fami- 
 lies in a week, that we may go through the parish (in which there 
 are above eight hundred) in a year. And 1 cannot say that one fami- 
 ly hath yet refused to come to me, or that many persons have shifted 
 it off. And with regard to most of them that come, 1 find more out- 
 ward signs of success [from this private discourse with them], than 
 from all my preaching to them. 
 
 ^ This is taken frum the author’s Appendix to the 2d Edition, in 
 which he answers many other objections, which are either too weak 
 to bear repeating, or too peculiar to need it. 
 
THE REFORMED PASTOR. 
 
 315 
 
 go to hell for fear vve 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 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 neg- 
 lect to exhort, instruct, and catechise them ? 
 
 • 3. To say the present times require less diligence than the 
 days of the apostles, savors 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 drown- 
 ed in presumption, security and sensuality ? So many drunk- 
 ards, worldlings, haters and scoffers of a holy life ? So ma- 
 ny dull, ignorant, scandalous professors ? So many trou- 
 blers, seducers and dividers of the church ? And yet is the 
 happiness of our times so great, that we may excuse our- 
 selves from personal 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 consci- 
 entious minister finds not work enough to do from one end 
 of the year to the other, though he has not a hun- 
 dred 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, etc. I answer. What if God only 
 bids us to pray without ceasing,” will you approve of those 
 who neglect it because they are not commanded to pray morn- 
 ing 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 shown me a written precept for these, or for preaching 
 twice on the Lord’s day, then I will show 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 pru- 
 dence to discern and determine the seasons and other cir- 
 cumstances of your duty. 
 
316 
 
 THE REFORMED PASTOR. 
 
 CHAPTER IX. 
 
 MISCELLANEOUS DIRECTIONS RESPECTING THE WHOLE MINIS- 
 TERIAL WORK.l 
 
 [The next thing proposed, to which we now proceed, was, 
 fourthly, to give some miscellaneous directions for the more 
 comfortable, 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 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 in- 
 struments 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 controversies. 
 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 labors. 
 If we were sufficient for everything, we might fall upon ev- 
 erything, and take in order the whole Encyclopaedia. 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 wdth regard to myself, 
 yet I can see no reason why the most healthful man should 
 not make sure of the necessaries first; considering the short- 
 ness 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 sol- 
 
 ^ N. B. “ The sins of ministers,” which the author had pointed out 
 in a distinct series of particulars, are introduced in this, as many of 
 the thoughts in both necessarily coincided. These directions stood 
 in different parts of the original work, but it seemed most natural to 
 place them together here. 
 
THE REFORMED PASTOR. 
 
 317 
 
 dier says, Non diu disputandum, 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 things ; 
 and I think it is the way to be most profitable to others, 
 though not always to be most pleasing and applauded ; be- 
 cause 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 matters of necessity are few. This we should not avoid, 
 in order 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. Necessaries are common 
 and obvious ; for superfluities we may waste our time and 
 labor, and often to no purpose. The great volumes and te- 
 dious controversies that so much trouble us and waste our time, 
 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 bar- 
 barous language ; rather than those which most learnedly, 
 and in the most elegant, grateful language, tell you that which 
 is false and vain, and magno conatu nihil dicere.”^ And 
 surely you should act on the same principle in teaching oth- 
 er men, as in studying for yourself. They are commonly 
 empty, ignorant men, destitute of the matter and substance 
 of true learning, who are over-curious about words and orna- 
 ments, 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 substan- 
 tial 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 un- 
 
 ^ Necessitas brevibus clauditur terminis ; opinio nullis. — Marsil. 
 Ficinus. 
 
 ^ Sunt qui scire volunt eo fine tantum ut sciant, et turpis curiosi- 
 tas est ; et sunt qui scire volunt ut scientiam suam vendant, et turpis 
 quaestusest; sunt qui scire volunt ut sciantur ipsi, et turpis vanitas 
 est ; sed sunt qui scire volunt ut aedificentur, et prudentia est ; et 
 sunt quoque qui scire volunt ut aedificent, et charitas esi.^Bernard^ 
 Serm. in Cant. 26. 
 
 27 * 
 
318 
 
 THE REFORMED PASTOR. 
 
 derstood, must make it his business to be understood, by 
 speaking to the capacities of his hearers. Truth loves the 
 light, and is most beautiful when most naked. He is an en- 
 emy 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 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 persons pur- 
 posely 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, (I mean as plainly as the 
 nature of it will bear, and supposing them to have capacities 
 for understanding it,) shows that he has not well digested it 
 himself. 
 
 HI. We should always suit our instructions, and our be- 
 havior 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 founda- 
 tion must be laid before 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 12: 42. We 
 must not go beyond the capacities of our people, nor teach 
 them the perfection, who have not learned the principles. 
 There must be a prudent mixture of severity and mildness, 
 both in our preaching and discipline; each must be predom- 
 inant according to the quality of the person or the matter we 
 have in hand. If there be no severity, our reproofs will be 
 despised ; if it be all severity, we shall be esteemed usurpers 
 of dominiom 
 
THE REFORMED PASTOR. 
 
 319 
 
 IV. Every part of our^work must be managed with great 
 humility. 
 
 Pride is one of the most heinous, and yet one of our most 
 palpable sins. It discovers itself in many by their dress ; it 
 chooses their cloth and their fashion, and dresses their hair 
 and their habit according to the taste. And 1 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 embel- 
 lishments, 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 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 directs them in the pursuit of 
 vain applause. In short, instead of seeking 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 preacher, 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 wheth- 
 er 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 attained their end ; if not, 
 they are displeased as having lost the prize. 
 
 But this is not all ; some ministers are so set upon a pop- 
 ular 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 
 
320 
 
 THE REFORMED PASTOR. 
 
 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 honor. 
 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 secretly 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 of God. 
 Unless one of them be greatly inferior to the other, and con- 
 tent to be so esteemed, and to be governed by him, they are 
 contending 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 congre- 
 gation. 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 honor, 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 censorious 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 infallibility, 
 too many of us would be Popes ourselves, and would have 
 everything determined by our judgments, as if we were infal- 
 lible. And so high are our spirits, that when any reprove or 
 contradict us, (though they have sufficient reason to do it,) 
 we are commonly impatient both of the matter and the man- 
 ner. 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. 
 
THE REFORMED PASTOR. 
 
 321 
 
 and contradicts us, and who plainly tells 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 judgments in the 
 most palpable mistakes ; thus have they dishonored them- 
 selves by idolising their honor, 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 con- 
 cur. Yea, hence proceed schisms and apostasies, as did for- 
 mer 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 reformed. 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 intolerable 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, 
 who thrust out a proud angel, will not there entertain a proud 
 preacher as such. The very design of the gospel tends to 
 self-abasement. The work of grace is begun and carried on 
 in humiliation. Humility 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. 11: 28, 
 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 honorable fit for our society ? 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. Me- 
 thinks we should remember our title as ministers, which, 
 though the popish priests disdain, we do not. We should 
 not speak proudly or disrespectfully to any, but should carry 
 ourselves meekly and courteously to all, remembering that we 
 are obliged to be “ the servants of all.” We should not be 
 
322 
 
 THE REFORMED PASTOR. 
 
 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 
 abundance 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 destined 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 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 business 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-condemning 
 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 consist 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 preach- 
 
 ^ We may say of ministers in general what Augustine said of the 
 aged of them; “ Etsi magis decet docere quam discere, magis tamen 
 decet discere quam ignorare.” 
 
 “ Ah omnibus libenter disce quod tu nescis ; quia hurnilitas com- 
 mune tibi facere potest, quod natura cuique pioprium fecit ; sapien- 
 tior omnibus eris, si ab omnibus discere volueris : qui ab omnibus 
 accipiunt, omnibus ditiores sunt;”— H ugo. 
 
THE llEFORMED PASTOR. 
 
 323 
 
 ers ! How pleasing is it to have the people crowd to hear us, 
 and to be able to command their judgments and affections! 
 Especially to be renowned through the land for the highest 
 spiritual excellences! To have the people plead for us as their 
 felicity, and call us the pillars of the church of God, and 
 their fathers, ‘‘ the chariots and horsemen of Israel !•’ Alas ! 
 brethren, a little grace will serve to make you join with the 
 forwardest of those men that have these inducements and en- 
 couragements. Nay, pride may do it without any special 
 grace.i O ! therefore, be jealous of yourselves, 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 14 : 11. I commonly observe, 
 that almost all men, both good and bad, loathe the proud and 
 love the humble ; 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 dulness. Our spirits should be well awakened, that we 
 may be fit to 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 presence 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 irrever- 
 ence 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, 
 
 ^ [A Jesuit, who had been employed twenty years in the missions of 
 Canada, owned privately to his friend, that, while he did not believe 
 in the being of a God, he had faced death twenty times for the sake 
 of the religion which he preached to the savages with great success. 
 His friend, hereupon, represented to him the inconsistency of his 
 zeal : “ Ah!” replied the missionary, you have no idea of the plea- 
 sure which is felt in commanding the attention of twenty thousand 
 people, and in persuading them to what we believe not ourselves.” 
 D’Alembert’s Account of the Jesuits.] 
 
324 
 
 THE REFORMED PASTOR. 
 
 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 fervency, 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.i 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 
 possessed of the Holy Ghost, and actuated by him. 
 
 We should be men that “ savor 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 com- 
 mon matters. Our evidence and ornaments ought to be 
 spiritual ; rather borrowed from the Scriptures (with a cau- 
 tious, subservient use of human writings,) than from the au- 
 thority 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 too much in their master, 
 and despising those who are beneath them, lest they them- 
 selves prove lower in the school of Christ, and least in the 
 kingdom of God,” while they would appear great in the eyes 
 of men. As wise a man as any of them would ‘‘ glory in 
 nothing but in the cross of Christ, and determined to know 
 nothing but him crucified.”^ The most learned men should 
 think of this. 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 competitors. 
 God is the best teacher of his own nature and will. It is the 
 
 1 Docente in ecclesia te, non clamor populi, sed gemitus suscite- 
 tur ; lacrymae auditorum laudes tuae sunt. — Jerome. 
 
 ^ Deus primo collegit indoctos ; post mod am philosophos, et non 
 per oratores docuit piscatores, sed per piscatores, subegit oratores. 
 — Greg. M. Moral. L. 33. 
 
TflE REFORMED FASTOR. 
 
 325 
 
 sign of a distempered heart, when a person loses the relish 
 for scripture 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 ; they must there- 
 fore love that word as long as they live. 
 
 VII. The whole of our ministry must be carried on in a 
 tender love to our people. 
 
 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 people 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 form- 
 ed in them.” We should convince them that we care for no 
 outward thing, not money nor liberty nor credit nor life it- 
 self, in comparison with their salvation. When your people 
 see that you unfeignedly love them, they will hear anything 
 and bear anything.^ We ourselves should put up with a 
 blow given us in love, sooner than with a hard word given 
 us in anger and malice. Most men judge of advice, as they 
 judge of the affection of him who gives it. O therefore 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 con- 
 duct. 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 un- 
 der 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 him- 
 self, 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 pretence of love ; for that 
 were to contradict the very nature and ends of it.^ Friend- 
 ship must be cemented by piety. A wicked man can be no 
 true friend. If you befriend the sins of the wicked, you 
 show that you are such yourselves. By favoring their sin, 
 
 * Dilige et die quodcunqiie voles. — 
 
 2 Amici vitia si feras, facis tna. — Stneca. 
 
 28 
 
326 
 
 THE REFORMED PASTOR. 
 
 you discover your enmity to God ; and then how can you 
 ‘‘ love your brother V' If you be their best friend, help them 
 against their worst enemies. Pretend not to love them if 
 you favor their sins, and do not seek their salvation. Do not 
 think all sharpness inconsistent with love; parents will cor- 
 rect their children, and God himself will ‘‘ chasten every son 
 that he loveth.^i 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 ad- 
 vantage. This often occasions our enemies 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 dis- 
 agreeable 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 covetousness. If it was 
 so heinous a sin in Simon Magus to offer to di/i/ the gifts of 
 God with money, w’hat must it be to sdl his gifts, his cause, 
 and the souls of men for money 1 and wdiat 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 wmrks of charity. Bare words will 
 hardly convince men that you have any love to them. Works 
 of charity do most powerfully remove rnen^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 
 show your compassion to soul and body. Buy them cate- 
 chisms and other small books that are likely to do them 
 good. Stretch your purse to the utmost of your pow'er, and 
 do all the good you can. I w^ould put no one upon extremes; 
 it is doubtless every man’s duty to “ provide for those of his 
 
 ^ Melius est cum severitate diligere, quam cum lenitate decijwre. 
 
THE REFORMED TASTOR. 
 
 327 
 
 own house.” But ministers should educate 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 provi- 
 sion 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 expense 
 is likely to do God the greatest service, and would cheerful- 
 ly take that. Though I would not have men lie under strong 
 temptations 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 condition, and have none of these tempta- 
 tions from wives and children, to hinder them from promot- 
 ing the ends of their ministry by w'orks of charity. It is a 
 pity that in a better cause, we no more imitate the papists in 
 wisdom and self-denial, where it might be done.^ But if 
 ministers must marry, they should marry such as can main- 
 tain themselves 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 transitory vanity. He that 
 teaches others the contempt of riches, must himself contemn 
 them, and show 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 ministers, as they are doubly devoted to 
 
 ^ The author has considered this point more particularly in an- 
 other place, though his advice was, in this instance, contradicted by 
 his example. There are, however, in the chapter referred to, many 
 hints, in relation to matrimony, less liable to dispute than the passage 
 in question. 
 
328 
 
 THE REFORMED PASTOR. 
 
 God, are doubly obliged to honor him with their substance. 
 That man who has anything in ihe 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 others 
 good, will it be loss or gain? If you believe that God is 
 your safest purse-bearer, and that to expend in his service is 
 the greatest usury, show your 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 expend all they have for their master’s use! 
 This would unlock more hearts for the reception of their 
 doctrine than ail their oratory will do. Without this, singu- 
 larity in religion will seem but hypocrisy, and perhaps is 
 nothing more. Though we need not do as the papists, who 
 betake themselves to monasteries, and cast away all their 
 properly, yet we must have nothing but what we haveybr 
 God, The world perhaps will expect more from us than we 
 have; but if we cannot answer the expectations of the un- 
 reasonable, 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 pro- 
 portion. If you are not able to do many acts of charity, 
 show that you are willing, if you had ability, by doing that 
 sort of good you can. 
 
 IX. Let me recommend to you tlie cultivation and exer- 
 cise of patience, 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 condescension, when we have given 
 them all we are able, have spent ourselves for them, and ten- 
 dered them as if they had been our children, we must expect 
 that many will requite us with scorn, hatred and contempt ; 
 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 themselves, if perad- 
 
THE REFORMED PASTOR. 
 
 329 
 
 venture 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 love, what heart-risings will there be! How 
 will the remnants of the old Adam (pride and passion) 
 struggle against the meekness and patience of the ‘‘ 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 commit- 
 ted 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 sensibly when the church is wound- 
 ed, 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 hearken to 
 motions for unity, but should study day and night to find out 
 means to close breaches, and should also propose and prose- 
 cute 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 com- 
 monly 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 they un- 
 derstand 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 posperity of 
 their sect, and rejoice and give thanks when it goes well with 
 28 =^ 
 
330 
 
 THE REFORMED PASTOR. 
 
 them, thinking tliat the happiness of the rest consists only 
 m turning to them ; but if any other’ party suffer, they little 
 regard it, as if it were no loss at all to the church ; nay be- 
 cause they are not of their mind, they wish for, and are glad 
 to hear of their fall, imagining that it is the way to the 
 churches’ rising. If they differ not among themselves, they 
 are but little troubled at differing from others, thougii 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 ex- 
 perience 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 Irenicons, to leave behind 
 them when they are dead, as witnesses against a wilful, self- 
 conceited, unpeaceable world. Many of these are extant at 
 this day.i It often brings a man under suspicion either of 
 favoring some heresy, and of needing an indulgence to his 
 own errors, or of having abated his zeal for the truth, if he 
 does but attempt a pacibcatory 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 sev- 
 eral denominations of Protestants so great that w^e might not 
 come to agreement? Were we but heartily willing, I know 
 we might. I have conversed with some moderate men of all 
 parties, and I perceive by their concessions that a union 
 were an easy work. If we could not in every point agree, 
 we might easily lessen our differences, and hold communion 
 upon our agreement in tlie 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 
 
 ^ See especially Hall's excellent treatise called “ The Peace- 
 maker,” and his “Pax Terris,” which deserve to be transcribed upon 
 ail our hearts. 
 
THE REFORMED FASTOR. 
 
 331 
 
 those texts, tliat command ns to ‘ follow peace with all men,’ 
 etc., 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 endeavor it, as if holiness 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 together 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 bitter contentions, and 
 studied to disgrace and undermine one another, and to in- 
 crease their own parties by right or by wrong. 
 
 This sin of discord among ministers is accompanied with 
 many heinous aggravations. We have seen how errors 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 in- 
 to several parties, and have turned much of their ancient pi- 
 ety into vain opinions, disputes and animosities. And (which 
 is worst of all) the common ignorant people take notice of it, 
 and not only deride iis, but become hardened against reli- 
 gion. 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 better case, while 
 they hold to their old formalities, and we hold to nothing. 
 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 capacity to do them good. But if our 
 tongues and hearts be divided, no wonder if our work prove 
 more like a Babel 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 others, 
 have more effectually done the devil’s service, under the name 
 of orthodoxy and zeal for the truth, than the malignant scorners 
 of godliness could possibly have done. The matter 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 w'icked rabble, who should be converted by 
 
332 
 
 THE REFORMED PASTOR. 
 
 them, have learned 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 oth- 
 ers want ; but I will resolve the case in the words of the Ho- 
 ly Ghost, ‘ Who is a wise man, and endowed with knowledge 
 among you ? Let him show out of a good conversation his 
 works with meekness and wisdom. But if you have bitter 
 envying or styife 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, with- 
 out partiality and without hypocrisy ; and the fruit of righte- 
 ousness is sown in peace of them that make peace,’ James 3: 
 13 — 18. I beseech you read these words again and again, 
 and study them well. 
 
 The most common cause of our divisions and unpeaceable- 
 ness, is men’s high esteem of their own opinions. This works 
 various ways ; e. g. by setting them upon seeking after nov- 
 elties. Some are as busy in their inquiries after new doc- 
 trines, as if the Scriptures were not perfect, and are for mak- 
 ing 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 nature, 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. Every sect 
 is usually confident in their own way, and hereupon arise 
 such breaches in affection and communion as there are. 
 And it usually happens that this confidence does but betray 
 men’s ignorance, and show that many make that up in pas- 
 sion, which they want in reason, zealously condemning what 
 they little understand. It is far easier to say that another 
 
THE REFORMED PASTOR. 
 
 333 
 
 man is erroneous, and rail at him as a deceiver, 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 con- 
 troverted part of their creed, (nor it may be of the funda- 
 mentals,) to reproach those that differ from them as unsound, 
 in order to get the name of orthodox divines. Many minis- 
 ters take up their opinions only in compliance with their 
 several parties ; looking more ivho believes 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 un- 
 derstand not one another’s meaning, and are unable, if you 
 call upon them for it, to give a definition 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 dis- 
 position, 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 Chris- 
 tian 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 introduced 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 church, with which we may hold communion. 
 And indeed the true cause of our continued unhappy divis- 
 ions, 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 enforced with arguments drawn from the fire and the hal- 
 ter. And many Protestants do too much imitate them in the 
 tedious length of their subscribed confessions, and new impo- 
 sitions. We may talk of peace as long as we live, but we 
 shall never obtain it till we return to the apostolical simplici- 
 ty. We must abhor the arrogance of them that frame new 
 engines to rack and tear the church of God, under pretence 
 of obviating errors and maintaining the truth. We must let 
 
334 
 
 THE REFORMED PASTOR. 
 
 no man’s writings, or the judgment of any party, be made 
 the test of truth. If we thrust into all the canons of former 
 councils about matters of order, discipline and ceremonies, 
 or gather up all the opinions of the fathers for the three or 
 four first ages, none of these will ever serve to found a catho- 
 lic union upon. The sufficiency of Scripture must be main- 
 tained, and nothing beyond it imposed on any. If Papists 
 or others call upon us for the standard of our religion, we 
 must show 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 will miss your end ; 
 the heretic, by the slipperiness of his conscience, will get 
 through, and the tender Christian may possibly be ensnared. 
 Two things are necessary to obviate heresies, viz. the law, 
 and the good execution of it. God hath made the former, 
 which, both for sense and phrase, is sufficient; let us but do 
 our part in the due execution of it, and we shall do all that 
 belongs to us. 
 
 Th is 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 unne- 
 cessaries, between catholic truths and private opinions, and 
 lay the stress upon the former 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 controversies, 
 and reduce them to the point where the difference lies, in- 
 stead 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 lesson such controversies as are ultimately re- 
 solved into philosophical uncertainties ; as some unprofitable 
 disputes about free-will ; the manner of the Spirit’s operation 
 on the mind ; the divine decrees, etc. etc. But especially 
 lay not any stress upon controversies which are of no impor- 
 tance, which, if they were anatomized, would appear to be 
 merely verbal ; of which sort (I speak confidently upon cer- 
 
TIJE REFOTtlMED FASTOR. 
 
 335 
 
 tain 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 
 linppy day when God wdll 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 helps. Till that time come, we 
 cannot expect healing truths will be entertained, since there 
 are not healing spirits in the leaders of the church ; but w hen 
 the work is to be done, the workmen wdll be fitted for it, and 
 blessed will be the agents in so glorious a cause ! 
 
 Bnt 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 progress of knowdedge ; this we 
 commonly run into by avoiding the former. It must be con- 
 sidered, therefore, how far we may improve, and not be cul- 
 pable innovators. And (1) Our knowledge must increase 
 extensively ; we must endeavor to know more truths, though 
 we must not feign more. Much of Scripture will remain un- 
 known to us, when we have done our best. Though we 
 shall find out no more articles of faith which must be expli- 
 citly 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 befriend them and are 
 connected with them. And we may find out more the order 
 of truths, and how they stand in respect to one another; and 
 so we may see more of the true method of theology than w^e 
 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 endeavor to know the same great and necessary truths 
 with a sounder and clearer understanding than we did, b^C 
 getting more and stronger evidences of them, and a clearer 
 and deeper apprehension of the same evidence ; for one that 
 is strong in knowledge sees the same truth as in the day- 
 light, which t^e 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 care- 
 fully avoid extremes, and endeavor to preserve purity as well 
 
836 
 
 THE REFORMED PASTOR, 
 
 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 opinion, or because they 
 are not so reformed in discipline as they would have them, 
 or so strict as they should be; soon the other hand we 
 should guard against the neglect or relaxation of discipline to 
 the corrupting of the church, the encouragement of wicked- 
 ness, and the confounding of the kingdom of Christ with that 
 of Satan. 
 
 XL In order to promote unity and concord in the church- 
 es, 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 strange- 
 ness, and sometimes, dividing flames and jealousies, which 
 communion will prevent or cure. It is the chief plot of our 
 enemies to divide us in order to weaken ns ; let us not con- 
 spire with them. Cherish not heart-burnings, nor continue 
 uncharitable distances. If dividing has weakened you, 
 uniting must recover your authority and strength. Get to- 
 gether then, and consult Tor 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 ©ne even 
 as Christ and the Father are one,’’ John 17 : 21. You can- 
 not be ignorant that the unity of ministers is their honor, as 
 well as their duty, and that much of their strength with the 
 people lies in it ; nor, that constant communion and corres- 
 pondence is necessary in order to it. Ministerial communion 
 is as much a duty as Christian communion; the church has 
 always thought so and practised accordingly. 
 
 Indeed ministers have need of one another, and must im- 
 prove 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. Tlie sell-suflicient»are the most 
 deficient; the proud are commonly empty men. There are 
 many young, raw ministers, who especially need the help that 
 such communion may afford them, and the advice of more 
 grave, experienced men, for carrying on the work of their 
 
THE REFORMED PASTOR. 
 
 337 
 
 ministry. And many others are so humble and sensible of 
 their deficiences, that they would be loath to be deprived of 
 it. That may sometimes be spoken by a man of inferior 
 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 
 otherwise do. If you are above advice or any help to your- 
 selves, [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 benefit and mutual edification (though that is an im- 
 portant end), but the church and the common good require 
 them. You owe duty to your neighbor churches, as well as 
 ministers ; and by carrying on lectures, disputations or con- 
 ferences, you will have an opportunity of consulting for the 
 common good and of promoting your common work. Do 
 not show yourselves contemners or neglecters of such a ne- 
 cessary business. 
 
 Let none draw back, that accord in the substantials of 
 faith and godliness. Yea, though some should think them- 
 selves necessitated to separate in public worship from the 
 rest, methinks if they be Christians indeed, they should be 
 willing to hold as much communion with them as they can, 
 and to consult how to manage their 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 humility 
 should make men ashamed of that common conceit of un- 
 quiet spirits, that the welfare of the churches depends upon 
 [the propagation 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 desire 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 endeavors of others who hunger 
 29 
 
338 
 
 THE REFORMED PASTOR. 
 
 after the healing of the church, and rather hinder them than 
 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 pre- 
 paring sorrow for themselves, then I am a stranger to the way 
 of peace. 
 
 It is past doubt that differing brethren may well join in re- 
 commending 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 effect, and so between us 
 both, the poor people are still kept in miserable ignorance, 
 knowing the grounds neither of the one religion nor the 
 other.^’i [This is very much the case] among us in England. 
 It is rare to find- any, though differing only in the point of in- 
 fant-baptism, that will calmly, and without fraudulent designs 
 of secretly promoting their own opinions by it, entertain and 
 prosecute such a motion 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 pro- 
 pagated.] 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, 1 Kings 3 ; 26 ; and the true Christian prefers the 
 common interest of Christianity to. that of a faction or opin- 
 ion, and would not have the whole building endangered 
 rather than 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 attend them 
 unprofitably, but improve them to your mutual edification, 
 and for effectually 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 un- 
 der a pretence of loving to live privately, prefer your own ease 
 to God’s service. Some of those, indeed, that excuse them- 
 selves are careless and scandalous men ; we should have no 
 desire of their company, nor admit it, but upon their repen- 
 tance and reformation. Some are empty men, and are afraid 
 
 ' Sermon before king James at Wanstead, On the Unity of the 
 Church. 
 
THE REFORMED PASTOR. 
 
 339 
 
 their weakness should be known ; but they cannot conceal it 
 by their solitude, whereas they might do much to heal it by 
 communion with their brethren. As for those that are averse 
 to associating with us because we are not of their party, [let 
 it be considered that] by such communication they might 
 give or receive better information ; or at least carry on so 
 much 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 direc- 
 tive 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 much 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 mis- 
 lead the rest, there is the more need of the presence of such as 
 you who discern it, and w^ho may do much to undeceive 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 
 with any of them till there be a greater likelihood of union 
 among themselves ?” — An unreasonable and self-condemning 
 objection. Are they more divided who associate,’ than you 
 w^ho are single, and go every man his own way ? But where- 
 in does this diversity consist which you complain of? I see 
 none so great [as should prevent communion.] The truth 
 is, this objection 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 circumstance or expression ; 
 nor shall we ever be one while unity is placed in such in- 
 different things. There are no greater dividers of the church 
 in 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 
 
340 
 
 THE REFORMED PASTOR. 
 
 formalist’s opinion, 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, 
 
 3. Then what need have we to subscribe to articles of 
 agreement?” I answer, the articles we subscribe are Scrip- 
 ture 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 
 ourselves to those duties which we have too generally neg- 
 lected, 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 al- 
 ready, what reason have you to rufuse subscribing it, unless 
 you are unwilling to perform it ? If you object, 
 
 4. ‘‘ That some associations subscribe to such things as 
 you cannot 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 indifferent 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 withdraw- 
 ing 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 subscribe against your judgement, 
 or else hold no communion with you, then they exclude you, 
 and you do not exclude yourselves. But I hope no associa- 
 tions among us will be guilty of such a practice. [In order to 
 lender these meetings useful, observe the following directions]. 
 
 Friends! especially quarrel not upon points of precedency 
 
THE REFORMED PASTOR. 
 
 341 
 
 or reputation 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 were to wrong Christ and his church, because 
 another has wronged you. If you be of this impatient humor 
 you will never be quiet ; for we are all faulty, and cannot 
 iive together without wronging one another. And these 
 proud, over-tender men, are often hurt by their own con- 
 ceits ; 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 labors to your own 
 flock, but be ready to do good wherever you have an oppor- 
 tunity for it]. 
 
 If we are heartily devoted to the work of the Lord, let us 
 compassionate the congregations about us that are unprovid- 
 ed for, and endeavor to help them to able ministers. In the 
 meantime, we should step out now and then to their assis- 
 tance, when the business of our own particular charge will 
 give us leave. A lecture in the more ignorant places, pur- 
 posely 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 labors, and if 
 you do not long 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 sign of a false, self-seeking heart, 
 when a person is contented to be still doing, without seeing 
 any fruit of his labor. And I have observed that God seldom 
 29 * 
 
342 
 
 THE REFORMED PASTOR. 
 
 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 esteem of the 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 in view, who is indifferent whether he obtains them 
 or not ; who is not grieved when he misses them, and re- 
 joiced when he can see the desired issue. When a man only 
 studies what to say, and how to spend the hour with com- 
 mendation, without looking any more after it, but to know 
 what the people think of his abilities, and thus hold on from 
 jear to year, I must needs think that he preaches for him- 
 self ; that he drives on a private trade of his own ; and that 
 when he preaches Christ, he preaches not 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 labor. But then he who longs not for the success of 
 his labors, can have none of this comfort, because he is not a 
 faithful laborer. 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 ? He must still work in compassion, and do his utmost 
 to save his life. We labor 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 labors, 
 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 wfill 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 de- 
 pendance upon Christ. 
 
 We must go to him for light and life and strength, who 
 
THE REFORMED PASTOR. 
 
 343 
 
 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 hear- 
 ers]. 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 
 believe 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. 3: 10. Since our own hearts and 
 those of our people, are 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. 
 
 CHAPTEK X. 
 
 THE CONCLUSION 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. Indeed 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 labor 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 calling for repentance, 
 
344 
 
 THE REFORMED PASTOR. 
 
 and the hearers’ in repenting ; theirs in crying down sin, and 
 the people’s in forsaking it; theirs in preaching duty, and 
 the hearers’ 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 humili- 
 ation, 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 hardness 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 humble confession, than in tenderness of our own glory 
 to seek for ‘ fig-leaves to cover our nakedness’, 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 mani- 
 fold 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 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 heart shall fall into mischief,’ 
 Prov. 28: 13, 14. [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 re- 
 formation. Sins openly committed are more dishonorable to 
 us when we hide them, than when we confess them. It is 
 the sin and not the confession of it, that is our dishonor. 
 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 ser- 
 vants 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 ex- 
 ample of Ezra; he confessed the sins of the priests, ‘ casting 
 himself down before the house of God,’ Ezra 9: 6, 7, 10. 
 So did the Levites, Neh. 9: 32 — 34. So did Daniel, Dan. 
 9: 20. And God expressly required ‘ the priests and minis- 
 ters of the Lord to w^eep,’ Joel 2: 15 — 17, as well as others. 
 
THE REFORMED PASTOR. 
 
 345 
 
 I think, if we consider well the duties that have been ex- 
 plained and recommended, and at the same time, the man- 
 ner in which we have performed them, we cannot doubt 
 whether we have cavse 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 hardened indeed if he 
 be not laid in the dust before God, bewailing his great omis- 
 sions, and forced to fly to the blood of Christ and his par- 
 doning 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 (especially 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 doubt- 
 less in our way ; but if the greatest had not been in ourselves, 
 in our darkness and dulness, our indisposition to duty, and 
 our divisions 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 ex- 
 cusing 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 covenant’ 
 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 the ‘ scattering 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 laborers are too few.’ The loiter- 
 ers 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 glo- 
 ry of the church is desirable ; our difficulties and dangers are 
 many and great ; the comfort that attends a faithful steward- 
 ship is greater: but that which attends a full success is inex- 
 pressible ; and the honor 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 com- 
 
346 
 
 THE REFORMED PASTOR. 
 
 parison. — ‘ The fields now seem white for harvest for the 
 preparations that have been made for us are great ; the sea- 
 son 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 ? Is it possible 
 for a man to be too careful and laborious, under all these mo- 
 tives and engagements ? 
 
 Were but our souls clearly and deeply impressed [with 
 these considerations,] 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 
 upon 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 seriousness, the incessant diligence these things 
 require ! I know not what others think of them ; but for 
 my own part, I am ashamed of my stupidity 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 con- 
 science smites me that I have been no more serious and fer- 
 vent. It accuses me not so much for want of elegance or 
 human ornaments nor for letting fall an unhandsome word ; 
 but it asks me ‘‘ how couldst thou speak of everlasting life 
 and death with such a heart? How couldst thou preach of 
 heaven and hell in so careless and sleepy a manner? Dost 
 thou believe what thou sayest ? Art thou in earnest, or in 
 jest? How canst thou tell people that sin is so evil a thing, 
 and that its consequences are so dreadful, without being more 
 affected with it ? Shouldst thou not weep over sinners, even 
 till thy tears interrupt thy words ? Shouldst thou not ‘ cry 
 aloud, and show them their transgressions, and shouldst thou 
 not intreat them to repent and believe, with the utmost im- 
 portunity ?’ ’’ Such is the peal that conscience rings in my 
 ears, and yet my drowsy soul will not be awakened. What 
 a dreadful thing is a senseless, hardened heart ! “ Lord, save 
 
THE REFORMED PASTOR. 
 
 347 
 
 us from the plague of infidelity, and hardness of heart!- or 
 how shall w.e be fit instruments of saving others from it 1 and do 
 that on our souls, which thou wouldst have us do on the 
 souls of others I am even confounded to think what dif- 
 ference 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 I 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 (hem ? Is there not such and such 
 a 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 there 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 sav- 
 ing 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 lying a corpse in the grave, how can you help 
 reflecting with yourselves to this purpose; Here lies the 
 body, but where is the soul ? What did I do for it before it 
 departed ? It was part of my charge ; what account can I 
 give of it?” O sirs I 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- 
 demn us, God is greater than our hearts,’ and will condemn 
 us more. We may plead the cause with conscience, and ei- 
 ther bribe it, or endure its sentence ; but God is not so easi- 
 ly dealt with, nor his sentence so easily borne. ‘Where- 
 fore, 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. 12: 28, 29. 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 
 soul’s sake, that you, presently a'nd effectually set about the 
 work which I have been principally recommending. Heark- 
 
348 
 
 THE REFORMED PASTOR. 
 
 en to God and the calls of duty, if you would have peace of 
 conscience. I know that carnal wit never wants words, nor 
 a show of reason, to gainsay that truth and duty which it ab- 
 hors ; 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. Con- 
 science will not own those reasons in a dying 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 confi- 
 dent my arguments will appear strongest at last, whatever they 
 may do now. 
 
 O think how dreadful and aggravated our final condemna- 
 tion will be, if we live and die wilful neglecters of the great 
 work we have undertaken ! Our parents that destined us to 
 the ministry, our tutors that educated us for it, our learning 
 and ministerial gifts, our voluntarily 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 
 threatenings of the Holy Scriptures, all the examples of pro- 
 phets, apostles and preachers there recorded, and all the 
 books in our studies that tell us of our duty, or any way as- 
 sist us in it, will rise in judgment against us ! All the ser- 
 mons that we have preached, to convince men of the danger 
 of sin, of the torments of hell and the joys of heaven, to quick- 
 en them in their duty or to reprove their neglect, all the 
 maintenance we take for our service, all the honor we receive 
 from the people and the ministerial privileges we enjoy, all 
 the witness we have borne against the neglects of ministers, 
 all the jndgments 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 aggravate our condemnation, if we are 
 found unfaithful in our master’s service. 
 
 Thus have I shown you [the nature and importance of 
 your work, the obligations under which you are laid to per- 
 form it, and] what will be the consequence, if you do not set 
 yourselves faithfully to it. Truly, brethren, if I did not ap- 
 prehend the matter to be of exceeding great moment to your- 
 selves, to your people and to the honor of God, I would not 
 have troubled you with so many words about it, nor have pre- 
 sumed to speak so sharply as I have done. But in an affair 
 
THE REFORMED PASTOR. 
 
 349 
 
 of life and death, men are apt to forget their reverence, cour- 
 tesy and compliments, commonly called good manners. For 
 my part, I apprehend this to be one of the greatest and best 
 works that 1 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, spare 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 favor can recom- 
 pense 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 anybody 
 than not at all. Receive the admonition, and you will see no 
 cause, in the monitor’s unworthiness, to repent of it ; but re- 
 member, 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 exhortation, 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 continually 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 ourselves 
 and cdl the flock. The substance of our doctrine ; repentance 
 towards God, and faith in our Lord Jesus Christ. The 
 places and manner of our teaching ; puhlicly, and from house 
 to house. — The object and internal manner ; warning every 
 one, night and day, with all humility of mind and with tears. 
 — [The faithfulness and integrity that are requisite; I have 
 kept back nothing that was pr(f table unto 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 ; L have coveted no man^s silver or gold. — The pa- 
 tience and resolution to be exercised; none of these things 
 move me, neither count I my life dear unto myself, so that I 
 30 
 
350 
 
 THE REFORMED PASTOR. 
 
 might finish my course with joy^ and the ministry which 1 
 have received of the Lord Jesus. — And once more, The mo- 
 tives to engage us to all this ; The Holy Ghost . has made us 
 overseers ; the church we feed is the church of God, which 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 low- 
 er things which often employ your thoughts ; which, though 
 they get you greater applause in the world, yet, if separated 
 from these, will make you ‘ but sounding brass, and tinkling 
 cymbals.* 
 
 i 
 
LECTURES 
 
 PULPIT ELOQUENCE 
 
 BY 
 
 GEORGE CAMPBELL, D. D., F. R. S. 
 
 PRINCIPAL OF MARISCHAL COLL., ABERDEEN. 
 
■■-■W-r' 
 
 
 ■■ ■■ 
 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 LECTURE I. 
 
 IMPORTANCE OF THE STUDY, AND OBJECTIONS AGAINST IT 
 
 ANSWERED. HELPS FOR THE ATTAINMENT OF THE ART. 
 
 It is not enough for the Christian minister, that he be in- 
 structed in the science of theology, unless he has the skill to 
 apply his knowledge, to answer the different purposes of the 
 pastoral charge. And the first thing, that on this article 
 seems to merit our attention, is the consideration of the 
 minister, in the character of a public speaker ; and that, both 
 in his addresses to God on the part of the people in worship, 
 and his addresses to the people on the part of God in preach- 
 ing. Of the importance of this last part of the character, as 
 a public teacher, no one can reasonably doubt, who con- 
 siders that it was one great part, if not the principal part of 
 the charge which the apostles received from our Lord, Matt. 
 28 : 19, 20, “ Go ye, therefore, and teach all nations, bap- 
 tizing them in the name of the Father, and of the Son, and 
 of the Holy Ghost ; teaching them to observe all things what- 
 soever I have commanded you.” And again, Mark 16: 15, 
 Go ye into all the world, and preach the gospel to every 
 creature.” And without derogating from those solemn in- 
 stitutions of our religion, which in after times came to be 
 denominated sacraments, preaching may in one view, at least, 
 be said to be of more consequence than they, inasmuch as 
 a suitable discharge of the business of a teacher undoubtedly 
 requires abilities superior to those requisite for the proper 
 
354 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 performance of the other, a part in comparison merely minis- 
 terial or official. It is besides the great means of conversion 
 as well as of edification. Faith cometh by hearing,” says 
 the apostle. The ministry of our Lord, to his kinsmen the 
 Jews, consisted chiefly in teaching; for the evangelist John, 
 4 : 2, expressly tells us that Jesus baptized none ; this, as 
 comparatively an underwork, was intrusted entirely to his 
 disciples. And the apostle Paul acquaints the Corinthians, 
 1 Cor. 1 : 17, that Christ sent him not to baptize, but to 
 preach the gospel ; that the latter and not the former was the 
 principal end of his mission. When it pleaeed God by the 
 conversion of Cornelius the Roman centurion, to open the 
 door of faith to the Gentiles, no less a person than Peter, the 
 first of the apostolical college, was selected for announcing to 
 him and his family the gospel of Christ ; but after they were 
 converted by his preaching, the apostle did not consider it as 
 any impropriety to commit the care of baptizing them to 
 meaner hands. “ He (that is, Peter,) commanded them to 
 be baptized in the name of the Lord,” Acts 10 : 48. What 
 hath been said, however, is by no means intended to arraign 
 the propriety of limiting to a lower number, in churches 
 which are already constituted, the power of dispensing the 
 sacraments; than is done in regard to the power of preaching. 
 The near connection which the former has with discipline 
 and order in a Christian society already established, affords a 
 very good reason for this difference. But if teaching is a 
 matter of so much consequence, and if the proper discharge 
 of this duty is a matter of principal difficulty, it ought doubt- 
 less to employ a considerable part of the student’s time and 
 attention, that he may be properly prepared for it. Indeed 
 it may be said, that the study of the science of theology is it- 
 self a preparation, and in part it no doubt is so, as it furnish- 
 es him with the materials; but the materials alone will not 
 serve his purpose, unless he has acquired the art of using 
 them. And it is this art in preaching which I denominate 
 Ckrhtian or pulpit elnqufMce, To know is one thing, and to 
 be capable of communicating knowledge is another. 
 
 I am sensible, however, that there are many pious Chris- 
 tians, who are startled at the name of eloquence when applied 
 to the Christian teacher ; they are disposed to consider it as 
 setting an office, which in its nature is spiritual, and in its 
 orio-in divine, too much on a footing with those which are 
 merely human and secular. And this turn of thinking I 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 355 
 
 have always found to proceed from one or other of these two 
 causes ; either from a mistake of what is meant by eloquence, 
 or from a misapprehension of some passages of holy writ in 
 relation to the sacred function. First, it arises from a mis- 
 taken notion of the import of the word. It often happens 
 both among philosophers and divines, that violent and end- 
 less disputes are carried on by adverse parties, which, were 
 they to begin by settling a definition of the term whereon 
 the question turns, would vanish in an instant. Were these 
 people then, who appear to differ from us, on the propriety of 
 employing eloquence, to give an explication of the ideas they 
 comprehend under the term eloquence or oratory, we should 
 doubtless get from them some such account as this, a knack 
 or artifice, by which the periods of a discourse are curiously 
 and harmoniously strung together, decorated with many 
 flowery images, the whole entirely calculated to set off the 
 speaker’s art by pleasing the ear and amusing the fancy of the 
 hearers, but by no means calculated either to inform their 
 understandings or to engage their hearts. Perhaps those 
 people will be surprised, when I tell them, that commonly no 
 discourses whatever, not even the homeliest, have less of 
 true eloquence, than such frothy harangues, as perfectly suit 
 their definition. If this, then, is all they mean to inveigh 
 against under the name eloquence, I will join issue with them 
 with all my heart. Nothing can be less worthy the study or 
 attention of a wise man, and much more may this be said of 
 a Christian pastor, than such a futile acquisition as that 
 above described. But if, on the contrary, nothing else is 
 meant by eloquence, in the use of all the wisest and the best 
 who have written on the subject, but that art or talent, 
 whereby the speech is adapted to produce in the hearer the 
 great end which the speaker has, or at least ought to have 
 principally in view, it is impossible to doubt the utility of the 
 study ; unless people will be absurd enough to question, 
 whether there be any difference between speaking to the 
 purpose and speaking from the purpose, expressing one’s 
 self intelligibly or unintelligibly, reasoning in a manner that 
 is conclusive and satisfactory, or in such a way as can con- 
 vince nobody, fixing the attention and moving the affections 
 of an audience, or leaving them in a state perfectly listless 
 and unconcerned. 
 
 But, as I signified already, there are prejudices against 
 this study in the Christian orator, arising from another source. 
 
356 LECTURES ON PULPIT ELOQUENCE. 
 
 the promises of the immediate influence of the divine Spirit, 
 the commands of our Lord to his disciples, to avoid all con- 
 cern and solicitude on this article, and the example of some 
 of the apostles who disclaimed expressly the advantages re- 
 sulting from the study of rhetoric, or indeed of any human 
 art, or institute whatever. In answer to such objections, I 
 must beg leave to ask. Are we not in the promises of our 
 Saviour, to distinguish those which were made to his disci- 
 ples, merely as Christians, or his followers in the way to the 
 kingdom, from those made indeed to the same persons, but 
 considered in the character of apostles, the promulgators of 
 his doctrine among Jews and Pagans, and the first founders 
 of his church ? Are we entitled to apply to ourselves those 
 promises made to the apostles, or even the first Christians, 
 manifestly for the conviction and conversion of an infidel 
 world ? “ These signs,’’ says Christ, ‘‘ shall follow them that 
 believe : In my name shall they cast out devils : they shall 
 speak with new tongues ; they shall take up serpents ; and 
 if they drink any deadly thing, it shall not hurt them ; they 
 shall lay hands on the sick, and they shall recover.” Do we 
 now expect such signs to follow upon our faith? And is not 
 the promise of immediate inspiration on any emergency, 
 (which is doubtless a miraculous gift as well as those above 
 enumerated,) to be considered as of the same nature, and 
 given for the same end? And ought not all these precepts, 
 to which promises of this supernatural kind are annexed as 
 the reason, to be understood with the same restriction ? 
 When our Lord foretold his disciples, that they should be 
 brought before kings and rulers for his name’s sake, he adds, 
 Settle it in your hearts not to meditate before what you 
 shall answer ; for I will give you a mouth and wisdom which 
 all your adversaries shall not be able to gainsay or resist.” It 
 is manifest the obligation of the precept can only be explain- 
 ed by a proper apprehension of the extent of the promise. 
 But the truth is, that few or none, in these our days, would 
 consider premeditation in such circumstances as either un- 
 lawful or improper. Who, even among those who inveigh 
 most bitterly against the study of eloquence for the pulpit, 
 does ever so much as pretend that we ought not to medi- 
 tate, or so much as think, on any subject before we preach 
 upon it? And yet the letter of the precept, nay, and the 
 spirit too, strikes more directly against particular premedita- 
 tion, than against the general study of the art of speaking. 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 357 
 
 It is more a particular application of the art, than the art 
 itself, that is here pointed at. And as to what the great apos- 
 tle of the Gentiles hath said on this article, it will serve, 1 am 
 persuaded, to every attentive reader, as a confirmation of 
 what has been advanced above, in regard to the true mean- 
 ing of such promises and precepts, and the limitations with 
 which they ought to be understood. Well might he renounce 
 every art which man’s wisdom teacheth, whose speech was ac- 
 companied with the demonstration of the spirit and of power; 
 that is, with those miraculous gifts, which were so admirably 
 calculated to silence contradiction, and to convince ihe most 
 incredulous. But the truth is, there is not one argument can be 
 taken from those precepts and examples, that will not equally 
 conclude against all human learning whatsoever, as against the 
 study of rhetoric. Because the apostles could preach to men 
 of every nation without studying their language in conse- 
 quence of the gift of tongues wdth which they W'ere super- 
 naturally endowed, shall we think to convert strangers, with 
 whose speech we are totally unacquainted, and not previous- 
 ly apply to grammars, and lexicons, and other helps, for 
 attaining the language ? Or because Paul, as he himself 
 expressly tells us, received the knowledge of the gospel by 
 immediate inspiration, shall we neglect the study of the Scrip- 
 tures and other outward means of instruction ? There have 
 been, I own, some enthusiasts who have carried the matter 
 as far as this. And though hardly any person of the least 
 reflection, would argue in such a manner now, it must be 
 owned that the very same premises, by which any human art 
 or institute in itself useful, is excluded, will equally answer 
 the purposes of such fanatics in excluding all. And to the 
 utility, and even importance of the rhetorical art, Scripture 
 itself bears testimony. Is it not mentioned by the sacred 
 historian in recommendation of Apollos, that he was “ an 
 eloquent man,” as well as mighty in the Scriptures ? And 
 is not his success manifestly ascribed, under God, to these 
 advantages? There is no mention of any supernatural gifts, 
 which he could receive only by the imposition of the hands 
 of an apostle ; and it appears from the history, that' before 
 he had any interview with the apostles, immediately after 
 his conversion, he mightily convinced the Jews, and that 
 publicly, showing from the Scriptures that Jesus was the 
 Christ. The very words used by the inspired penmen are 
 such as are familiar with rhetoricians in relation to the foren- 
 
358 LECTURES ON PULPIT ELOQUENCE. 
 
 sic eloquence, Evrovcog yaQ roTg 'lovdaioig 8iaxarfil8y)[£to^ 
 Acriter, vehemeriter ^ magna conteMtione, Now though it is not 
 permitted to us to reach the celestial heights of a Peter, or a 
 Paul, I see nothing to hinder our aspiring to the humbler 
 attainments of an Apollos. But enough, and perhaps too 
 much, for obviating objections, which I cannot allow myself 
 to think, will have great weight with gentlemen, who have 
 been so long employed in the study of the learned languages, 
 and of the liberal arts and sciences. However, when one 
 hath occasion to hear such arguments, (if indeed they deserve 
 to be called so,) advanced by others, it may be of some utili- 
 ty to be provided with an answer. 
 
 The next point, and which is of the greatest consequence, 
 is, in what this art or talent may be attained, at least as much 
 of it as is suited to the business of preaching, and is on moral 
 and religious subjects best adapted to the ends of instruction 
 and persuasion ? The talents required in the preacher are, 
 in great measure, such as are necessary to him in common 
 with every other public speaker, whatever be the scene of 
 his appearances, whether it be his lot to deliver his orations 
 in the senate, at the bar, or from the pulpit. Now what the 
 preacher must have in common with those of so many other 
 and very different professions, it cannot be expected that 
 here we should treat particularly, especially when it is con- 
 sidered how many other things have a preferable title to our 
 notice. What indeed i§^_pecA^r in the eloquence of the 
 pulpit will deserve a more particular consideration. But 
 though we do not from this place propose to give an institute 
 of rhetoric, it will not be improper to give some directions in 
 relation to the theory of it, and particularly to the reading 
 both of ancient and modern authors, whence the general 
 knowledge of the subject, which is too much neglected by 
 theological students, may be had. When we consider the 
 nature of this elegant and useful art with any degree of at- 
 tention, we shall soon be convinced, that it is a certain im- 
 provement on the arts of grammar and logic, on which it 
 founds, and without which it could have no existence. On 
 the other hand, without this, these arts would lose much of 
 their utility and end, for it is by the art of rhetoric, that we 
 are enabled to make our knowledge in language, and skill in 
 reasoning, turn to the best account for the instruction and 
 persuasion of others. “ The wise in heart,’’ saith Solomon, 
 
LECTURES ON PULRIT ELOQUENCE. 
 
 359 
 
 shall be called prudent, but the sweetness of the lips in- 
 creaseth learning.”i 
 
 Now the best preparation for an orator, on whatever kind 
 of theatre he shall be called to act, is to understand thorough- 
 ly the discursive art, and to be well acquainted with the 
 words, structure and idiom of the language which he is to- 
 employ. By skill in the former, I do not mean being well- 
 versed in the artificial dialectic of the schools, though this, 
 I acknowledge, doth not want its use, but being conversant 
 in the natural and genuine principles and grounds of reason- 
 ing, whether derived from sense or memory, from compari- 
 son of related ideas, from testimony, experience or analogy. 
 School-logic, as was well observed by Mr. Locke, is much 
 better calculated for the detection of sophistry than the dis- 
 covery of truth. Its forms of argumentation in mood and 
 figure carry too much artifice, not to say mechanism, in the 
 very front of them, to suit the free and disengaged manner 
 of the orator, in whom everything ought to appear perfectly 
 natural and easy, and nothing that looks like contrivance or 
 insidious design. But though the logician’s manner is not 
 to be copied by the public speaker, his art will be of use, 
 sometimes in furnishing topics of argument, often in suggest*- 
 ing hints to assist in refutation. But true logic, it must be 
 acknowledged, is best studied not in a scholastic system, but 
 in the writings of the most judicious and best reasoners on 
 the various subjects supplied by history, science and philoso- 
 phy. And with regard to language, as it is the English 
 alone with which the preachers in this country, a very few 
 excepted, are concerned as public speakers, they ought not 
 only to study its structure and analogy in our best gramma- 
 rians, but endeavor to familiarize themselves to its idiom, and 
 to acquire a sufficient stock of words and a certain facility 
 in using them, by an acquaintance with our best English 
 authors. . We have the greater need of this, as in this part 
 of the island we labor under some special disadvantages, 
 which, that our compositions may be more extensively use- 
 ful, it is our duty to endeavor to surmount. 
 
 As to the rhetorical art itself, in this particular the moderns 
 appear to me to have made hardly any advance or improve- 
 ment upon the ancients. I can say, at least, of most of the 
 
 ' See the Philosophy of rhetoric, vol. T. book I. ch. iv. of the rela- 
 tion which Eloquence bears to Logic and to Grammar. 
 
360 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 performances in the way of institute, which I have had an 
 opportunity of reading on this subject, either in French or 
 English, everything valuable is servilely copied from Aristotle, 
 Cicero, and Quintilian, in whose writings, especially Quin- 
 tilian’s Institutions, and Cicero’s books de inventione, those 
 called ad Herennium^ and his dialogues de oratore^ every 
 public speaker ought to be conversant. To these it will not 
 be amiss to add Longinus on the sublime, Dionysius of Hal- 
 icarnassus, and some others. And as, in every art, the ex- 
 amples of eminent performers will be found to the full as in- 
 structive to the student, as the precepts laid down by the 
 teacher, antiquity does here at least furnish us with the best 
 models in the orations of Cicero in Latin, and in those of 
 Aeschines and Demosthenes in Greek. Of modern authors 
 considered in both views, as teachers of the art, and as per- 
 formers, I would recommend what Rollin and Fenelon have 
 written on the subjcet, the sermons, and also the lectures on 
 eloquence lately published by the ingenious and truly elo- 
 quent Dr. Blair ; to which give me leave to add the sermons 
 of my amiable and much lamented friend Mr. Farquhar, 
 which, though no other than fragments, having been left un- 
 finished by the author, who appears to have had no view to 
 publication, and though consequently less correct in point 
 of language, are, on account of the justness of the sentiments, 
 and the affecting warmth with which they are written, high- 
 ly admired by persons of taste and discernment. i 
 
 LECTURE 11. 
 
 OF THE SENTIMENT IN PULPIT DISCOURSES. 
 
 I am now to consider the train of sentiment, the elocution, 
 and the pronunciation, that are best adapted to the pulpit. 
 Of these things I only mean at first to take a more general 
 
 ^ Here the author introduced for his second lecture the tenth chap- 
 ter of the first book of his Philosophy of Rhetoric, entitled “The 
 different kinds of public speaking in use among the moderns, com- 
 pared, with a view to their different advantages in respect of elo- 
 quence.” In that chapter there are several things highly worthy of 
 the attention of tlie preacher. 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 361 
 
 and cursory survey, and make such remarks on each, as will 
 hold almost universally of all the instructions given from the 
 pulpit, whatever the particular subject be. As to those 
 which may suit the different sorts of sermons and other dis- 
 courses to be employed by the preacher, I shall have occa- 
 sion afterwards to take notice of them, when I come to in- 
 quire into the rules of composition, worthy the attention of* 
 the Christian orator, and to mark out the different kinds,, 
 whereof this branch of eloquence is susceptible. 
 
 I begin at this time with what regards the sentiments.. 
 Let it be observed, that I here use the term sentiments in the- 
 greatest latitude for the sense or thoughts. 1 rhean thereby 
 what may be considered as the soul of_ the discourse, or all 
 the instruction of whatever kind, that is intended to be con- 
 veyed by means of the expression into the minds of the hear- 
 ers. Perhaps the import of the word will be more exactly 
 ascertained by saying, it is that in any original performance,, 
 which it behooves a translator to retain in his version into 
 another language, whilst the expression is totally changed. 
 Thus (to preserve the metaphor of soul and body already 
 adopted) we may say, that a discourse in being translated 
 undergoes a sort of transmigration. The same soul passes 
 into a different body. For if the ideas, the sense, the infor- 
 mation, conveyed to the hearers or readers, be not the same 
 in the version, as in the original performance, the translation 
 is not faithful. Now all that regards the soul or sense may 
 be distributed into these four different forms of communica- 
 tion, namely, narration^ explanation, reasoning, and moral 
 reflection. This last is sometimes, by way of eminence, 
 called sentiment. 
 
 To the first of these, narration, there will be pretty fre- 
 quent occasion of recourse, both for the illustration of any 
 point of doctrine or portion of Scripture wherewith the sub- 
 ject happens to be connected, and also for affecting the hear- 
 ers in a way suitable to the particular aim of the discourse. 
 And indeed it often happens, that nothing is better adapted 
 to this end, than an apposite passage of history properly re- 
 lated. But what are the rules, it will be asked, by the due 
 observance of which propriety in this matter may be attain- 
 ed? One of those most commonly recommended is, to be 
 brief. But this rule needs explanation, as there is nothing 
 we ought more carefully to avoid than a cold uninteresting 
 conciseness, which is sometimes the consequence of an ex- 
 31 
 
362 LECTURES ON PULPIT ELOQUENCE. 
 
 cessive desire of brevity. Brevity in relating, as in every- 
 thing else, is only so far commendable, as it is rendered com- 
 patible with answering all the ends of the relation. Where 
 these are not answered, through an affectation of being very 
 nervous and laconic, comprehending much in little, the nar- 
 ration ought not to be styled brief, but defective. In strict- 
 ness, the relation ought to contain enough, and neither more 
 nor less. But what is enough? That can be determined 
 only by a proper- attention to the end for which the narration 
 was introduced. A narrative may contain enough to render 
 the story and its connection intelligible to the hearer^ yet not 
 enough to fix his attention and engage his heart, and may 
 therefore be justly chargeable with a faulty conciseness. 
 But if this extreme ought to be carefully guarded against, it 
 well deserves your notice, that the contrary^ and no less dan- 
 gerous extreme of prolixity, by entering into a detail too 
 minute and circumstantial, ought with equal care to be 
 avoided. If, in consequence of the first error the hearer’s 
 mind remains unsatisfied, in consequence of the second it is 
 cloyed. Both faults can be avoided only by such a judicious 
 selection of circumstances, as at once excludes nothing es- 
 sential to the purposes of perspicuity and connection, or con- 
 ducive to the principal scope of the narration, and includes 
 nothing, that in the respects aforesaid can be deemed super- 
 fluous. Such is every circumstance that can be denomina- 
 ted remote, trivial, or necessarily implied in the other cir- 
 cumstances mentioned. But to assist the preacher in con- 
 ducting such narratives, when pertinent, nothing will serve 
 so well for a model, as the historical part of sacred writ. No- 
 where else will he find such simplicity, as brings what is said 
 ^to the level of the meanest capacity, united with such dignity, 
 'as is sufficient to engage the attention of the highest. Pas- 
 sages of Scripture history, when they happen to coincide with 
 the speaker’s view, are much preferable to those which may 
 be taken from any other source ; and that on a double ac- 
 count. First, it may be supposed, that not only all the se- 
 rious part, but even the much greater part of the audience, 
 being better acquainted with these, will both more readily 
 perceive and more strongly feel the application which the 
 preacher makes of them ; and secondly, the authority of holy 
 writ gives an additional weight to that which is the intent of 
 the narrative. I do not say, however, that a preacher, in 
 quoting instances, examples and authorities, ought to confine 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 363 
 
 himself entirely to the sacred history. Our blessed Lord, 
 though, addressing himself only to Jews, did not hesitate to 
 lay the foundation of some of his parables in those customs 
 which had arisen solely from their intercourse with the 
 Romans. Of this the parable you have, Luke 19: 12, etc., 
 of the nobleman who travelled into a distant land, in order 
 that he might obtain the royal power, and return king over 
 his countrymen, is an evident instance. Such was become 
 the general practice in all the provinces and states dependent 
 upon Rome. The royalty was often not to be attained with- 
 out applications to the Roman senate and these were often 
 thwarted, as in the parable, by counter applications, either 
 from the people, or from some rival for power. Nay, there 
 is very probably in that parable an allusion to some things 
 which had actually happened in regard to the succession of 
 Archelaus, son of Herod, king of Judea, with which many of 
 his hearers could not fail to be acquainted, the thing having 
 happened but recently and in their own time. Nor was the 
 apostle Paul at all scrupulous in illustrating the sublimest 
 truths of the gospel, by the exercises and diversions which 
 obtained at that time among the idolatrous Greeks. But 
 even in those cases wherein Scripture doth not furnish the 
 facts, it supplies us with an excellent pattern of a natural, 
 simple and interesting manner in which the relation ought to 
 be conducted. 1 shall only add on this article, that the dif- 
 ferent circumstances ought to be so fitly and so naturally 
 connected, that those which precede may easily introduce 
 those which follow, and those which follow may appear ne- 
 cessarily to arise out of those which precede. This, by add- 
 ing to the credibility and verisimiiitude, greatly increases 
 the effect of the whole. I shall not at this time say anything 
 of those qualities which more regard the expression than the 
 thought, as there will be scope for this afterwards. 
 
 The second thing comprised under the term thought, or 
 sentiment, was explication, in which I include also description 
 and definition. And on this, the rules laid down upon the for- 
 mer article will equally hold good. The same care and at- 
 tention will be requisite, both in culling and disposing the 
 particulars, that the whole may be neither tedious nor unsat- 
 isfactory. In regard to disposition and arrangement, there 
 is rather more art necessary in this case than in the former. 
 In the former, to wit, narrative, all the material circumstan- 
 ces are successive, and the order of introducing them must 
 
364 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 in a great measure be determined by the order of time. But 
 in explication, they are simultaneous, and therefore require 
 the exercise of judgment and reflection, in assigning to each 
 its proper place and order in the discourse. Need it be add- 
 ed, that in all descriptive enumerations particular care ought 
 to be taken, that nothing foreign be comprehended, and that 
 nothing which properly belongs to the subject be omitted. 
 The logical rules in regard to definition are sufficiently known, 
 and therefore shall not here be repeated. On the whole, in 
 regard to both the preceding articles, a certain justness of 
 apprehension is of all things the most important in a speak- 
 er. If he has not a clear conception of the matter himself, 
 it can never be expected he should convey it to others. 
 
 The third thing mentioned as belonging to the thought, 
 was reasoning. When it is considered, what a mixed society 
 a Christian assembly for the most part is, and how little the 
 far greater number, even of what are called the politest con- 
 gregations, is accustomed to the exercise of the discursive 
 faculty, it will be evident that anything in the way of argu- 
 ment would need to be extremely simple, consisting of but a 
 very few steps, and extremely clear, having nothing in that 
 is of an abstract nature, and so not easily comprehended by 
 them, and nothing that alludes to facts which do not fall with- 
 in ordinary observation. If the argument is not deduced 
 from experience, or the common principles of the understand- 
 ing, but from the import of the words of Scripture, one would 
 need to be particularly distinct in setting the sacred text be- 
 fore them, avoiding as much as possible, everything that sa- 
 vors of subtlety, conceit or learned criticism. Something in- 
 deed of criticism, when the point to be proved, is a point 
 merely of revelation, cannot always be avoided. In general, 
 however, we are warranted to say, it ought to be avoided as 
 much as possible. The passages of holy writ, therefore, 
 which you make choice of, in support of your doctrine, ought 
 to be always the plainest and the most direct. Though you 
 should perhaps find other passages, in which to a man of let- 
 ters, there might appear equal or even stronger evidence, yet 
 if such passages would require a commentary or elaborate 
 disquisition to elucidate them, they are not so convincing to 
 the people, and should, therefore, be let alone. 
 
 It may not be improper here, however, before we dismiss 
 this article, to examine a little what the occasions are which 
 require reasoning from the pulpit, and what are the different 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 365 
 
 topics of argument adapted to the different natures of the sub- 
 ject. These last are very properly divided into practical and 
 speculative. In the former, the preacher argues to enforce 
 the practice of a duty recommended by him ; in the latter, 
 to gain the belief of his hearers to a tenet he thinks fit to de- 
 fend. In the former case, it is his aim to evince the beau- 
 ty, the propriety, the equity, the pleasantness, or the utility 
 of such a conduct both for time and for eternity. His topics 
 therefore are all drawn from common life and experience, 
 from the common sense of mankind and the most explicit 
 declarations of holy writ, topics in a great measure the same 
 with those on which men of all conditions are wont to argue 
 with one another, in regard to what is right and prudent in 
 the management of their ordinary secular affairs. Such were 
 the topics, to which our Lord himself had recourse in his pa- 
 rables, always illustrating the reasons and motives which 
 ought to influence in the things of eternity, by the reasons 
 and motives which do commonly influence us in the things 
 of time. Such topics are consequently, if properly conduct- 
 ed, level to the capacities of all. Whereas in the latter ease, 
 when the subject is of doctrinal points, or points of specula- 
 tion, the resources of the preacher are extremely different. 
 His reasoning must then be drawn from the essential natures 
 and differences of things, and the comparison of abstract 
 qualities, or perhaps from abstruse and critical disquisitions 
 of the import of some dark and controverted passages of 
 Scripture, which it must be owned, are beyond the sphere of 
 the illiterate. I would not by this be understood to mean, 
 that controversy should never be admitted into the pulpit. 
 We are exhorted by the apostle Jude earnestly to contend 
 for the faith, which was once delivered to the saints.’’ And 
 Paul in his epistles hath given us an excellent example of 
 this laudable zeal in support of the fundamental doctrines of 
 our religion, against those who denied or doubted them. 
 This he shows, as on several other occasions, so in particu- 
 lar in the defence of the doctrine of the resurrection, and in 
 opposition to that false dogma of the Judaizing teachers of 
 his time, that the observance of circumcision and of the oth- 
 er ceremonies of the law is necessary to salvation. And in- 
 deed from the reason of the thing it is manifest, that in a re- 
 ligious institution founded on certain important truths or 
 principles, through the belief of which only it can operate on 
 the hearts and influence the lives of men, it must be of the 
 31 * 
 
366 
 
 LECTURES ON PLLPIT ELOQUENCE. 
 
 Utmost consequence to refute the contrary errors, when they 
 appear to be creeping in or gaining ground among the peo- 
 ple. But before the preacher attempt a refutation of this 
 tind, there are two things he ought impartially and carefully 
 to inquire into. First, he ought to inquire, whether the te- 
 net he means to support be one of the great truths of religion 
 or not. It may be a prevalent opinion, it may have a refer- 
 ence to the common salvation, nay more, it may be a true 
 opinion, and yet no article of the faith which was once de- 
 livered to the saints. These articles are neither numerous 
 nor abstruse. We cannot say so much in regard to the com- 
 ments and glosses of men. Yet it is an undoubted fact, that 
 where the former have excited one controversy in the church 
 the latter have produced fifty. It must therefore be of im- 
 portance to him, to be well-assured that he is vindicating the 
 great oracles of unerring wisdom, and not the precarious in- 
 terpretations and glosses of fallible men ; that he acts the 
 part of the genuine disciple of Christ, and not the blind fol- 
 lower of a merely human guide. In the former case only he 
 defends the cause of Christianity ; in the latter he but supports 
 the interest of a sect or faction. In that, he contends for the 
 faith ; in this, he dotes about questions and strifes of words, 
 vain janglings, perverse disputings of men of corrupt minds, 
 and involving himself in oppositions of science falsely so 
 called.’’ And that under this last class, the far greater part 
 of our theological disputes are comprehended, even such as 
 have been too often and too hotly agitated in the pulpit, is not 
 to be denied. Such in particular are a great many of the 
 doctrinal controversies, which different parties of protestants 
 have with one another. They may with great propriety be 
 styled loyo^a)[iaiy (strifes of words, I Tim. 6: 4.) an empha- 
 tic term of the apostle Paul ; for they are not only wars with 
 words, but wars merely about words and phrases, where there 
 is no discernible, or at least, no material difference in the 
 sense; and which agreeably to the character he gives of 
 them, ‘‘ gender strifes, and minister idle disputes rather than 
 godly edifying.” The second thing which the preacher 
 ought to inquire into, before he engage in preaching contro- 
 versy, is whether the false doctrine he means to refute has 
 any number of partizans amongst his hearers; or whether 
 there be any immediate danger of their being seduced to that 
 opinion. If otherwise, the introduction of such questions 
 might possibly raise doubts where formerly there were none, 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 367 
 
 and at any rate, unless managed with uncommon prudence 
 and temper, have rather a tendency that is unfavorable to the 
 Christian spirit, and in narrow minds is apt to beget a sort 
 of bitterness and uncharitableness, which these dignify in 
 themselves with the name of zeal, though in their adversaries 
 they can clearly see its malignity. At the same time, that I 
 give these caveats against the abuse, I by no means deny the 
 occasional expediency and use of controversy. 
 
 As to the fourth and last species of thought mentioned, 
 moral reflection, or what is sometimes peculiarly denominated 
 sentiment ; there is much less hazard that in this we should 
 succeed. Here the preacher, if he is at all judicious in his 
 choice, runs less risk of either growing tiresome to the more 
 improved part of his audience, or unintelligible to those whose 
 understandings have not been cultivated. In the former, 
 the rational powers are addressed ; in this, the heart and the 
 conscience. Indeed, I am far from thinking, that these two 
 kinds of addresses may not often be happily blended togeth- 
 er ; particularly, when the subject relates to moral conduct, 
 an address of the latter kind, if interwoven with a plain nar- 
 rative, will frequently prove the most effectual means of re- 
 moving unfavorable prepossessions, engaging affection as well 
 as satisfying reason, and bringing her to be of the same party. 
 It was a method often and successfully employed by our bless- 
 ed Lord, when attacked by a Jewish bigotry, on the extent 
 that ought to be given to the love of our neighbor. The 
 maxims of the Pharisees, like those of all bigots, of every age, 
 nation and profession, were very illiberal ; and measuring the 
 universal Father, by their own contracted span, they could 
 not bear to think that those of a different nation, and still 
 more those who differed in religious matters, could be com- 
 prehended under it. When attacked by these narrow-heart- 
 ed zealots, in what manner, I pray you, doth he silence con- 
 tradiction, and gain every susceptible heart over to his side ? 
 Not by subtle ratiocination on the beauty of virtue, or on the 
 eternal and unalterable fitness of things; but by a simple sto- 
 ry, by the parable of the compassionate Samaritan, in the 
 conclusion of which he shows, that, even their own conscien- 
 ces being judges, to act agreeably to the more extensive 
 explanation of the duty, was the more amiable part, 
 and consequently more worthy of their esteem and imitation. 
 Again, when he would show, that even the profligate are not 
 to be abandoned to despair, with what an amazing superiori- 
 
368 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 ty doth he subdue tlie most unrelenting pharisaic pride by 
 the parable of the prodigal? Who ever could so quickly dis- 
 sipate the thickest clouds raised by inveterate prejudices and 
 party-spirit, and render the only unequivocal standard of mo- 
 ral truth, the characters of the divine law engraven on the 
 human heart, to ail who are not wilfully blind distinctly legi- 
 ble ? Could any the most acute and elaborate dissertation on 
 moral rectitude, or the essential qualities and relations of 
 things, have produced half the effect, even in point of convic- 
 tion, as well as of feeling ? How different his method from 
 that of the ancient sophists? But not more different than 
 their aims. Their aim was to make men talk fluently and 
 plausibly on every subject; his, to make them think justly 
 and act uprightly. 
 
 So much shall suffice for what regards the sentiments or 
 thoughts in general, that are adapted to the eloquence of the 
 pulpit, whether narration, explanation, reasoning, or moral 
 reflection. On this head, we were under a necessity of being 
 briefer and more general, as it is here that a man’s natural 
 talents, genius, taste and judgment, have the greatest sway ; 
 and where nature has denied these talents, it is in vain to 
 imagine that the defect can ever be supplied by art. Where- 
 as the principal scope for the exertions of art and education 
 is in what regards language, composition and arrangement. 
 It is principally in what regards the thought, that we may 
 say universally, whatever be the species of eloquence a man 
 aims to attain, everything that serves to improve his knowl- 
 edge, discernment and good sense, serves also to improve him 
 as an orator. “ Scribendi recte sapere est et principium et 
 fons.’^ 
 
 LECTURE III. 
 
 OF THE EXPRESSION. 
 
 In my last lecture, I treated in general of the thought or 
 sentiment of the discourse, and laid before you some reflec- 
 tions on the different sorts into which it is distinguishable, 
 narration, explanation, argumentation and moral reflection, 
 and the methods whereby each ought to be conducted by the 
 Christian orator. I proceed now to consider what may prop- 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 369 
 
 erly be called the expression of the sentiments by language. 
 By this word I here mean, all that regards the enunciation of 
 the thoughts by language. It is by this, that eloquence holds 
 of grammar, as it is by the other, that she holds of logic. 
 
 A few words therefore on what I may call the grammatical 
 expression, before I enter on the consideration of the rhetori- 
 cal. The work of the grammarian serves as a foundation to 
 that of the rhetorician. The highest aim of the former is the 
 lowest aim of the latter. The one seeks only purity, the 
 other superadds elegance and energy. Grammatical purity 
 in any language, (suppose English, that in which every preach- 
 er in this country is chiefly interested,) requires a careful ob- 
 servance of these three things; first, that the words employed 
 be English words ; secondly, that they be construed in the 
 English idiom ; thirdly, that they be made to present to the 
 reader or hearer the precise meaning, which good use hath 
 affixed to them. A trespass against the first, when the word 
 is not English, is called a barbarism ; a trespass against the 
 second, when the fault lies in the construction, is termed a 
 solecism ; a trespass against the third, when the word, though 
 English, is not used in its true meaning, is denominated an 
 impropriety. As the foundation is necessary to the super- 
 structure, so an attention to grammatical purity is previously 
 necessary to one who would attain the elegant, affecting, and 
 energetic expression of the orator. Permit me, therefore, to 
 take this opportunity of recommending to you, to bestow 
 some time and attention on the perusal of our best English 
 grammars, and to familiarize yourselves to the idiom of our 
 best and purest writers. It is, I think, a matter of some 
 consequence, and therefore ought not to be altogether neg- 
 lected by the student. 
 
 I know it will be said, that when all a man’s labor is em- 
 ployed in instructing the people of a country parish, to which 
 there is little or no resort of strangers, propriety of expression 
 is not a matter of mighty moment, provided he speak in such 
 a manner as to be intelligible to his parishioners. I admit 
 the truth of what is advanced in this objection, but by no 
 means the consequence which the objectors seem disposed to 
 draw from it. I must therefore entreat that a few things may 
 be considered on the other hand. And first, you cannot 
 know for certain, where it may please Providence that your 
 lot should be. If you acquire the knowledge of the language 
 in the proper acceptation of the word, you acquire a dialect 
 
370 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 which will make you understood wherever the language is 
 spoken ; for as the English translation of the Bible, and as all 
 our best writings, are in what I may call the general and 
 pure idiom of the tongue, that idiom is perfectly well under- 
 stood even by those, who do not speak with propriety them- 
 selves. Whereas if you neglect grammatical accuracy, it is 
 a hundred to one, that many of your words and phrases will 
 be misunderstood in the very neighboring district or county. 
 And even though they should be intelligible enough, they 
 have a coarseness and vulgarity in them, that cannot fail to 
 make them appear to men of knowledge and taste ridiculous ; 
 and this doth inexpressible injury to the thought conveyed 
 under them, how just and important soever it be. You will 
 say, that this is all the effect of mere prejudice in the hearers, 
 consequently unreasonable and not to be regarded. Be it, 
 that this is prejudice in the hearers, and therefore unreason- 
 able. It doth not follow, that the speaker ought to pay no 
 Regard to it. It is the business of the orator to accommodate 
 himself to men, such as he sees they are, and not such as he 
 imagines they should be. A certain pliancy of disposition in 
 regard to innocent prejudices and defects, is what in our in- 
 tercourse with the world, good sense necessarily requires of 
 us, candor requires of us, our religion itself requires of us. 
 It is this very disposition, which our great apostle recom- 
 mends by his own example, where he tells us that he ‘‘ be- 
 came all things to all men, that he might by all means save 
 some.” But upon impartial examination, the thing perhaps 
 will be found not so unreasonable, as at first sight it may 
 appear. A man of merit and breeding you may disguise by 
 putting him in the apparel of a clown, but you cannot justly 
 find fault, that in that garb he meets not with the same re- 
 ception 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 anything to make an unfavorable impression, 
 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 writer 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 Chris- 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 371 
 
 tian turn critic.’’ The answer was judicious and well ex- 
 pressed. That the thought may enter deeply into the mind 
 of the reader or hearer, there is need of all the assistance 
 possible from the expression. Little progress can it be ex- 
 pected then, that the former shall make, if there be anything 
 in the latter, which serves to divert the attention from it. 
 And this effect at least of diverting the attention, even mere 
 grammatic' blunders with those who are capable of discerning 
 
 them, are but too apt to produce. The more immediate ob- 
 ject with us is rhetorical, not grammatical expression ; and 
 only that kind of the former which is specially adapted to the 
 Christian oratory. For though there be not perhaps any 
 qualities requisite here, which may not with good effect be 
 employed by those whose province it is to harangue from the 
 bar or in the senate, and though there be very few of the 
 qualities of elocution, which may not on some occasions, 
 with great propriety, be employed from the pulpit ; yet some 
 of them, without all question, are more essential to one 
 species of oratory than to another, and it is such as are most 
 adapted to the discourses with which we are here concerned, 
 that I propose now particularly to consider. Before all things 
 
 then, in my judgment, the preacher ought to make it his stu- 
 dy, that the style of his discourses be both perspicuous and 
 affecting. I shall make a few observations to illustrate each 
 of these particulars. 
 
 First I say, his style ought to be perspicuous. Though it 
 is indeed a most certain fact, that perspicuity is of the ut- 
 most consequence to every orator, (for what valuable end can 
 any oration answer, which is not understood?) this quality 
 doubtless ought to be more a study to the Christian orator 
 than to any other whatever. The reason is obvious. The 
 more we are in danger of violating any rule (especially if 
 it be a rule of the last importance), the more circumspection 
 we ought to employ to avoid that danger. Now that the 
 preacher must be in much greater danger in this respect than 
 any other public speaker, is manifest from the mixed charac- 
 ter at best, often from the very low character in respect of 
 acquired knowledge, of the audience to whom his speech is 
 addressed. Perspicuity is in a great measure a relative 
 quality. A speech may be perspicuous, to one, which to 
 another is unintelligible. It is possible indeed to be obscure 
 in pleading before the most learned and discerning judges, 
 because the pleader’s style may be remarkably perplexed and 
 
372 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 intricate; but without any perplexity or intricacy of style, it 
 is even more than possible, that a man of reading and educa- 
 tion shall speak obscurely when he addresses himself in a set 
 discourse to simple and illiterate people. There is a cause 
 of darkness in this case, totally independent of the grammati- 
 cal structure of the sentences, and the general character of 
 the style. It is, besides, of all causes of obscurity, that 
 which is most apt to escape the notice of a speaker. Nothing 
 is more natural than for a man to imagine, that what is in- 
 telligible to him is so to every body, or at least that he speaks 
 with sufficient clearness, when he uses the same language 
 and in equal plainness, with that in which he hath studied 
 the subject, and been accustomed to read. But however 
 safe this rule of judging may be in the barrister and the 
 senator, who generally address their discourses to men of 
 similar education with themselves, and of equal or nearly 
 equal abilities and learning, it is by no means a proper rule 
 for the preacher, one destined to be in spiritual matters a 
 guide to the blind, a light to them who are in darkness, an 
 instructer of the foolish, and a teacher of babes. Therefore, 
 besides the ordinary rules of perspicuity in respect of diction, 
 which in common with every other public speaker he ought 
 to attend to, he must advert to this in particular, that the 
 terms and phrases he employs in his discourse be not beyond 
 the reach of the inferior ranks of people. Otherwise his 
 preaching is, to the bulk of his audience, but beating the 
 air ; whatever the discourse may be in itself, the speaker is to 
 them no better than a sounding brass or a tinkling cymbal. 
 It is reported of Archbishop Tillotson, that he was wont, be- 
 fore preaching his sermons, to read them privately to an illit- 
 erate old woman of plain sense, who lived in the house with 
 him, and wherever he found he had employed any word or 
 expression, that she did not understand, he instantly erased 
 it, and substituted a plainer in its place, till he brought the 
 style down to her level. The story is much to the prelate’s 
 honor; for however incompetent such judges might be of 
 the composition, the doctrine or the argument, they are cer- 
 tainly the most competent judges of what terms and phrases 
 fall within the apprehension of the vulgar, the class to which 
 they belong. But though such an expedient would not 
 answer in every situation, we ought at least to supply the 
 want of it by making it more an object of attention than is 
 commonly done, to discover what in point of language falls 
 within and what without the sphere of the common people. 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 373 
 
 Before I dismiss this article of perspicuity, I shall mention 
 briefly a few of those faults by which it is most commonly 
 transgressed. 
 
 The first is pedantry, or an ostentation of learning, by fre» 
 quent recourse to those words and phrases which are called 
 technical, and which are in use only among the learned. 
 This may justly be denominated the worst kind of obscurity y. 
 because it is always an intentional obscurity. In other cases 
 a man may speak obscurely, without knowing it ; he may on 
 some subjects speak obscurely, and though he suspects it^ 
 may not have it in his power to remedy it ; but the pedant 
 affects obscurity. He is dark of purpose, that you may think 
 him deep. The character of a profound scholar is his pri- 
 mary object. Commonly indeed he overshoots the mark, and 
 with all persons of discernment loses this character by his 
 excessive solicitude to acquire it. The pedant in literature 
 is perfectly analogous to the hypocrite in religion. As ap- 
 pearance and not reality is the great study of each, both in 
 mere exteriors far outdo the truly learned and the pious, with 
 whom the reputation of learning and piety is but a secondary 
 object at the most. The shallowness, however, of such pre- 
 tenders rarely escapes the discovery of the judicious. But if 
 falsehood and vanity are justly accounted mean and despica- 
 ble, wherever they are found ; when they dare to show them- 
 selves in the pulpit, a place consecrated to truth and purity, they 
 must appear to every ingenuous mind perfectly detestable. Il 
 must be owned, however, that the pedantic style is not now 
 so prevalent in preaching, as it hath been in former times, 
 and therefore needs not to be further enlarged on. There is 
 indeed a sort of literary diction, which sometimes the inex- 
 perienced are ready to fall into insensibly, from their having 
 been much more accustomed to the school and to the closet, 
 to the works of some particular schemer in philosophy, than 
 to the scenes of real life and conversation. This fault, though 
 akin to the former, is not so bad, as it may be without affec- 
 tation, and when there is no special design of catching ap- 
 plause. It is, indeed, most commonly the consequence of 
 an immoderate attachment to some one or other of the vari- 
 ous systems of ethics or theology that have in modern times 
 been published, and obtained a vogue among their respective 
 partizans. Thus the zealous disciple of Shaftsbury, Aken- 
 side and Hutcheson, is no sooner licensed to preach the gos- 
 pel, than with the best intentions in the world, he harangues 
 
374 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 the people from the pulpit on the moral sense and universal 
 benevolence, he sets them to inquire whether there be a per- 
 fect conformity in their affections to the supreme symmetry 
 established in the universe, he is full of the sublime and 
 beautiful in things, the moral objects of right and wrong, and 
 the proportionable affection of a rational creature towards 
 them. He speaks much of the inward music of the mind, 
 the harmony and the dissonance of the passions, and seems, 
 by his way of talking, to imagine, that if man have this same 
 moral sense, which he considers as the mental ear, in due 
 perfection, he may tune his soul with as much ease as a mu- 
 sician tunes a musical instrument. The disciple of Doctor 
 Clarke, on the contrary, talks to us in somewhat of a soberer 
 strain, and less pompous phrase, but not a jot more edifying, 
 about unalterable reason and the eternal fitness of things, 
 about the conformity of our actions to their immutable rela- 
 tions and essential differences. All the various sects or par- 
 ties in religion have been often accused of using a peculiar 
 dialect of their own, when speaking on religious subjects, 
 which though familiar to the votaries of the party, appears 
 extremely uncouth to others. The charge, I am sensible, 
 is not without foundation, though all parties are not in this 
 respect equally guilty. We see, however, that the different 
 systems of philosophy, especially that branch which comes 
 under the denomination of .pneumatology, are equally liable 
 to this imputation with systems of theology. I would not be 
 understood, from anything I have said, to condemn in the 
 gross either the books or systems alluded to. They have 
 their excellences as well as their blemishes ; and as to many 
 of the points in which they seem to differ from one another, 
 I am satisfied that the difference is, like some of our theologi- 
 cal disputes, more verbal than real. Let us read even on op- 
 posite sides, but still so as to preserve the freedom of our 
 judgment in comparing, weighing and deciding, so that we 
 can with justice apply to ourselves, in regard to all human 
 teachers, the declaration of the poet, 
 
 Nullius addictiis jurare in verba magislri. 
 
 And even in some cases, wherein we approve the thought in 
 any of those authors, it may not be proper to adopt the lan- 
 guage. The adage, which enjoins us to think with the learn- 
 ed, but speak with the vulgar, is not to be understood as en- 
 joining us to dissemble ; but not to make a useless parade of 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 375 
 
 learning, particularly to avoid everything in point of language 
 which would put the sentiments we mean to convey beyond 
 the reach of those with whom we converse. It was but just 
 now admitted, that the different sects or denominations of 
 Christians had their several and peculiar dialects. I would 
 advise the young divine, in forming his style in sacred mat- 
 ters, to avoid as much as possible the peculiarities of each. 
 The language of Holy Scripture and of common sense af- 
 fords him a sufficient standard. And with regard to the dis- 
 tinguishing phrases, which our factions in religion have in- 
 troduced, though these sometimes may appear to superficial 
 people and half thinkers sufficiently perspicuous, the appear- 
 ance is a mere illusion. The generality of men, little ac- 
 customed to reflection, are so constituted, that what their 
 ears have been long familiarized to, however obscure in itself, 
 or unmeaning it be, seems perfectly plain to them. They 
 are well acquainted with the terms, expressions and custom- 
 ary application, and they look no farther. A great deal of 
 the learning in divinity of such of our common people as 
 think themselves, and are sometimes thought by others, 
 wonderful scholars, is of this sort. It is generally the fruit 
 of much application, strong memory and weak judgment, and 
 consisting mostly of mere words and phrases, is of that kind 
 of knowledge which pufleth up, gendereth self-conceit, that 
 species of it in particular known by the name of spiritual 
 pride, captiousness, censoriousness, jealousy, malignity, but 
 by no means ministereth to the edifying of the hearers in 
 love. This sort of knowledge I denominate learned igno- 
 rance, of all sorts of ignorance the most difficult to be sur- 
 mounted, agreeably to the observation of Solomon, “ Seest 
 thou a man wise in his own conceit, there is more hope of 
 a fool than of him.” Would you avoid then feeding the 
 vanity of your hearers, supplying them with words instead 
 of sense, amusing them with curious questions and verbal 
 controversies, instead of furnishing them with useful and 
 practical instruction, detach yourselves from the artificial, 
 ostentatious phraseology of every scholastic, or system build- 
 er in theology, and keep as close as possible to the pure style 
 of holy writ, which the apostle calls “ the sincere or unadul- 
 terated milk of the word.” The things, which the Holy 
 Spirit hath taught by the prophets and apostles, give not in 
 the words which man’s wisdom teacheth, but in the words 
 which the Holy Spirit teacheth, a much more natural and 
 
376 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 suitable language. But be particularly attentive that the 
 Scripture expressions employed be both plain and apposite. 
 The word of God itself may be, and often is handled un- 
 skilfully. Would the preacher carefully avoid this charge, 
 let him first be sure that he hath himself a distinct meaning 
 to everything he advanceth, and next examine, whether the 
 expression he intends to use be a clear- and adequate enunci- 
 tion of that meaning. For if it is true, that a speaker is 
 sometimes not understood, because he doth not express his 
 meaning with sufficient clearness, it is also true that some- 
 times he is not understood, because he hath no meaning to 
 express. 
 
 The last advice I would give on the head of perspicuity is, 
 in composing, to aim at a certain simplicity in the structure 
 of your sentences, avoiding long, intricate and complex pe- 
 riods. Remember always that the bulk of the people are 
 unused to reading and study. They lose sight of the con- 
 nection in very long sentences, and they are quite bewilder- 
 ed, when, for the sake of rounding a period, and suspending 
 the sense till the concluding clause, you transgress the cus- 
 tomary arrangement of the words. The nearer therefore 
 your diction comes to the language of conversation, it will 
 be the more familiar to them, and so the more easily appre- 
 hended. In this too the style of Scripture is an excellent 
 model. So much for perspicuity. 
 
 The next quality I mentioned in the style, was, that it be 
 affecting. Though this has more particularly a place in 
 thbsemscourses, which admit and even require a good deal 
 of the pathetic, yet, in a certain degree, it ought to accom- 
 pany everything that comes from the pulpit. All from that 
 quarter is conceived to be, mediately or immediately, con- 
 nected with the most important interests of mankind. This 
 gives a propriety to the affecting rhanner in a certain degree, 
 whatever be the particular subject. It is this quality in 
 preaching, to which the French critics have given the name 
 of onction, and which they explain to be, an affecting sweet- 
 ness of manner which engages the heart. It is indeed that 
 \yarmth, and gentle emotion in the address and language, 
 which serves to show, that the speaker is much in earnest in 
 what he says, and is actuated to say it from the tenderest 
 concern for the welfare of his hearers. As this character, 
 however, can be considered only as a degree of that which 
 comes under the general denomination of pathetic, we shall 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 377 
 
 have occasion to consider it more fully afterwards. It is 
 enough here to observe, that as the general strain of pulpit 
 expression ought to be seasoned with this quality, this doth 
 necessarily itnply, that the language be ever grave and 
 serious. The necessity of this results from the consideration 
 of the very momentous effect which preaching was intended 
 to produce; as the necessity of perspicuity, the first quality 
 mentioned, results from the consideration of the character 
 sustained by the hearers. That the effect designed by this 
 institution, namely the reformation of mankind, requires a 
 certain seriousness, which though occasionally requisite in 
 other public speakers, ought uniformly to be preserved by 
 the preacher, is a truth that will scarcely be doubted by any 
 person who reflects. This may be said in some respect to 
 narrow his compass in [persuasion, as it will not permit the 
 same free recourse to humor, wit and ridicule, which often 
 prove powerful auxiliaries to other orators at the bar and in 
 the senate, agreeably to the observation of the poet, 
 
 Ridiculum aeri 
 
 Fortius et melius magnas plerumque secal res. 
 
 At the same time, I am very sensible that an air of ridicule 
 in disproving or dissuading, by rendering opinions or prac- 
 tices contemptible, hath been attempted with approbation by 
 preachers of great name. I can only say that when the con- 
 temptuous manner is employed (which ought to be very sel- 
 dom) it requires to be managed with the greatest delicacy. 
 For time and place and occupation seem all incompatible 
 with the levity of ridicule; they render jesting impertinence, 
 and laughter madness. Therefore anything from the pulpit, 
 which might provoke this emotion, would now be justly 
 deemed an unpardonable offence against both piety and de- 
 corum. In order, however, to prevent mistakes, permit me 
 here, in passing, to make a remark that may be called a 
 digression, as it immediately concerns my own province 
 only. The remark is, that in these prelections, I do not con- 
 sider myself as limited by the laws of preaching. There is 
 a difference between a school, even a theological school and 
 a church, a professor’s chair and a pulpit; there is a differ- 
 ence between graduates in philosophy and the arts, and a 
 common congregation. And though in some things, not in 
 all, there be a coincidence in the subject, yet the object is 
 different. In the former, it is purely the information of the 
 
378 LECTURES ON PULPIT ELOQUENCE. 
 
 hearers, in the latter, it is ultimately their reformation. I 
 shall not therefore hesitate, in this place, to borrow aid from 
 whatever may serve innocently to illustrate, enliven or en- 
 force any part of my subject, and keep awake the attention 
 of my hearers, which is but too apt to flag at hearing the most 
 rational discourse, if there be nothing in it, which can either 
 move the passions, or please the imagination. The nature 
 of my department excludes almost everything of the former 
 kind, or what may be called pathetic. A little of the onction 
 above explained is the utmost that here ought to be aspired 
 to. There is the less need to dispense with what of the lat- 
 ter kind may be helpful for rousing attention. I hope, 
 therefore, to be indulged the liberty, a liberty which I shall 
 use very sparingly, of availing myself of. the plea of the 
 satirist, 
 
 Ridentem dicere verum 
 Quid vetat? 
 
 So much for the perspicuous and the affecting manner, 
 qualities in the style which ought particularly to predomi- 
 nate in all discourses from the pulpit. There are other 
 graces of elocution, which may occasionally find a place 
 there, such as the nervous, the elegant, and some others; 
 but the former ought never to be wanting. The former 
 therefore are characteristic 'qualities. The latter are so far 
 from being such, that sometimes they are rather of an oppo- 
 site tendency. The nervous style requires a conciseness, 
 that is often unfriendly to that perfect perspicuity which 
 ought to predominate in all that is addressed to the Chris- 
 tian people, and which leads a speaker rather to be diffuse 
 in his expression, that he may the better adapt himself to or- 
 dinary capacities. Elegance too demands a certain polish, 
 that is not always entirely compatible with that artless sim- 
 plicity, with which, when the great truths of religion are 
 adorned, they appear always to the most advantage, and in 
 the truest majesty. They are “ when unadorn’d, adorn’d the 
 most.” 
 
 We have now done with what regards in general the sen- 
 timent and the elocution. The next lecture shall be on the 
 pronunciation. 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 379 
 
 LECTUEE IV. 
 
 OF PRONUNCIATION. 
 
 I have in the two preceding discourses finished what re- 
 gards in general the sentiments and the elpcution proper for 
 the pulpit. I intend in the present discourse to discuss the 
 article of pronunciation. This admits the same division, 
 which was observed in the former branch, into grammatical 
 and rhetorical. The former was by the Greeks denomi- 
 ted iyicpcovrjciig^ the latter VTioaeioig. As it is of the utmost 
 consequence, when we are entering on the examination of 
 any article, that we form precise ideas of the subject of in- 
 quiry, and do not confound things in themselves distinct, I 
 shall begin this lecture with a definition of each of these, to 
 which I must beg leave to entreat your attention, that so 
 none may be at a loss about the meaning or application of 
 what shall be advanced in the sequel. As to the first, then ; 
 grammatical pronunciation consisteth in articulating audibly 
 and dlSlmctly the letters, whether vowels or consonants, as- 
 signing to each its appropriated sound, in giving the several 
 syllables their just quantity, and in placing the accent, or as 
 some call it, the syllabic emphasis, in every word on the 
 proper syllable. As to the second ; rhetorical pronunciation 
 consisteth in giving such an utterance to the several words 
 in a sentence, as shows in the mind of the speaker a strong 
 perception, or as it were feeling of the truth and justness of 
 the thought conveyed by them, and in placing the rhetorical 
 emphasis in every sentence, on the proper word, that is, on 
 that word which, by being pronounced emphatically, gives 
 the greatest energy and clearness to the expression. Under 
 this head is also comprehended gesture ; as both imply a 
 kind of natural expression, superadded to that conveyed by 
 artificial signs, or the words of the language. Under the 
 term gesture, I would be understood to comprehend not only 
 the action of the eyes and other features of the countenance, 
 
 ' but also that which results from the motion of the hands and 
 carriage of the body. This together with the proper man- 
 agement of the voice was all comprised under the Greek 
 word vTZoasLfJtgy borrowed from the theatre, but which, for want 
 of a term of equal extent in our language, we are forced to in- 
 
380 LECTURES ON PULPIT ELOQUENCE. 
 
 elude under the name pronunciation. Now these two kinds of 
 pronunciation, the grammatical and the rhetorical, are so 
 perfectly distinct, that each may be found in a very eminent 
 degree without the other. The first indeed is merely an 
 effect of education ; insomuch that one who has had the 
 good fortune to be brought up in a place where the language 
 is spoken in purity, and has been taught to read by a suffi- 
 cient teacher, must inevitably, if he labors under no natural 
 defect in the organs of speech, be master of grammatical 
 pronunciation. The second is more properly, in its origin, 
 the production of nature, but is capable of being consider- 
 ably improved and polished by education. The natural qual- 
 ities which combine in producing it, are an exquisite sensi- 
 bility joined with a good ear and flexible voice. An English- 
 man, who hath been properly educated, and always in good 
 company, as the phrase is, that is, in the company of those 
 who, by a kind of tacit consent, are allowed to take the lead 
 in language, may pronounce so as to defy the censure of the 
 most critical grammarian, and yet be, in the judgment of 
 the rhetorician, a most languid and inanimate speaker, one 
 who knows nothing at all of the oratorical pronunciation. 
 Speakers you will often find in the house of commons, who 
 are perfect in the one and totally deficient in the other. On 
 the other hand, you will find speakers of this country who, 
 in respect of the last, have considerable talents, insomuch 
 that they can excite and fix attention, that they can both 
 please and move, that their voice seems capable alike of be- 
 ing modulated to sooth the passions or to inflame them, yet 
 in whose pronunciation a grammarian may discover innu- 
 merable defects. There is this difference, however, be- 
 tween the two cases, that though the grammatical pronunci- 
 ation may be perfect in its kind without the rhetorical, the 
 last is never in perfection without the first. The art of the 
 grammarian in this, as in the former article of expression, 
 serves as a foundation to that of the orator. It will be proper 
 therefore to begin with a few remarks upon the former. 
 
 That a right grammatical pronunciation will deserve some 
 regard from us, appears from the same reasons, which evince 
 that grammatical expression deserves some regard. Those 
 reasons therefore shall not be now repeated. There is, how- 
 ever, it must be acknowledged, a considerable difference be- 
 tween the two cases. And the former attempt is much more 
 hazardous than the latter. If we aim no higher, than that 
 
LECTURES ON PULUIT ELOQUENCE. 
 
 381 
 
 the words we use, the application and the construction be 
 proper English, (which is all that grammatical expression re- 
 quires,) we shall never run the risk of the charge of affecta- 
 tion, than which, I know no imputation that is more preju- 
 dicial to the orator. Whereas a forced and unnatural, because 
 unaccustomed pronunciation, and the awkward mouthing 
 which the attempt often occasions, as it falls within the obser- 
 vation of the generality of hearers, so it is more disgusting to 
 hearers of taste and discernment, than perhaps any provin- 
 cial accent whatsoever. Shall we then give up all attempts 
 this way ? I do not say that neither. But let us keep a 
 proper medium in our attempts, and never strain beyond 
 what we can effect with ease. Let us begin by avoiding the 
 most faulty pronunciations we can discover in ourselves, or 
 which have been remarked to us by others; and let us en- 
 deavor to avoid them not in the pulpit only, but in common 
 conversation. It would be a matter of considerable conse- 
 quence for this as well as for more material purposes, that 
 young men of an ingenuous temper and good sense, who hap- 
 pen to be companions, should mutually agree to serve as 
 checks and monitors to one another. 1 know not anything 
 which would contribute more to prevent the contracting of 
 ungainly habits, or to correct them tiniely when contracted. 
 “ A friend’s eye,” says the proverb, ‘‘ is a good mirror.” 
 And every one must be sensible, that there are several kinds 
 of faults and improprieties, which totally elude the discovery 
 of the person chargeable with them, but which by no means 
 escape the notice of the attentive spectator or auditor. I 
 said that when a faulty manner in pronouncing is discover- 
 ed, it ought to be avoided not in the pulpit only, but in con- 
 versation. The nearer our manner of pronouncing in the 
 pulpit is to that we daily use, the more easy and the more 
 natural it will appear. Example, as in everything, so here 
 in particular, goes a great way. Let us therefore attend to 
 the manner of the best speakers, to whose company w’e have 
 access, and we shall insensibly conform ourselves to it. It is 
 by such insensible, more than by any intentional imitation, 
 that every man acquires the speech and pronunciation which 
 he uses. And by the like easy and gradual influence of ex- 
 ample, by which a faulty pronunciation was contracted, it 
 will best be cured. The only caution necessary on this arti- 
 cle is, that we be very sure as to the choice we make of pat- 
 terns, lest unluckily we imitate blemishes for excellences. 
 
382 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 and be at great pains in acquiring, what we ought rather to 
 be at pains to avoid. Grammars and dictionaries may be of 
 some use here, but are not sufficient without other aid. Dis- 
 tinctions only discernible by the ear, can never be adequate- 
 ly conveyed merely by the eye. There is one part of pro- 
 nunciation, however, and a very important part, which may 
 be learned solely by book, that is, the placing of the accent 
 or syllabic emphasis. So much for grammatical pronuncia- 
 tion. 
 
 As to the rhetorical pronunciation, there is not anything 
 so peculiar in the Christian eloquence, as to require that we 
 make any addition of moment to the rules on this subject 
 laid down in the best institutes of rhetoric, which I recom- 
 mend to your serious perusal. I shall only remark to you a 
 few of the chief and most common faults in this way, observ- 
 able in preachers, and suggest some hints, by a due attention 
 to which, one may attain the right management of the voice, 
 and be enabled to avoid those faults. The first I shall ob- 
 serve, though not in itself a very great, yet is a very common 
 fault, and often proves the source of several others ; it is the 
 straining of the voice beyond its natural key, commonly the 
 effect of a laudable desire to make one’s self be heard in a 
 large congregation. This, however, is one of those expe- 
 dients, that rarely fail to defeat the purpose which occasioned 
 them. What is thus spoken in a forced tone, (though the 
 note in a musical scale emitted by the voice be higher,) is 
 neither so distinct, nor so audible, as what is spi ken in the 
 natural tone of voice. There is a very great difference be- 
 tween speaking high, and speaking loud: though these two 
 are often confounded. Women’s voices are a full octave 
 higher or shriller (for that is all the term means) than men’s, 
 and yet they are much less fitted for being heard in a large 
 auditory. In a chime or music bells the bass notes are all 
 struck on the biggest bells, and the treble notes on the small- 
 est. Accordingly the former are heard at a distance, which 
 the feeble sound of the other cannot reach. The same thing 
 may be observed of the pipes in an organ. Besides, it is a 
 much greater stress to the speaker, to hold out with his voice 
 raised ever so little above its natural pitch, and it lays him 
 under several disadvantages in respect of pronunciation, of 
 which I shall have occasion to take notice afterwards. 
 
 A second fault which is very common with preachers is too 
 great rapidity of utterance. This is an ordinary, though not 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 883 
 
 a necessary consequence of committing a discourse to mem- 
 ory and repeating it. A person, without particularly guard- 
 ing against it, is apt to contract an impatience to deliver the 
 words, as fast as they occur to his mind, that so he may give 
 them to the audience, whilst he is sure he can do it. This 
 also is a great hinderance to the attainment of an affecting 
 or energetic pronunciation ; besides that it greatly fatigues 
 the attention of the hearer, whom, after all, many things must 
 escape, which otherwise he might have retained. 
 
 A third fault I shall observe is a theatrical and too violent 
 manner. This, though it seems to proceed from a commend- 
 able ardor, sins against propriety in many ways. It suits not 
 the gravity of the subject ; and to appear destitute of all com- 
 mand of one’s self doth not befit one who would teach others 
 to obtain a perfect mastery over their passions. The preach- 
 er’s manner in general ought to be modest, at the same time 
 earnest and affecting. 
 
 A fourth fault, which is indeed the opposite extreme to that 
 now mentioned, is an insipid monotony, by which everything 
 that is said, whether narration, explanation, argumentation or 
 address to the passions, is uniformly and successively articu- 
 lated in the same listless, lifeless* manner. And this is a 
 much greater fault than the preceding. The former offends 
 only hearers of taste and reflection, but the latter, all who 
 can either understand or feel. The preacher, in such a case 
 exhibits the appearance of a school-boy who repeats a lesson 
 he hath conned over, but who doth not form a single idea of 
 what he is saying from beginning to end. 
 
 The fifth, and only other remarkable fault in pronuncia- 
 tion I shall mention, is a sing-song manner; or what we com- 
 monly call a cant, which is something like a measure of a tune, 
 that the preacher uninterrnittedly runs over, till he conclude 
 his discourse. This, as a kind of relief to the lungs, is what 
 a strained voice (the fault in speaking first mentioned) when 
 it becomes habitual, generally terminates in, and though it 
 hath not the same air of indifference with the monotony, is 
 in other respects liable to the same objections. It marks no 
 difference in the nature of the things said, and consequently 
 (though the tune itself were not unpleasant) it may prove a 
 lullaby, and dispose the hearers to sleep, but is quite unfit 
 for awakening their attention. Both the last mentioned 
 faults are the too frequent (not the unavoidable) consequence 
 of the common method of rehearsing a discourse by rote, 
 
384 
 
 LECTURES ON PULVIT ELOQUENCE. 
 
 which has been verbatim committed to memory. This very 
 naturally leads the speaker to fix the closest attention on the 
 series of the words prepared, that he may not lose the thread. 
 And this as naturally carries off his attention entirely from 
 the thought. 
 
 The consideration of these things hath often led me to 
 doubt, which of the two methods of delivery, reading or re- 
 peating, we ought to recommend to students, or at least which 
 of the two, if universal, would probably have the best effect, 
 and be attended with fewest disadvantages. I shall candidly 
 lay before you, what hath occurred to my thoughts, on this 
 subject, and leave it to every one’s own judgment to decide 
 for himself That a discourse well spoken hath a stronger 
 effect than one well read, will hardly bear a question. From 
 this manifest truth 1 very early concluded, and was long of 
 opinion, that the way of reading sermons should be absolute- 
 ly banished from the pulpit. But from farther experience, 1 
 am now disposed to suspect, that this conclusion was rather 
 hasty. Though by proper culture the powers of oratory may 
 be very much improved, yet by no culture whatever will these 
 powers be created, where nature hath denied them. A cer- 
 tain original and natural talent or genius for art to work upon 
 is as necessary in the orator, as in the poet. Now if all, who 
 have the ministry in view, were possessed of this natural tal- 
 ent, the conclusion we mentioned would certainly be just. 
 But so far is this from being the case, that experience plainly 
 teacheth us, it is the portion of very few. But though there 
 be not many, who will ever arrive at the pathos, the irresisti- 
 ble force of argument and the sublimity, in which the glory 
 of eloquence consists, there are not a few who by a proper 
 application of their time and study, will be capable of com- 
 posing justly, of expressing themselves not only with perspi- 
 cuity, but with energy, and of reading, I say not in a proper 
 and inoffensive, but even in an affecting manner. So much 
 more common are the talents necessary for the one accom- 
 plishment, than those requisite for the other. I have indeed 
 heard this point controverted, and people maintain, that it 
 was as easy to acquire the talent of repeating with energy 
 and propriety, as of reading. But I could hardly ever think 
 them serious who said so, or at least that they had duly ex- 
 amined the subject. There are no doubt, degrees of excel- 
 lence in reading, as well as in repeating, and they are but 
 few, that attain to the highest degree in either. But in what 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 385 
 
 may be regarded as good in its kind, though not the best, 
 I speak within bounds when I say, that I have found six good 
 readers, for one who repeated tolerably. As to niy personal 
 experience, I shall frankly tell you what I know to be fact. 
 I have tried both ways ; I continued long in the practice of‘ 
 repeating, and was even thought, (if people did not very niuchi 
 deceive me,) to succeed in it; but I arn 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 pow- 
 er to do to what I repeated. Nor is it any wonder. There 
 are difficulties to be surmounted in the latter case, which 
 have no place at all in the former. The talents in other re- 
 spects are the same, that fit one to excel in either way. Now 
 as it will, I believe, be admitted by everybody who reflects, 
 that a discourse well read is much better than one ill spoken,. 
 I should not think it prudent to establish any general rule, 
 which would probably make bad speakers of many, who 
 might otherwise have proved good readers. There is some- 
 thing in charging one’s memory with a long chain of words 
 and syllables, and this is one of the difficulties I hinted at, 
 and then running on, as it were, mechanically in the same 
 train, the preceding word associating and drawing in the sub- 
 sequent, that seems by taking off a man’s attention from the 
 thought 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 
 effect of getting by heart, the success of some actors on the 
 stage is an undeniable proof. But the comparative facility, 
 arising from the much greater brevity of their speeches, and 
 from the relief and emotion that is given to the player by the 
 action of the other dialogists in the scene, makes the greatest 
 difference imaginable in the two cases. A man, through 
 habit, becomes so perfectly master of a speech of thirty or 
 forty lines, which will not take him three minutes to repeat, 
 that he hath no anxiety about recollecting the words; his^ 
 whole attention is to the sentiment. The case must be very 
 different, when the memory is charged with a discourse 
 which will take thirty minutes to deliver. 
 
 Besides, it must be observed, there is a great difference 
 between speaking an oration and repeating it. In the form- 
 er case, the orator may by premeditation have made himself 
 master of the argument ; he may have arranged his matter in 
 his own mind, but as to the expression, trusts to that fluency 
 33 
 
386 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 and command of language which by application and practice 
 have become habitual to him. It is impossible, that any 
 speech on any motion in the house of commons, except the 
 first speech, should be gotten by heart. For every following 
 one, if pertinent, must necessarily have a reference to what 
 was said on the argument before. In like manner it is only 
 the first pleading in the cause at the bar, which can have the 
 advantage of such preparation. Whether those, who open 
 the cause or question, always avail themselves of this power, 
 and previously commit to memory every sentence they utter, 
 I know not. But we do not find, that these speeches have 
 generally a remarkable superiority in point of elocution, over 
 those which follow, as it is certain, they can have no superi- 
 ority at all in point of pronunciation. Several of Cicero’s 
 best orations were on the defensive side, and therefore could 
 not have been composed verbatim before they were spoken. 
 And the most celebrated oration of Demosthenes, that which 
 at the time had the most wonderful effect upon his auditory, 
 and raised to the highest pitch the reputation of the speaker, 
 the oration mQ\ arecpavov^ was an answer to ^ischines’s ac- 
 cusation ; and such an answer as it was absolutely impossible 
 should have been, either in words or method, prepared before 
 hearing his adversary : So close is the respect it has, not on- 
 ly to the sentiments, but to the very expressions that had been 
 used against him. And the two parties were at the time 
 such rivals and enemies as to exclude the most distant sus- 
 picion of concert. It deserves our notice, that instances of 
 all the faults in pronunciation above enumerated, except the 
 last, are to be found both in the senate and at the bar ; par- 
 ticularly the two extremes of violence and monotony. And 
 these are easily accounted for. The one is a common con- 
 sequence of strong passions, where there is neither the taste 
 nor the judgment that is necessary for managing them. The 
 other generally prevails where there is a total want both of 
 taste and of feeling. It is remarkable, that the only other 
 fault mentioned, the canting pronunciation, is hardly ever 
 found but in the pulpit. Nay, what would at first appear in- 
 credible, I have known ministers whose sing-song manner in 
 preaching was a perfect soporific to the audience, pronounce 
 their speeches in the general assembly with great propriety 
 and energy. The only account I can make of this difference 
 is, that in the two former cases, in the senate and at the bar, 
 the speeches are almost always spoken. Committing the 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 337 
 
 whole, word for word, to memory, is, I believe, very rarely 
 attempted. Now the general assembly partakes of the na- 
 ture both of a senate and court of judicature. Sermons, on 
 the contrary, are more generally repeated. They are very 
 few who trust to a talent of speaking extempore in the pulpit. 
 Now when once the attention, as was hinted already, loses 
 hold of the thought, and is wholly occupied in tracing the 
 series of the words, the speaker insensibly, to relieve himself 
 from the difficulty of keeping up his voice at the same stretch, 
 falls into a kind of tune, which, without any regard to the 
 sense of what is said, returns as regularly, as if it were played 
 on an instrument. One thing further may be urged in favor 
 of reading, and it is of some consequence, that it always re- 
 quires some preparation. A discourse must be written be- 
 fore it can be read. When a man v/ho does not read, gets 
 over, through custom, all apprehension about the opinion of 
 his hearers, or respect for their judgment, there is some dan- 
 ger, that laziness may prompt him to speak without any pre- 
 paration, and consequently to become careless what he says. 
 But to return, the sum of what has been offered, is not that 
 reading a discourse is universally preferable to repeating it. 
 By no means. But only that if the latter way admits of high- 
 er excellence, the former is more attainable and less hazard- 
 ous. 
 
 It is to be regretted that the training of young men, who 
 are intended for public speakers, to read and speak properly 
 and gracefully, is so much and so universally neglected in latter 
 times. The ancients both of Greece and of Rome, sensible of 
 the importance of this article in educating their youth for 
 the forum and for the senate, were remarkably attentive to 
 it ; and it must be owned their success in this way was cor- 
 respondent to their care. For however much we moderns 
 appear to have surpassed them in some, and equalled them 
 perhaps in all other arts, our inferiority in regard to eloquence 
 will hardly bear a dispute. It is not possible, however, that 
 so great a defect in modern education should be supplied by 
 a few cursory directions, which is all that your leisure and 
 the prosecution of the other and still more important branch- 
 es of my plan will here give scope for. To attain a mastery 
 in the art of speaking, would require much study improved 
 by exercise and corrected by conversation. But though we 
 cannot do all that we would, let us not for this think our- 
 selves excused from doing what we can. 
 
388 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 The first thing then ] would advise the young preacher at 
 his setting out, in regard to the management of his voice, is 
 cautiously to avoid beginning on too high a clef. His nat- 
 ural tone of speaking in conversation is that which will al- 
 ways succeed best with him, in which, if properly managed, 
 he will be best heard, be able to hold out longest, and have 
 most command of his voice in pronouncing. Let it be ob- 
 served, that in conversing (according as the company is large 
 or small) we can speak louder or softer, without altering the 
 tone. Our aim therefore ought to be, to articulate the words 
 distinctly, and to give such a forcible emission to the breath 
 in pronouncing, as makes the voice reach farther without 
 raising it to a higher key. Every man’s voice has naturally 
 a certain compass, above which it cannot rise, and below 
 which it cannot sink. The ordinary tone, on which we con- 
 verse, is nearly about the middle of that compass. When we 
 make that, therefore, as it were, the key-note of our dis- 
 course, we have the power with ease, of both elevating and 
 depressing the voice, in uttering particular words, just as the 
 sense requires, that they be uttered emphatically or other- 
 wise. When we recommend the ordinary tone of the voice 
 in conversation, as that on which we ought in public to attempt 
 to speak, we would not be understood to recommend an in- 
 sipid monotony ; we only mean to signify, that this should 
 serve as the foundation note, on which the general tenor of 
 the discourse should run. On the contrary, it being one of 
 the best preservatives against that egregious fault in speaking, 
 by giving the voice the greatest latitude both in rising and 
 falling with facility, is one reason that I so earnestly recom- 
 mend it. Every body must be sensible, that when the voice 
 is at an unnatural stretch, it can give no emphasis to any 
 word whatever without squeaking; so that the speaker, for 
 the ease of his own lungs is forced to take refuge, either in a 
 tiresome monotony or a drowsy cant. Besides, it deserves to 
 be remarked, that most men when earnest in conversation on 
 an affecting subject, naturally, without any study, give their 
 voice the proper inflections which the import of what is said 
 requires. When, therefore, we speak in public, if we our- 
 selves enter seriously into the subject, and are as it were in- 
 terested in it, we shall, without any effort, being taught by 
 nature and assisted by habit, give such an emphasis to the 
 words which require it, and such cadence to the sentences, 
 as in conversing on serious and moving subjects we never 
 
LECTURES ON TULPIT ELOQUENCE. 
 
 389 
 
 fail to employ. Whereas, if we speak on a forced key, we 
 cannot have the same assistance either from nature or habit. 
 
 A second direction I would give, is to be very careful in 
 proceeding in your discourse, to preserve in the general 
 ^ tenor of it the same key on which you began. Many, who 
 begin right, insensibly raise their voice as they advance, till 
 at last they come to speak in a tone that is very painful to 
 themselves, and by necessary consequence, grating to their 
 hearers. It will require much, care, attention, and even 
 practice, to prevent this evil. 
 
 It will not a little contribute to this end, that you diligently 
 observe the following direction, the third I am to give on this 
 subject, which is, that you always begin by speaking very de- 
 v/ liberately and rather slowly. Even a drawling pronunciation, 
 in the introduction of a discourse, is more pardonable than a 
 rapid one. Most subjects will require that you grow some- 
 what quicker as you advance. But of all things be careful 
 to avoid that uniform rapidity of utterance, which is very un- 
 attractive, as having the evident marks of repeating a lesson 
 by rote, which is so great an enemy to all emphasis and dis- 
 tinction in pronouncing, and which, besides, even to the 
 most attentive hearer, throws out the things delivered faster 
 than his mind is able to receive them. The fourth and last 
 /direction I shall give, is what was hinted already, frequent 
 practising in reading, speaking, and repeating before one 
 sensible companion at the least, or more where they may be 
 had, who should be encouraged to offer with freedom and 
 candor such remarks and censures as have occurred. So 
 much for the general rules of rhetorical pronunciation in 
 preaching. A great deal more might be profitably offered ; 
 but where such a multiplicity of subjects demands our atten- 
 tion and a share of our time, a great deal on each must be 
 left to your own application and diligence. 
 
 33 * 
 
390 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 LECTURE V. 
 
 DISCOURSES DISTRIBUTED INTO VARIOUS KINDS, AS ADDRES- 
 SED TO THE UNDERSTANDING, THE IMAGINATION, THE 
 PASSIONS AND THE WILL. 
 
 I proceed in the third place, to inquire into the various 
 kinds of discourses, which the Christian eloquence admits, 
 and the rules in regard to composition, that ought to be fol- 
 lowed in each. 
 
 It was observed in a former lecture that the word elo- 
 quence, in its greatest latitude, denotes that art or talent by 
 which the discourse is adapted to its end. Now all the le- 
 gitimate ends of speaking, whatever be the subject, you will 
 find, if you attend to it, are reducible to these four. Every 
 speech hath, or ought to have, for its professed aim, either to 
 enlighten the understanding, to please the imagination, to 
 move the passions, or to influence the will. 
 
 The first of these may be subdivided into two others. 
 When a speaker addresseth himself to the understanding, he 
 proposes the instruction of his hearers, and that either by ex- 
 plaining some doctrine unknown or not distinctly compre- 
 hended by them, or by proving some position disbelieved or 
 doubted by them. In other words, he proposeth either to dis- 
 pel ignorance or to vanquish error. In the one, his aim is 
 their information ; in the other, their conviction. Accord- 
 ingly the predominant quality of the former, is perspicuity ; 
 of the latter, argument. By that we are made to know ; by 
 this, to believe. 
 
 The name of address to the imagination may seem at first, 
 to some hearers, to convey a notion of too much levity, to be 
 a suitable characteristic of anything which ought to come 
 from the pulpit. But this is a mere prejudice, arising from 
 an unfavorable sense that is sometimes put upon the word 
 imagination, as opposed to truth and reality. Whereas with 
 us, it only means that faculty of the mind, whereby it is 
 capable of conceiving and combining things together, which 
 in that combination have neither been perceived by the 
 senses, nor are remembered. Now in that acceptation of the 
 word, let it be observed, that all fables, apologues, parables, 
 and allegories, are addressed to the imagination. Poetry, 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 391 
 
 for the most part, both sacred and profane, is an address of 
 this sort; in likfe manner all prophecy. Indeed in the Jewish 
 idiom poetry and prophecy were synonymous terms. Hence 
 it is, that the apostle Paul speaking of the Cretans, does not 
 scruple to call one of their poets, though a Pagan, a prophet 
 of their own. This only by the way, in order to remove any 
 dislike or unfavorable prepossession which may be occasioned 
 by the name. 
 
 In regard to preaching, the only subject with which we 
 are at present concerned, the imagination is addressed, by 
 exhibiting to it a lively and beautiful representation of a 
 suitable object. As in this exhibition the task of the orator 
 like that of the painter, consisteth in imitation, the merit of 
 the work results entirely from these two sources, dignity as 
 well in the subject or thing imitated, as in the manner of 
 imitation, and resemblance in the performance or picture. 
 The principal scope for this kind of address is in narration 
 and description, and it attains the summit of perfection in 
 what is called the sublime, or those great and noble images, 
 which, when in suitable coloring presented to the mind, do, 
 as it were, distend the imagination and delight the soul, as 
 with something superlatively excellent. But it is evident, 
 that to this creative faculty the fancy frequently lends her aid 
 in promoting still nobler ends. From her exuberant stores, 
 most of those tropes and figures are derived, which have such 
 a marvellous efficacy in rousing the passions, and by some 
 secret, sudden and inexplicable association, awaking all the 
 tenderest emotions of the heart. In that case, the address of 
 the orator is intended not ultimately, to astonish by the lofti- 
 ness of the images, or to charm by the beauteous resemblance 
 which the painting bears to nature, nay, it will not permit 
 the hearers even a moment’s leisure for making the com- 
 parison, but as by some magical spell, hurries them, before 
 they are aware, into love, pity, grief, terror, aversion or de- 
 sire. It therefore assumes the denomination of pathetic, 
 which is the characteristic of the third species of discourses, , 
 tint are addressed to the passions. 
 
 The fourth and last kind, the most complex of all, which 
 is calculated to influence the will, and persuade to action, 
 as it is in reality an artful nrixture of that which proposeth to 
 convince the judgment, and that which interests the passions, 
 its distinguishing excellency results from these two, the ar- 
 gumentative and the pathetic incorporated together. These 
 
392 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 acting with united force, constitute that vehemence, that 
 warm eviction, that earnest and affecting contention, which 
 is admirably fitted for persuasion, and hath always been re- 
 garded as the supreme qualification in an orator. Of the 
 four sorts of discourses now enumerated, it may be observed 
 in general, that each preceding species, in the order above 
 exhibited, is preparatory to the subsequent, that each subse- 
 quent species is founded on the preceding, and that thus 
 they ascend in a regular progression. Knowledge, the object 
 of the understanding, furnisheth materials for the fancy; 
 the fancy culls, compounds, and by her mimic art disposes 
 these materials so as to affect the passions ; the passions are 
 the natural spurs to volition or action, and so need only to 
 be rightly directed. So much in general for the different 
 kinds of discourses on whatever subject, from the bare con- 
 sideration of the object addressed, understanding, imagina- 
 tion, passion, will, and those fundamental principles of elo- 
 quence in the largest acceptation which result from these. 
 But as the kind addressed to the understanding has been 
 subdivided into two, that which barely explains, and that 
 which proves^ I shall henceforth consider them as five in 
 number. 
 
 I come now to apply these universal principles to the par- 
 ticular subject, with which we are immediately concerned. 
 It hath been occasionally observed, oftener than once, that 
 the reformation of mankind is the great and ultimate end of 
 the whole ministerial function, and especially of this particu- 
 lar branch, preaching or discoursing from the pulpit. But 
 it is not necessary, that the ultimate end of the whole should 
 be the immediate scope of every part. It is enough, that the 
 immediate scope of the part be such, that the attainment of 
 it is manifestly a step towards the ultimate end of the whole. 
 In other words, the former ought always to serve as a means 
 for the effecting of the latter. Let us proceed in consider- 
 ing the propriety of particular and immediate ends by this 
 rule. 
 
 First then, in order to effect the reformation of men, that 
 is, in order to bring them to a right disposition and practice, 
 there are some things which of necessity they must be made 
 to know. No one will question, that the knowledge of the 
 nature and extent of the duties which they are required to 
 practise, and of the truths and doctrines which serve as mo- 
 tives to practice, is absolutely necessary. The explication 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 893 
 
 of these in tlie pulpit forms a species of discourses which 
 falls under the first class above mentioned. It is addressed 
 to the understanding, its aim is information, the only obstacle 
 it hath to remove is ignorance. Sermons .of this sort 
 shall henceforth distinguish by the term explanatory. Now 
 if knowledge is the first step in religion, faith is certainly the 
 second, for the knowledge of any tenet influenceth our con- 
 duct only so far as it is believed. My knowledge of the pe- 
 culiar doctrines maintained by Mahometans nowise affects 
 my practice. Why? Because I do not believe them. 
 When therefore revelation in general, or any of its funda- 
 mental doctrines in particular, are known to be called in 
 question, by a considerable part of the congregation, it is 
 doubtless incumbent on the preacher earnestly to contend 
 for the faith which was once delivered to the saints, and con- 
 sequently it must be a proper subject for the pulpit to defend 
 the cause of religion by refuting the cavils of gainsayers, and 
 publicly evincing the truth. Such defence and confutation 
 form a species of discourses which falls under the second 
 class above mentioned. It is addressed to the understanding, 
 its aim is conviction; the adversaries it encounters are skep- 
 ticism and error. Discourses of this sort we shall distin- 
 guish by the name controversial. Both the above sorts, the 
 explanatory and the controversial, as they coincide in the 
 object addressed, the understanding of the hearers, go also 
 under the common name of instructive. 
 
 Further, as one way, and indeed a very powerful way, of 
 recommending religion is by example, it must be conducive 
 to the general end of preaching above mentioned, to make it 
 sometimes the business of a sermon, to exhibit properly any 
 known good character, by giving a lively narrative of the 
 person’s life, or of any signal period of his life, or of any par- 
 ticular virtue, as illustrated through the different periods of 
 his life. For performances of this kind the history of ouf 
 Lord Jesus Christ affords the richest fund of matter. In like 
 manner the lives of the saints recorded in Scripture, the 
 prophets, apostles and martyrs, such at least with which from 
 the accounts given in holy writ we have occasion to be ac- 
 quainted, make very proper subjects. Add to these, what 
 are called funeral sermons, or merited encomiums on the 
 life and actions of deceased persons, eminent for virtue and 
 piety, whose character is well known to the people addressed. 
 It may not want its use, on the contrary, to delineate some- 
 
394 LECTURES ON PULPIT ELOQUENCE. 
 
 I times in proper colors the conduct of the vicious. To do 
 justice to the respectable qualities and worthy actions of a 
 good man is to present an audience with an amiable and 
 animated pattern of Christian excellence, which by operat- 
 ing on their admiration and their love, raiseth in their mind 
 a pious emulation. That we are, without attending to it,- in- 
 duced to imitate what we admire and love, will not admit a 
 question. Exhibitions of this kind from the pulpit form a 
 species of discourses which falls under the third class above 
 mentioned. They are addressed to the imagination, and 
 their scope is to promote virtue by insinuation ; the view of 
 excellence engages love, love awakes emulation, and that as 
 naturally produces imitation. In order to distinguish such 
 discourses, we shall henceforth denominate them commenda- 
 r tory. 
 
 Again, when an audience is about to be employed in any 
 solemn office of religion, which, that it may prove edifying 
 to those eng^aged in it, requires in them a devout, a recollect- 
 ed and a benevolent disposition of soul, it will doubtless tend 
 to promote the general end, reformation, to make it the im- 
 mediate scope of the sermon, by working on the affections of 
 the audience, to mould them into a suitable frame. Ser- 
 mons of this sort fall under the fourth class above mentioned ; 
 they are addressed to the passions, and their scope is to 
 beget virtuous and devout habits by conformation. This 
 species of discourse we call pathetic. It deserves, however, 
 to be remarked, that the pathos excited by the preacher, 
 ought ever to be accompanied with, and chastened by, piety, 
 submission and charity. At the same time, that it conveys 
 both light and heat to the soul, it is pure and inoffensive ; like 
 that wherein God appeared to Moses in the bush which burn- 
 ed, but was not consumed. It is this kind of pathos in its 
 lowest degree, which the French devotional writers have dis- 
 tinguished by the name of onction, but for which we have 
 not a proper term in English. Mr. Gibbon, a late celebrat- 
 ed historian, says in one place, after Jortin, that what the 
 French call onction^ the English call cant. This on some 
 occasions may be true ; but it is not the constant or even the 
 general meaning of the word. What the English call cant 
 in preaching, is no other than a frequent recurrence to cer- 
 tain common words and phrases, with which the people are 
 delighted merely through habit, but which convey no sound 
 instruction whatever. That termed by the French, 
 
LECTURES ON PULTIT ELOQUENCE. 
 
 395 
 
 is such a manner in the speaker, as convinces the hearers 
 that he is much in earnest, that he speaks from real affec- 
 tions to them, and thereby strongly engages their attention. 
 That cant with ignorant hearers may produce an effect some- 
 what similar, is not to be denied. But the result upon the 
 whole cannot be the same. Onction is an excellent vehicle 
 for instruction ; but where no instruction is conveyed, the 
 hearer can be rendered neither wiser nor better by mere 
 cant; he may be hereby made a greater bigot and a greater 
 fool. The two last kinds of discourses, it must be owned, 
 are near a-kin to each other, and very apt to be confounded. 
 The enemies they combat are indifference and listlessness. 
 If we thought it necessary to observe a scrupulous exactness 
 in distinguishing, we should rather say (for the words are 
 not synonymous) that the enemy of the former is indifference, 
 and of the latter, listlessness. And let me add, these often 
 prove more dangerous adversaries to religion, than others of 
 more hostile appearance and of more formidable names. 
 
 Finally, it will not be questioned, that it will frequently be 
 proper to make it the direct design of a discourse to persuade 
 to a good, or to dissuade from a bad life in general, or to 
 engage to the performance of any particular duty, or to an 
 abstinence from any particular sin, and that either from all 
 the arguments, or from any one class of arguments afforded 
 by the light of nature, or by revelation, and adapted to the 
 purpose. Discourses of this sort fall under the fifth and last 
 class above mentioned. They are addressed to the will ; 
 their aim is persuasion. The enemies they combat, are ir- 
 religion and vice. Such sermons we discriminate by the 
 term persuasive. 
 
 Let us now, for further illustration of the subject, consider 
 whether the different sorts of discourses from the pulpit above 
 enumerated bear any analogy to the different sorts of orations 
 treated of by ancient rhetoricians. These both Greek and 
 Romans, after Aristotle, have distributed into three kinds, 
 the judiciary, the demonstrative and the deliberative. The 
 judiciary, is the name by which the Stagyrite has thought fit 
 to distinguish the pleadings of advocates or counsellors, 
 whether in accusation of an adversary, or in defence of a 
 client. As in all such pleadings, and indeed in all litigation 
 whatever, there is something affirmed by one of the litigants, 
 which is denied by the other, so the aim of each is to con- 
 vince the bench, that his representation is agreeable to truth, 
 
396 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 and to refute the arguments of his antagonist. The point in 
 dispute is sometimes a question of fact. Did the defendent 
 do, or not do, the action, with which he is charged by the 
 plaintiff? Sometimes it is a question of right. The fact 
 may be undeniable; and the only point in debate. Was it 
 right, wrong or indifferent? lawful or criminal? Some- 
 times indeed both points may be contended by the parties. 
 But it doth not belong to us, to enter into these minutiae, 
 or consider the different sources of topics, whence the proof 
 must be derived. Only from what hath been said, it is mani- 
 fest that this species, from its very nature, is perfectly analo- 
 gous to the second class of sermons, the controversial. It is 
 directed to the understanding ; its aim is conviction ; the 
 adversaries it professeth to combat, are doubtfulness and 
 mistake. The demonstrative, a name given to those panegy- 
 rics or funeral orations, which were sometimes by public 
 authority pronounced in honor of departed patriots and 
 heroes, must from the design of insinuating the love of virtue 
 by exhibiting such examples to their imitation, so exactly and 
 so evidently coincide in form and composition, (however dif- 
 ferent in regard to matter or subject,) to the third class of ser- 
 mons above mentioned, the commendatory, that I should 
 think it unnecessary to attempt any further illustration of it. 
 Only it may not be amiss to observe here by the way, that to 
 this political expedient among the ancient Greeks and Ro- 
 mans, of paying such public honors to their great men de- 
 parted, perhaps more than to any other, that love of their 
 country, that contempt of life, and that thirst of military glory, 
 for which they were so remarkable, is to be ascribed. The 
 term deliberative is applied to speeches in the senate or in 
 the assembly of the people, whose express aim is to persuade 
 the audience to come to a certain resolution, in regard to 
 their conduct as a commonwealth or state, such as, to declare 
 war, or to make peace, to enter into an alliance, or the con- 
 trary. Discourses of this sort must evidently be in many 
 respects very similar to the fifth and last class of sermons 
 above mentioned. They are addressed to the will, their aim 
 is persuasion. The enemies they combat are temerity, im- 
 prudence, and other such vices, considered particularly as 
 political evils, as prejudicial to the interest or honor of the 
 state. Nay, there will be often found a pretty considerable 
 coincidence in the topics, from which the arguments, in both 
 these kinds of persuasives, are commonly drawn. The use- 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 397 
 
 fill, the honorable, the equitable, are considerations entirely 
 well adapted to each. To the first and fourth kinds of ser- 
 mons mentioned, there is not found anything in the institutes^ 
 of rhetoricians which can be denominated analogous. The 
 first, the explanatory, is indeed, of all kinds the simplest, and' 
 may in respect of form be considered as bearing a resem- 
 blance to the lessons delivered in the schools of the philoso- 
 phers, in regard to which, no person, as far as I know, has 
 thought it necessary to lay down rules. The fourth kind, 
 the pathetic, hath in point of aim more similarity to the elo- 
 quence of the theatre, tragedy in particular, than to that 
 either of the bar or of the senate. But the difference in form 
 arising from the nature of the work, between all dramatic 
 compositions, and the discourses prepared for the pulpit, is 
 so extremely great, that I have not judged it necessary hither- 
 to so much as to name this species of oratory. 
 
 And as probably I shall not have occasion in these prelec- 
 tions to mention it hereafter, I shall now take the liberty 
 to give you briefly, in passing, my sentiments concerning the- 
 atrical performances, and the use which may be made of 
 them by the Christian orator. As to the drama in general, 
 it is manifestly no more than a particular form, in which a 
 tale or fable is exhibited ; and if the tale itself be moral and 
 instructive, it would require no small degree of fanaticism to 
 make one think, that its being digested into so many dia- 
 logues, and dressed up in the dramatic form, can render it 
 immoral and pernicious. So much for the question of right, 
 as I may call it. If from this we proceed to a question of 
 fact, to which the other very naturally gives occasion, and in- 
 quire, whether the greater number of modern plays, be such 
 tales as we can really denominate moral and instructive, or 
 on the contrary, such as have a tendency to vitiate the prin- 
 ciples and debauch the practice of the spectators ; to this 
 point, I acknowledge, it is more difficult to give a satisfacto- 
 ry answer. I own, indeed, that in my judgment the far great- 
 er part of our comedies, I say not all, merit the latter char- 
 acter, rather than the former. For not to mention the gross 
 indecencies with which many of them abound, (and to the 
 reproach of our national taste, as well as morals, English 
 comedy perhaps more than any other,) what is generally the 
 hero of the piece, but a professed rake or libertine, who is a 
 man of more spirit, forsooth, than to be checked in his pur- 
 suits by the restraints of religion, the dictates of conscience, 
 34 
 
398 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 the laws of society, or, (which were accounted sacred even 
 among pagans and barbarians,) by the rights of hospitality 
 and of private friendship? Such a one, the poet, in order to 
 recommend him to the special favor of the audience, adorns 
 with all the wit and humor and other talents, of which he 
 himself is master, and always crowns with success in the end. 
 Hence it is, that the stage with us may, without any hyper- 
 bole, be defined, the school of gallantry and intrigue ; in oth- 
 er words, the school of dissoluteness. Here the youth of 
 both sexes may learn to get rid of that troublesome compan- 
 ion Modesty, intended by Providence as a guard to virtue, 
 and a check against licentiousness. Here vice may soon 
 provide herself in a proper stock of effrontery for effectuating 
 her designs, and triumphing over innocence. But besides 
 the evil that too commonly results from the nature and con- 
 duct of the fable, there is another, in the tendency to dissi- 
 pation and idleness, the great enemies of sobriety, industry 
 and reflection, which theatrical amusements ordinarily give 
 to the younger part of the spectators. On the other hand, 
 are there no advantages which may serve as a counterbal- 
 ance to these evils? There are some advantages ; it would 
 not be candid to dissemble them, but they can be no coun- 
 terbalance. What is just pronunciation, easy motion, and 
 graceful action, compared with virtue? Those accomplish- 
 ments are merely superficial, an external polish ; this is internal 
 and essential. But at the same time that we acknowledge that the 
 manner and pronunciation of the orator may be improved by that 
 of the actor, we must also admit, on the other side, that by the 
 same means it may be injured. And I have known, it, in 
 fact, injured in consequence of too servile an imitation of the 
 stage. I allow, that what hath been advanced regards only 
 the modern English comedy, for, though some of our trage- 
 dies are also exceptionable in point of morals, yet they are 
 comparatively but a few, and those by no means faulty in the 
 same way, and much less to the same degree. And as I 
 would with equal freedom approve, and even recommend 
 what T think laudable and useful, as I would censure what I 
 think blamable and hurtful, I cannot deny, but that both in 
 regard to the sentiments, and in the wonderful talent of ope- 
 rating on the passions, the tragic poet will often give impor- 
 tant lessons to the preacher. I would be far then from dissuad- 
 ing you from consulting occasionally whatever may contrib- 
 ute to your improvement. Our great apostle, as we learn 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 399 
 
 from his history and epistles, did not scruple to read the dra- 
 matic pieces of heathen poets; nay, he has even thought fit 
 sometimes to quote their sentiments with approbation, and to 
 give their very words the sanction of sacred writ. Where 
 debates arise on any subject, it is almost invariably the case, 
 that both sides run to extremes, alike deserting truth and mo- 
 deration. It is the part of a wise man, like the bee, to ex- 
 tract from everything what is good and salutary, and to guard 
 whatever is of a contrary quality. But I am aware, that the 
 most of what I have said on this subject may be looked on as 
 a digression, I acknowledge, it in a great measure is so; 
 but as the mention of it was perfectly apposite, and as few 
 topics have occasioned warmer disputes among Christians, I 
 did not think it suited that decorum of character, which I 
 would wish always to preserve, to appear artfully, when a 
 fair opportunity offers, to avoid telling freely my opinion. 
 
 LECTURE VL 
 
 ON THE COMPOSITION OF LECTURES. 
 
 In my last lecture on the subject of pulpit eloquence I told 
 you, that every discourse was addressed either to the under- 
 standing of the hearers, to their imagination, to their pas- 
 sions or to their will. As those addressed to the understand- 
 ing may be intended either for explaining something unknown 
 to them, or for proving something disbelieved or doubted by 
 them, sermons in the largest acceptation of the word may be 
 distributed into five classes, the explanatory, the argumenta- 
 tive or controversial, the demonstrative or commendatory, 
 the pathetic and the persuasive. It will not be amiss here, 
 in order to prevent mistakes, to take notice of the particular 
 import which I mean to give to some terms, as often as I em- 
 ploy them on this subject. The first I shall mention is the term 
 demonstrative, which in the application usual with rhetori- 
 cians, hath no relation to the sense of the word as used by 
 mathematicians. Here it hath no concern with proof or ar- 
 gument of any kind, but relates solely to the strength and 
 distinctness with which an object is exhibited, so as to ren- 
 der the conceptions of the imagination almost equal in vivac- 
 
400 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 ity and vigor with the perceptions of sense. This is entirely 
 agreeable to the use, both of the Latin word chmonstrativusy 
 and of the Greek dTzodstxztxog among critics, orators and po- 
 ets. Another difference I beg you will remark, is between 
 conviction and persuasion, which, in common language, are 
 frequently confounded. To speculative truth, the term, con-- 
 viction, only with its conjugates, ought to be applied. Thus 
 we say properly, I am convinced of the being of a God. In 
 popular language, we should sometimes in this case say per^ 
 suaded, but this application of the term is evidently inaccu- 
 rate. Thus also, he hath proved the truth of revelation to 
 my full conviction, or, I attempted to convince him of his 
 error. And even in regard to moral truth, when no more is 
 denoted but the assent of the understanding, the proper term 
 is to convince. I am convinced it is my duty, yet I cannot 
 prevail on myself to do it. This is well illustrated by that of 
 the poet, 
 
 Video meliora proboque, 
 
 Deteriora sequor. 
 
 I am convinced, but not persuaded ; my understanding is 
 subdued, but not my will ; the first term always and solely 
 relates to opinion, the second to practice. The operation of 
 conviction is merely on the understanding; that of persua- 
 sion is on the will and resolution. Indeed the Latin word 
 persuadeo is susceptible of precisely the same ambiguity with 
 the English. It is this double meaning which gave occasion 
 to that play upon the word used by Augustine, when he said, 
 “ Non persuadebis, etiamsi persuaseris.” The import of 
 which in plain English manifestly is. Though your arguments 
 may convince my reason, they shall not determine my reso- 
 lution ; or, you may convince, but shall not persuade me. 
 The first of the distinctions now mentioned will serve to dis- 
 criminate the argumentative or controversial, from the de- 
 monstrative or commendatory, the other distinguishes the 
 controversial from the persuasive. 
 
 I would further observe, that though any one discourse ad- 
 mits only one of the ends above enumerated as the principal, 
 nevertheless in the progress of a discourse, many things may 
 be advanced, which are more immediately and apparently di- 
 rected to some of the other ends of speaking. But then it 
 ought always to appear, that such ends are introduced as 
 means, and rendered conducive to that which is the primary 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 401 
 
 intention. Accordingly the propriety of these secondary 
 ends will always be inferred from their subserviency to the 
 principal design. For example, a sermon of the first or sec- 
 ond kind, the explanatory or the controversial, addressed to 
 the understanding and calculated to illustrate or evince some 
 point of doctrine, may borrow aid from the imagination, and 
 admit metaphor and comparison. But not the bolder and 
 more striking figures, as that called phantasia, prosopopeia, 
 and the like, which are not so much intended to throw light 
 on a subject as to excite admiration ; much less will it admit 
 an address to the passions, which never fails to disturb tjie 
 operation of the intellectual faculty. Either of these, it is 
 obvious, far from being subservient to the main design, sim- 
 ple explanation or proof, would distract the attention from it. 
 Such arts, however, I cannot call them legitimate, have some- 
 times been successfully used ; but in such cases, if impar- 
 tially examined, the scope of the speaker will be found to have 
 been more to cloud than to enlighten the understandings of 
 his hearers, and to deceive rather than to edify. They are 
 of those unlucky arts, which are naturally fitted more for 
 serving a bad cause, than a good one, and by consequence, 
 when used in a good cause, rather hurt it with the judicious, 
 by rendering it suspected. 
 
 Now before 1 proceed to consider the rules which ought 
 to be observed in these difierent sorts of composition result- 
 ing from their respective natures, I shall make a few remarks 
 on a kind of discourses very common in this country, which 
 come not under the general name of sermons, and follow 
 rules peculiar to themselves. As the Bible is with us Pro- 
 testants acknowledged to be the repository, and indeed the 
 only original, full and untainted repository of Christian know- 
 ledge ; and as the study of it is maintained to be a duty in- 
 cumbent on every disciple of Christ, that kind of discourses 
 with us commonly called lectures, has been devised as means 
 of facilitating to the people the profitable reading of holy 
 writ. We acknowledge, indeed, that in all things essential 
 to salvation. Scripture is sufficiently perspicuous even to the 
 vulgar ; and that, in such important matters, if any man err, 
 it will be found more the fault of the heart than of the head. 
 But this acknowledgment is nowise inconsistent with the 
 avowal, that there are in this repository many things highly 
 useful and instructive, which do not immediately appear upon 
 the surface, which require more time and application to 
 34* 
 
402 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 enable us to discover, and in which in particular it is the 
 province of the pastor to lend his assistance to the illiterate 
 and the weak. That people may be put in a capacity of 
 reading with judgment and without difficulty, those parts of 
 Scripture which are most closely connected with the Chris- 
 tian faith and practice, lecturing, or as it is called in some 
 places expounding, hath been first prescribed by our church 
 rulers. The end or design of a lecture, therefore, is to ex- 
 plain the train of reasoning contained, or the series of events • 
 related, in a certain portion of the sacred text, and to make 
 suitable observations from it, in regard either to the doc- 
 trines, or to the duties of our religion. As all discourses of 
 this kind consist of two principal parts, the explication, and 
 the remarks or inferences, so they may be distributed into 
 two classes, according as the one or the other constitutes the 
 principal object of the expounder. In discourses of the first^ 
 class, it is the chief design of the speaker to explain the im- 
 port of a portion of Scripture, which may not be perfectly 
 clear to Christians of all denominations. In the second, it 
 is his great scope to deduce from a passage, whose general 
 or literal meaning is sufficiently perspicuous, useful reflec- 
 tions concerning providence, the economy of grace, or the 
 conduct of human life. Were we nicely to distingish the 
 two kinds, I should say that the ultimate end of the former is 
 to teach the people to read the Scriptures with understanding, 
 and of the latter to accustom them to read them with reflec- 
 tion. The former therefore may more properly (according 
 to the current import of the words) be termed an exposition, 
 and the latter a lecture* And in this manner we shall after- 
 wards distinguish them. Both are properly of the explana- 
 tory kind, though from the complex nature of the subject, 
 the form of composition will be very different from that of 
 the first class of sermons mentioned above. * Indeed several 
 English sermons, for instance those on the compassionate 
 Samaritan, the prodigal son, or any other of our Lord’s para- 
 bles, may strictly be denominated lectures in the sense to 
 which we just now appropriated the term. And of this sort 
 also are several of the homilies of the ancient fathers. Nay 
 there are some discourses, that go under the general appella- 
 tion of sermons, particularly of Bishop Hoadley and Doctor 
 Clarke, that properly belong to that class we distinguished 
 by the name exposition, being no other than a sort of familiar 
 commentary on some of the most difficult passages in the 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 403 
 
 epistolary writings of the apostle Paul. They differ from us 
 in Scotland, only in the manner in which the explication is 
 introduced from the pulpit. We take the whole portion of 
 Scripture for a text ; they, commonly a single verse in the 
 end of it, by means of which all the other verses, as connect- 
 ed, are more awkwardly ushered into the discourse; for as 
 all these share equally in the. explication, so in most cases 
 the remarks bear no more relation to the text, than to any 
 other sentence in the context. The relation is commonly to 
 the whole taken together, and not to a part considered sepa- 
 rately. That it may not be necessary to return afterwards to 
 the consideration of these two classes of discourses, which I 
 denominate expositions and lectures, I shall now make a few 
 observations in regard to their composition, and so dismiss 
 this article. 
 
 And first, as to the subject to be chosen, care should be 
 taken, that as much as possible it may be one, that is, one 
 distinct passage of history, (if taken from any of the histori- 
 cal books of Scripture,) one parable, one similitude, one chain 
 of reasoning, or the illustration of one point of doctrine or of 
 duty. When a minister purposes in a course of teaching to 
 give the exposition of a whole book of Scripture, it is of much 
 greater moment, and unspeakably more conducive to the edi- 
 fication of the hearers, that in the distribution of the parts, 
 more regard be had to the natural connection, that may sub- 
 sist between the sentiments, than to the artificial division of 
 the words into chapters and verses. For it is manifest, that 
 in making this distribution of the sacred books, which by the 
 way is an invention merely human and not very ancient, there 
 hath often been very little attention given to the sense. You 
 will easily conceive, that it must be still a greater fault in 
 expounding, to confine one’s self regularly, as some do, to the 
 same or nearly the same number of verses. . Nothing can 
 tend more effectually to injure the sense, and to darken (in- 
 stead of enlightening) the subject. Nothing would less fall 
 under the description, which the apostle gives of the manner 
 of the workman that hath no reason to be ashamed, ‘‘ his 
 rightly dividing the word of truth.” To merit this praise, 
 one must, like a skilful anatomist, chiefly attend, in the divis- 
 ion, to the distinctive characters and limits, which nature 
 hath assigned to the several parts, and not, like a carver for 
 the table, merely to the size and form. 
 
 The second remark I shall make, is that if the portion of 
 
404 
 
 LECTURES ON PULPIT ELOQUENCE, 
 
 Scripture be, as to the sense, not so independent of the 
 words immediately preceding, but that some attention to 
 these will throw light upon the sacred lesson, the preacher 
 may very properly introduce himself to his subject by point- 
 ing out^in a few words the connection. There are cases in 
 which thfs is necessary ; there are some in which we should 
 say it were improper, and there are no doubt some in which 
 it is discretionary. Of the first kind are many passages in 
 Paul’s epistles ; for though perhaps you can say of the pas- 
 sage with strict propriety, it is one, because it is only one 
 topic that is treated in it, or at least the argument is consider- 
 ed in one particular point of view, yet it makes, as it were, a 
 member of a train of reasoning which runs through several 
 chapters ; and of this series it may be requisite to take a 
 cursory review, in order to obtain a more distinct apprehen- 
 sion of the import of the passage read. It is improper, when 
 there is no connection at all with the words preceding, as in 
 the relation given us of several of the miracles performed by 
 our Lord, which have no other connection in the history than 
 that the one in fact preceded the other ; or it may be only, 
 that the one is first related, and the other immediately after. 
 The same may be said of several of the parables. Some of 
 these indeed have a natural connection with a preceding pas- 
 sage, having been pronounced by our Lord in the illustration 
 of some point which he had been just inculcating. In such 
 cases, when the design of the parable is sufficiently clear of 
 itself, to trace the connection is not absolutely necessary. As 
 good use, however, may be made of it, it cannot be called 
 improper. This therefore is an example of those cases 
 wherein it is discretionjiry. There are several other instan- 
 ces which the intelligent hearer will easily distinguish for 
 himself. I shall mention only one. Were it the design of a 
 preacher to expound to a congregation the Lord’s prayer, as 
 recorded in the sixth chapter of Matthew, he may justly con- 
 sider it as a matter of mere choice, whether he shall take any 
 notice of the words preceding or of the subsequent, because 
 though his text be connected with both, it is so independently 
 intelligible, and so completely one in itself, that he is under 
 no necessity to recur to these for the illustration of his 
 subject. 
 
 My third observation shall be, that his exposition of the 
 portion of Scripture read, may either be, verse by verse, 
 paragraph by paragraph, sentence by sentence, where there 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 405 
 
 is any obscurity or difficulty in the verse, sentence or para- 
 graph, that seems to require it; or it may be, by a kind of 
 paraphrase of tlie whole passage. I have observed already 
 that there are two kinds of discourses, the exposition and the 
 lecture, into which this class may be distributed ; the former 
 of these methods, by verses or sentences, is best suited to the 
 first ; the latter by paraphrase, to the second. In the first, 
 there are supposed some difficulties to be removed and some 
 darkness to be dispelled ; in order to this, more minuteness 
 and closer attention to the several parts is necessary. In the 
 second, as the scope of the whole passage is supposed to be 
 abundantly perspicuous, a few pertinent introductory remarks 
 may sometimes happily enough supersede the necessity even 
 of a paraphrase. 
 
 The fourth observation shall be in relation to the difficul- 
 ties, which, in the first species of lectures mentioned, the ex- 
 pounder must endeavor to remove. And they are these — an 
 apparent inconsistency between the import of any verse or 
 expression and the principles of right reason, or a seeming 
 contradiction to other texts of Scripture, or to any known 
 historical fact; in like manner if the words taken literally 
 seem to support any erroneous opinion, or to authorize any 
 improper practice, or if the preacher is aware that it consists 
 with the knowledge of a considerable part of his audience, 
 that such uses are made of the words by some sect or party 
 still subsisting amongst us. I mention these things wdth the 
 greater caution, because if the difficulties are not obvious of 
 thejnselves, or are such as can be reasonably thought to have 
 come to the knowledge of very few, if any, in the auditory, 
 it is much better they remain unnoticed by the speaker, lest 
 he should be imagined to have more the talent of suggesting 
 scruples and raising difficulties than of removing them. And 
 this will especially hold, in regard to what hath at any time 
 been pleaded in favor of the errors of ancient or distant sects, 
 of which the congregation knows little or nothing, and by 
 whose arts they can be in no hazard of being seduced. If 
 the subjects w^ere, for example, the parable of the supper, in 
 the I4th chapter of Luke, it would be very pertinent to show 
 that the expression, ‘‘ Compel them to come in,’’ which oc- 
 curs in that passage, doth not authorize persecution or force 
 in matters of religion ; because it is notorious, that this 
 absurd use hath been and still is made of the words. But if 
 the portion of Scripture to be explained were the first chap- 
 
406 LECTURES ON PULPIT ELOQUENCE. 
 
 ter of the gospel by John, to what Christian congregation 
 would it answer any valuable purpose, to make them ac- 
 quainted with the ravings of the Gnostics and their wild ex- 
 travagances about the Eons ? 
 
 I shall add, that particular care ought to be taken in ex- 
 pounding the Scriptures to the people, not to appear over- 
 learned and over-critical in one’s explications. There is no 
 occasion to obtrude on an audience, as some do, all the jarring 
 interpretations given by different commentators, of which it 
 is much better that the people should remain ignorant, than 
 that they should be apprized. For this knowledge can serve 
 no other purpose, than to distract their thoughts and perplex 
 their judgment. Before you begin to build, it is necessary to 
 remove such impediments, 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, absurd and contradictory glosses 
 of commentators deserve a better name than rubbish ? No, 
 surely. But if such absurd glosses are unknown to your 
 congregation, they are rubbish which lies not in your way. 
 No interpretation, therefore, or gloss should ever be mention- 
 ed in order to be refuted, unless it be such as the words them- 
 selves, on a superficial view, might seem to countenance, or 
 such as is generally known to the people to be put upon them 
 by some interpreters, or sects of Christians. Where a false 
 gloss cannot be reasonably supposed to be either known or 
 thought of by the audience, it is in the preacher worse, than 
 being idly ostentatious of his learning, to introduce such er- 
 roneous gloss or comment. And as to an excess of criticism 
 in this exercise, it ought also doubtless carefully to be avoid- 
 ed. We must always remember the difference between a 
 church and a college. In most Christian congregations 
 there are very few, if any, linguists. I do not say that in our 
 lectures we ought never to mention the original, or recur to 
 it. Justice to the passage we explain may sometimes require 
 it. Nor is it necessary, that our translators should be deem- 
 ed 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 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 407 
 
 censuring the translators, and pretending to mend their ver- 
 sion. It is not modest, as they, over whom the corrector as- 
 sumes 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 confidence in their Bible, which tends 
 greatly to lessen its authority. Therefore, though I am by 
 no means for ascribing infallibility to any human expositors, 
 propriety requires, that we should neither too often, nor too 
 abruptly tax with blundering, before such a promiscuous au- 
 dience as our congregations commonly are, men of so re- 
 spectable memory. Manly freedom of inquiry, becoming a 
 Protestant, becoming a Briton, tempered with that decent 
 reserve which suits the humble Christian, will guard the ju- 
 dicious against both extremes, an overweaning conceit of his 
 own abilities, and an implicit faith in those of others. And 
 indeed in regard to everything, 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 observa- 
 tion is just, that such an interpretation hath actually been 
 given, or that such an opinion hath been maintained ; the 
 previous inquiry, which the preacher ought to make by him- 
 self is, whether it be of any consequence to the people to be 
 informed of the observation, comment or opinion. This inqui- 
 ry 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 critical or controversial disquisition, 
 and which it is not always easy for youth, commonly im- 
 petuous and opinionative, duly to restrain. If on other oc- 
 casions, more especially on this, the apostolical admonition 
 ought to be sacredly 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 acknowledged, will suffice. A fund of good sense is ab- 
 solutely necessary, enlightened by a knowledge of mankind. 
 In this, as in every other kind of composition, the maxim of 
 the poet invariably holds, 
 
 Scribendi recte sapere est principium et fons. 
 
 1 shall just add the fifth and last observation in relation to 
 the remarks or inferences. These, as was hinted already, in 
 the exposition, whose chief aim is to throw light on the sa- 
 
408 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 cred text and remove the difficulties, are to be considered as 
 only a subordinate part of the discourse ; in the lecture, they 
 are to be considered as the principal. In the former there- 
 fore they do not require to be so fully treated, as in the lat- 
 ter. It is enough, that the remarks are just in themselves, 
 pertinent in regard to the subject of discourse, and expressed 
 with sufficient perspicuity and energy. But in the lecture, 
 properly so called, where the observations are the primary 
 object of the speaker, and that for which the passage of Scrip- 
 ture was chosen as a text, it is not enough that they be just, 
 pertinent and perspicuous ; they require besides, to be more 
 copiously treated, and such of them as are of a practical na- 
 ture to be more warmly enforced. Nay, they admit all that 
 variety in respect of illustration, proof and recommendation, 
 which are to be found in discourses explanatory, controver- 
 sial or persuasive. Only for the sake of unity, it may be pro- 
 per to add, that all the remarks compared among themselves 
 should be congenial, and tend to illustrate one another, that 
 is, all doctrinal or all practical ; and whether the one or the 
 other, that they be points nearly and mutually related, that 
 thus the discourse may, if I may so express myself, be of one 
 color and tenor throughout. Quick transitions from the 
 warmth of the pathos to coldness of criticism, from the mo- 
 ral and persuasive to the abstract and argumentative, or in- 
 versely, from the critical to the pathetic and from the abstract 
 to the persuasive, are neither natural nor easy. Now the 
 transitions here, if there be any, must be quick, even imme- 
 diate, since they result from the different natures of the re- 
 marks that immediately succeed one another. In the first 
 kind, which we distinguished by the name exposition, there 
 is no occasion for so*much delicacy in regard to the infer- 
 ences deduced ; because in it, they being only of a seconda- 
 ry nature in respect to the scope of the performance, partic- 
 ular discussions would neither be proper nor expected. All 
 that is requisite is, that they be true, fairly deduced and pro- 
 perly expressed. Now thus much, whatever be the nature of 
 the truths remarked, can make no alteration in the character 
 of the performance. In this species, the observations are 
 properly no more than inferences, whose evidence, illustra- 
 tion or enforcement, should always be found in the exposi- 
 tion that preceded them ; whereas in the lecture properly so 
 called, though the connection of the remarks with the portion 
 of Scripture previously and briefly explained, ought to be very 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 400 
 
 clear, they are introduced with express view of being sup- 
 ported, illustrated or enforced in the body of the discourse, 
 to which the explication of the text serves only as an intro- 
 duction. So much shall serve for what we call expositions 
 or lectures ; I shall next proceed to the different sorts of ser- 
 mons above defined. 
 
 LECTURE VIL 
 
 OF EXPLANATORY SERMONS THE CHOICE OF A SUBJECT ANB 
 
 OF TEXTS. 
 
 In my last prelection on the subject of pulpit eloquence, 
 after enumerating the different sorts of discourses, from the 
 consideration of the faculty addressed, I entered particularly 
 into the examination of those, which with us are commonly 
 called lectures, and which we divided into two sorts, one, 
 whose principal end was to remove difficulties in a passage 
 not perfectly clear ; the other whose aim was to form and 
 enforce useful observations from a passage naturally fitted to 
 give scope for reflection. The first, we called exposition ; 
 the second, lecture. I now return to the consideration of 
 those discourses, which come under the general denomina-^ 
 tion of sermons, and which were distributed into five orders, 
 the explanatory, the controversial, the commendatory, the 
 pathetic and the persuasive. The first and the simplest is 
 the explanatory, which may be defined a sermon addressed 
 to the understanding of the hearers, and of which the direct 
 view is to explain some doctrine of our religion, or the nature 
 and extent of some duty. In this species of discourses, the 
 preacher’s antagonist (if I may so express myself) is igno- 
 rance, which it is his business to dispel. 
 
 The first thing, that falls under consideration, is the choice 
 of a subject. And in this, care ought to be taken, that whe- 
 ther it be more or less extensive, it may be strictly and pro- 
 perly one, that it may neither be imperfect, and consequently 
 afford the audience but an indistinct apprehension of the 
 matter discussed, whether it be the explication of a tenet, or 
 of a precept of Christianity; nor redundant, by being con- 
 joined with other points or topics, which however useful in 
 35 
 
410 
 
 LECTURES ON PULPIT ELOQUENCE, 
 
 themselves, are neither immediately connected with, nor ne- 
 cessary to the elucidation of what is properly the subject 
 The rule of the poet. 
 
 Sit quod vis simplex duntaxat et unuin, 
 
 will be found a good rule, not only in epic and dramatic po- 
 etry, but in every kind of composition without exception 
 The reason is, it is founded in nature, and what is adapted 
 to the faculties of a being such as man. When things are 
 brought together into a discourse, between which there is no 
 immediate connection, that which happens to be last said, 
 goes far to obliterate out of the minds of the hearers all that 
 went before. There being no natural and manifest relation 
 between the things themselves, and no dependence that the 
 one has on the other, the last mentioned thought or topic 
 doth as it were exclude its predecessor, by entirely occupy- 
 ing its place. Whereas in clearing up the several parts of 
 one entire subject, whatever it be, the explication of every 
 other branch or member, as you advance, necessarily tends, 
 by the laws of association in our ideas, to recall to our re- 
 flections the account given of those that preceded, with which 
 its several parts are naturally and intimately connected. 
 That we may form some idea of the influence of connection, 
 simplicity and unity upon the memory, do but consider the 
 effect in point of remembrance, for it is of this only I am now 
 speaking, that would be produced upon an audience by one 
 of our Lord^s parables, for example, or by a distinct passage 
 of his history, or of that of the apostles, or by any one speech 
 of Peter or Paul recorded in the Acts, and compare with it 
 the effect that will be produced by reading an equal portion 
 of the book of Proverbs, or of the 119th Psalm, in neither of 
 which was there any connection of sentiments proposed : the 
 greater part of the first being intended merely as a collection 
 of wise observations, but independent one of another, on the 
 conduct of life ; and the other as a collection of pious ejacula- 
 tions, arranged, not by affinity in the sentiments, but by the let- 
 ters in the Hebrew alphabet with which the several sentences 
 begin. But what is necessary to constitute this unity of sub- 
 ject and design, w^e shall have occasion more particularly to 
 consider afterwards. 
 
 A subject being chosen, the next thing to be sought is the 
 text. This seems calculated to answer a double purpose. In 
 the first place, it serves as a motto to the discourse, notifying 
 
LECTURES ON PULPIT ELOUUENCE. 
 
 4U 
 
 to the congregation the aim and subject of the preacher ; 
 secondly, being taken from sacred writ, it adds a certain dig- 
 nity and importance to the subject, showing that it hath a 
 foundation in Scripture, the only standard of our religion. It 
 may not be amiss here to examine a little, some objections, 
 that have been thrown out by a celebrated writer of the pres- 
 ent century, in his Age of Louis the 14th, against this meth- 
 od so universally practised by preachers of introducing their 
 subject to the hearers by a text. Perhaps,” says he, ‘‘ it 
 were to be wished that in banishing from the pulpit the bad 
 taste which dishonored it, this custom of preaching on a text 
 had also been banished. In fact, to speak long on a quota- 
 tion of a line or two, to labor in regulating one’s whole dis- 
 course by that line, such a toil appears an amusement scarce- 
 ly becoming the dignity of the ministry. The text proves a 
 sort of device, or rather riddle, which the discourse unravels. 
 The Greeks and the Romans never knew this usage. It was 
 in the decline of letters that it began, and time hath conse- 
 crated it.” The author must here doubtless be understood 
 to mean by Greeks and Romans, those nations whilst in a 
 state of paganism, for that this practice was current among 
 the Greek and the Latin fathers of the church appears mani- 
 festly from such of their works as are yet extant. And in- 
 deed to acquaint us gravely, and urge it as an argument, 
 that the pagan priests never preached upon a text, must ap- 
 pear extraordinary to one who attends to this small circum- 
 stance, that they never preached at all, that there was noth- 
 ing in all their various modes of superstition, which was an- 
 alogous to what is called preaching among Christians. And 
 even if there had been anything among them that bore an an- 
 alogy to preaching, their example could not have had the 
 least authority with us in this particular, as it is notorious 
 they had no acknowledged infallible or established standard 
 of doctrine corresponding to our Bible, whence their texts 
 could have been drawn. But if our author alludes in this, 
 not to the customs of the heathen priests, but to those of the 
 demagogues and pleaders, the cases are so exceedingly dis- 
 similar, that hardly can any comparison with propriety be 
 made between them, or any inference drawn, from the usage 
 of the one to what is proper in the other. If indeed we make the 
 proper allowances for the disparity in the cases, the example of 
 the ancient orators will be found rather to favor than to dis- 
 countenance the practice ; because though they had nothing 
 
412 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 which could in strict propriety be called a text, they had in effect 
 a subject propounded, to which they were bound in speaking 
 to confine themselves. Thus in judiciary or forensic ha- 
 ranges, the summons or indictment was to all intents a text, 
 and in the deliberative orations pronounced in the senate 
 house or in the assembly of the people, the overture or mo- 
 tion which gave rise to the debate answered precisely the 
 same purpose. At least one of the designs above-mentioned, 
 which the text with us is calculated to answ^er, namely, a no- 
 tification to the hearers, and a remembrancer as to the sub- 
 ject of discourse, was fully accomplished, and as to the other 
 end, the difference in the nature of the thing superseded the 
 use of it. The only species of discourses with them, in which 
 there was nothing that bore the least analogy to this so uni- 
 versal usage among Christian teachers, was the demonstra- 
 tive, or their eulogiums on the dead. And here doubtless 
 the notoriety of the occasion and purpose of their meeting, 
 which was commonly at funeral solemnities, rendered any 
 verbal intimation of the subject less necessary, than in the 
 two others already taken notice of. It may indeed be urged 
 in answer to what hath been said, that the preacher himself 
 may intimate his subject in as explicit terms as he pleases be- 
 fore he begin. But to this I would reply, that a bare intima- 
 tion is not enough in a matter of so great consequence, that 
 the effect of the whole discourse in a great measure depends 
 upon the attention given to it. Nothing can serve better to 
 fix their attention than this solemn manner of ushering in 
 the discourse, by reading a passage of sacred writ, in which 
 every person, at least in protestant congregations, may satis- 
 fy himself by recurring to the passage mentioned in his own 
 Bible; at the same time nothing can serve better as a moni- 
 tor of the speaker’s view, if the text hath been judiciously 
 chosen, and the sermon be apposite, since the people if they 
 please, may have it constantly in their eye. I acknowledge 
 at the same time that the use of a text, as either a device or 
 an enigma, is justly reprehensible, and that the conceited 
 choice that hath been made of passages of holy writ for this 
 purpose, and the strange manner w^herein such passages have 
 been treated in the sermon, as when the words and phrases 
 are more properly discoursed on than the sentiment, have 
 given an ample scope for this censure. Only it ought to be 
 remembered, that the censure strikes solely against the 
 abuse of this method of notifying, and not against the use of it. 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 413 
 
 It may not be amiss here to inquire a little by the way 
 into the origin of this practice. That there is no trace of it 
 in the ordinary discourses of our Lord and his apostles is 
 freely owned. They spoke by immediate inspiration. They 
 gave, by the miracles they wrought, the most authentic evi- 
 dences of the authority, with which they were endowed. It 
 did not suit the dignity of their mission, or of the spirit by 
 which they spoke, to have recourse to any passage as giving 
 a further sanction to their words, or as setting bounds to what 
 they should declare. Besides, they claimed to be the heralds 
 of a new revelation from heaven, which though founded on 
 the old, superadded a great deal to it. After their time, the 
 doctrine they taught having been committed to writing in 
 the histories of our Lord and his apostles, and in the epistles 
 occasionally written by some of the latter, the teachers who 
 succeeded them did not pretend to any new revelation, but 
 to deliver faithfully that, and only that, which they had re- 
 ceived from their inspired predecessors. It became accord- 
 ingly an important part of their public ministry and service, 
 to read certain portions from the writings now styled canoni- 
 cal, as being the great rule of faith and practice left them by 
 these founders of the Christian church. The usage they are 
 said to have borrowed from the Jews, who since their return 
 from the Babylonished captivity duly read in their syna- 
 gogues, every Sabbath, portions of the law and of the prophets. 
 But indeed the reason of the thing so strongly indicates the 
 propriety of the practice, that there is no need of recurring 
 to Jewish example for its origin. When there was any dif- 
 ficulty in the passage of Scripture read, this gave a natural 
 occasion to the minister, who was the teacher of the congre- 
 gation in matters of religion, to endeavor to remove it ; and 
 even where there was no difficulty, the words would often 
 furnish a handle for seasonable exhortations and admonitions. 
 Occasions of exhorting the people in this way were some- 
 times taken from the weekly lessons in the law or in the 
 prophets in the Jewish synagogues, as appears occasionally 
 both from our Lord’s history and that of the apostles. See 
 for this Luke 4: 16, etc. Acts 13: 14, etc. Accordingly it 
 appears that the earliest discourses from the pulpit were very 
 much of the nature of our expositions and lectures, and that 
 the subject was not at first arbitrarily chosen by the speaker, 
 but such as came in course of reading the Scriptures. It 
 will easily be conceived how in process of time the pastors 
 35 * 
 
414 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 did not always think it necessary to confine themselves to 
 the portion of reading appointed for the day, especially, as 
 there could not fail to arise occasions of addressing the 
 people either for warning, consolation or admonition in any 
 particular emergency, to which other passages of sacred writ 
 would be more directly adapted. It may also be supposed, 
 that sometimes in their discourses they would be so much 
 engrossed by one principal point they then wished to incul- 
 cate, as would make them narrow the size of their composi- 
 tions, and limit themselves in using no more from the sacred 
 page, than was entirely apposite to their subject. A defer- 
 ence however to antiquity, a veneration for the Scriptures, 
 an avowal that the writings of the prophets and apostles were 
 the only source of all their doctrine, and a desire of supply- 
 ing the people with what might serve as a remembrancer of 
 the subject of discourse, would conspire to preserve a custom, 
 which, though not absolutely necessary, must be allowed at 
 least to be both decent and convenient. So much for the 
 origin and history of this usage in Christian congregations. 
 A usage which in my opinion ought to be the more sacredly 
 preserved, as it may be justly considered as an ancient and 
 universal, though implicit testimony, that no doctrine what- 
 ever deserves to be considered as a principle of Christianity, 
 which hath not its foundation in holy writ. After this short 
 digression, I shall now inquire what things they are, which 
 particularly demand our attention in the choice of a text. 
 And on this topic I shall speak the more largely, as what is 
 to be offered on it will not regard the explanatory dis- 
 courses only, but all the different sorts of sermons above de- 
 fined. 
 
 And first, doubtless the passage chosen for this purpose 
 ought to be plain and perspicuous. Without this quality of 
 perspicuity, neither of the ends of introducing in this manner 
 the subject can be answered by it. If obscure, and hardly 
 at first hearing intelligible, it cannot be called a notification 
 of the subject ; as little can it give the sanction of holy writ 
 to a subject which it doth not notify. One may err against 
 this rule in more w^ays than one. First, the passage may in 
 itself be obscure, and such as no person on a single reading, 
 not to say the illiterate, can be supposed to divine the sense 
 of. Such is a passage from Isaiah 21: II, 12 on which I 
 once heard a sermon. “ He calleth to me out of Seir, 
 Watchman, what of the night? Watchman, what of the 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 415 
 
 night '? The watchman said, the morning cometh, and also 
 the night: if ye will inquire, inquire ye; return, come.” 
 Who could pretend to say from such a text what the subject 
 of discourse were? But there are some people of that 
 strange turn of mind, that obscurity itself is as strong a re- 
 commendation to them, as perspicuity would be to others. 
 Not that they are influenced in this by the sentiment of the 
 poet, 
 
 Non fumum ex fulgore, sed ex fumo dare lucem; 
 
 for commonly there is to the full as little light in the perform- 
 ance, as is discernible to an ordinary understanding in the 
 text, the only circumstance perhaps in which the choice can 
 be said to be apposite. The real motive of such almost in- 
 variably is, to excite in the ignorant multitude an admiration 
 of their profound learning and most amazing penetration, 
 who can discover wonders, where other people can perceive 
 nothing at all. Nor do they in this particular lose their aim. 
 But this is one of the many little arts of attracting the vener- 
 ation of the populace, which is totally unworthy, I say not of 
 the Christian pastor, but of every ingenuous mind. 
 
 But further, a passage of Scripture considered in itself, 
 and its connection, may be perfectly perspicuous, and yet, as 
 a text, may be extremely dark, because nothing that can be 
 called a subject of discourse is suggested by it. Thus these 
 words, A bell and pomegranate, and a bell and a pome- 
 granate,” Exod. 39: 26, are sufficiently intelligible in Scrip- 
 ture, as expressing certain ornaments, with which alternate- 
 ly the border of the pontifical ephod was to be decorated; 
 but there is not one of a thousand who would conjecture what 
 the design of the preacher were, who should read these 
 words to his congregation for a text. I have heard of a de- 
 cl aimer, one of those (and there are several such) that will 
 rather take the most inconvenient road in the world, than 
 keep the beaten path, who chose the words above quoted, as 
 the ground of a discourse on this topic, that faith and holi- 
 ness in the Christian life do ever accompany each other. It 
 would not be easy to conceive a more extravagant flight. 
 But where, you say, is the connection in the subject? It re- 
 quires but a small share of fancy, to make out a figurative 
 connection anywhere. Faith cometh by hearing. And 
 could one desire a better reason for making the bell, which 
 is sonorous, an emblem of faith? Holiness is fruitful in 
 
416 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 good works. How can it then be better represented than by 
 a pomegranate which is a very pleasant fruit ? 1 am not 
 
 fond of conceits in any serious matter ; they have something 
 so trivial and playful in them ; but if they are anywhere 
 specially unsuitable, it is in the pulpit. I remember to have 
 seen announced in the news-papers the text of an anniversa- 
 ry sermon, the nature of the occasion I do not know. The 
 text was, Jud. 4: 20, ‘‘ Thou shall say no.” Here nothing 
 can be clearer than the expression or verse, as indeed the 
 whole passage is to which it belongs ; yet nothing can be 
 darker, than the text, as it is impossible to say with truth 
 that it suggests any subject of discourse whatever. I will add 
 further, that though the text, when interpreted agreeably to 
 the meaning, of the writer, may be said to suggest the sub- 
 ject, (which cannot be said of any of those above quoted,) 
 yet when it is so figuratively expressed, as that the import of 
 it is not sufficiently obvious to the bulk of a congregation, 
 some more explicit proposition ought to be preferred. This 
 observation is not to be understood as extending to those 
 figures which are so current in Scripture, and now so gener- 
 ally understood by Christians of all denominations, that they 
 cannot be said to hurt the plainness of the passage in the 
 least. Of this kind are the putting of a part of religion, as 
 the love of God, or the fear of God, for the whole ; ascribing 
 passions and bodily members to the Deity ; personifying 
 wisdom and the like; or those ordinary metaphors whereby 
 a religious life is represented by a race, a journey or a fight. 
 These cannot be said to give the least obstruction in reading, 
 to those who are but a very little acquainted with their Bible. 
 In like manner in the choice of a text, I should think it 
 proper to avoid passages in which there is an apparent am- 
 biguity. For though the context should sufficiently deter- 
 mine the sense, yet if the words taken separately are am- 
 biguous, they do not distinctly answer the purpose of a notifi- 
 cation of the speaker’s aim. So much shall serve for the 
 first article, perspicuity. 
 
 The next point to be attended to is, that they be pertinent. 
 It were better not to have a text, than one that would mis- 
 lead the hearers as to the subject of discourse ; and such 
 would be the case, if the text pointed one way and the sermon 
 another. And here I cannot help observing the fantastical 
 choice that hath been made by some English preachers, who 
 have purposely chosen such passages as seemingly contra- 
 
LECTURES Ox\ PULPIT ELOQUENCE. 
 
 417 
 
 diet what they propose as the scope of their sermon. Two 
 very eminent rnen in that church, Doctor Clarke and Bishop 
 Iloadly, in their controversial or argumentative discourses 
 frequently adopt this method. The latter, for example, to a 
 sermon whose chief design is to show the absurdity of the 
 opinion that all hope of pardon is cut off in the gospel from 
 Christians, who have been wilful sinners, hath chosen for 
 his text Heb. 10: 26, 27, “ If we sin wilfully, after we have 
 received the knowledge of the truth, there remaineth no 
 more sacrifice for sin ; but a certain fearful looking for of 
 judgment, and fiery indignation which shall devour the ad- 
 versaries.’’ And to another, which he hath titled, the mis- 
 take of relying on Faith considered, he hath prefixed in the 
 same way, Eph. 2: 8, “ By grace are ye saved through faith.” 
 I do not here enter into the consideration of the justness of 
 his doctrine, but the preposterousness of his choice. I know 
 his reason was, thus to take an occasion of explaining a pas- 
 sage, that had been much employed on the opposite side of 
 the controversy, in such a way as to show that though it 
 might apparently, it did not really (when properly under- 
 stood) contradict his design. But this plea, unless when 
 such explication is made the sole end of the discourse, in 
 which case it falls under that species of lecture called expo- 
 sition, whereof we have given some account already, other- 
 wise, I say this plea doth by no means vindicate a choice 
 subversive of all the purposes which a text is intended to an- 
 swer. It is the less vindicable as it is perfectly unnecessary. 
 The explication of a passage apparently opposing the doc- 
 trine maintained in the discourse, it would be much more 
 pertinent to introduce and obviate in answering the objec- 
 tions and arguments of the antagonists. There appears in 
 both these authors, and in others misled by their example, a 
 want of taste in this particular, however great their talents in 
 other respects may have been. 
 
 The third quality in a proper text is, that it be full ; that 
 is, that it be expressive not of a part, but of the whole scope 
 of the discourse ; otherwise it imperfectly answers both the 
 ends above mentioned, and we may say, with justice, that 
 part of the sermon is entirely without a text. 
 
 The fourth and last quality is, that it be simple, nowise 
 redundant, or expressive of more than the single scope of the 
 sermon. An instance of a text which in the purport of it is 
 properly complex, is that above quoted, Eph. 2: 8, “ By 
 
418 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 grace are ye saved tftrough faith.’’ The first part, ‘‘by 
 grace are ye saved,” is a full and perfect text for the discus* . 
 sion of cyie point of doctrine, which is to show in what re- 
 spect the source of our salvation is divine grace. The other 
 part, “ ye' are saved through faith,” is equally perfect for ^the 
 explication of another point, which 'is to show, in what re-* 
 •sped the instrument of our salvation is faith. Let it be ob- 
 served here, to prevent mistakes, that a senteYice may be 
 grammatically complex, which is nevertheless simple in re- 
 gard to the sentiment conveyed by it, and therefore sufficientr 
 ly proper for a text. Such a one is that in Prov. 3: 17, 
 “ Wisdom’s ways are ways of pleasantness^ and all her paths 
 are peace.” And even that last quoted from the Hebrews, 
 though consisting of two long verses, is perfectly simple in 
 regard to the sense. 
 
 I shall make two other observations on the subject of texts, 
 and so conclude this article. One is, that as a great part of 
 holy writ is historical, whereift things are simply related as 
 spt)ken, without any mark of approbation or blame from the 
 sacred historian ; we ought, when we can be otherwise well 
 supplied, to avoid such places, since passages taken thence, 
 though recorded in Scripture, have not the stamp of revela- 
 tion, and therefore are not fitted for answering the second 
 purpose of a text above mentioned. I acknowledge, how- 
 ever, that when the sentiment in itself is manifestly agreeable 
 to the dictates of natural or the general tenor of revealed re- 
 ligion, it would be an excess of scrupulousness to reject it. 
 Should everything (for* example) said by Job’s three friends 
 be avoided, because we have the best authority to affirm, that 
 in some things they did not speak right? Or should even 
 all that Job himself said be set aside, because he acknowl- 
 edged that he had uttered what he understood not, things 
 too wonderful for him which he knew not ? In all such 
 dubious cases, great regard is to be had to the character of 
 the speaker, the occasion, the import and the design of the 
 speech. On all these accounts, it was a most absurd choice 
 which one made of a text for a sermon on the future glory of 
 the saints in heaven. This sublime doctrine he chose to 
 treat from these words of the serpent to our first mother Eve, 
 Gen. 3: 5, “ Ye shall be as gods, knowing good and evil.” 
 For though the words taken abstractly might be apposite 
 enough, we know that as they stand in Scripture, they have 
 no relation to the heavenly happiness; but what renders 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 419 
 
 them still more exceptionable, as a text, is, they are the words 
 of the father of lies, and in the sense in which he used them, 
 contain a lie, and were employed but too successfully for 
 the purpose of seduction. The only other observation I 
 mearf to make is, as Scripture does not consist of a number 
 • of Aphorisms, it will sometimes be difficult, if not impossible, 
 to find texts for some very suitable subjects, conformable to 
 all the ruleSf above, Imd down. It must be oWned, that in 
 such cases, it is far better to deviate from these rules, than 
 to avoid' discussing an edifying and pertinent subject. All 
 that can be said in that case is, that if the rules be reason- 
 able, the deviation ought to be as little as possible. Nor let 
 any one think thik point a matter of little or no moment. As 
 a good choice may contribute previously to rouse attention, 
 and even to put the hearers in a proper frame for the subject 
 to be discoursed on, as well as to keep their minds in the 
 time of preaching from wandering from the subject ; so, on 
 the contrary, an improper chuice will often serve to dissipate 
 the thoughts, and put the mind in a frame nowise suita^e. 
 1 can say for myjself that I have been witness to instances of 
 both effects. I have observed sometimes, that the bare read- 
 ing of the text hath served to compose the minds of the audi- 
 ence into an earnest and attentive expectation of what was to 
 be said. I have seen an ill adapted text, on the contrary, 
 especially when there was anything fantastic in the choice, 
 excite a very different emotion in the audience, and dispose 
 their minds not to be edified, but amused. 
 
 LECTURE YIII. 
 
 OF THE EXPLANATORY SERMONS THE INTRODUCTION EX- 
 POSITION OF THE TEXT PARTITION OF THE SUBJECTo 
 
 UNITY A PRINCIPAL REQUISITE IN THE SUBJECT — rHOW 
 THIS IS TO BE PRESERVED OFFENCES AGAINST UNITY. 
 
 In my last discourse on the subject of Christian eloquence, 
 1 entered on the consideration of that species of sermons, 
 which we distinguished by the name of explanatory, whose 
 principal intention is, agreeably to the name, to explain the 
 import of any doctrine or the extent of any precept of our re- 
 ligion. And first, I took occasion to inquire into the origin 
 
420 LECTURES ON PULPIT ELOQUENCE. 
 
 and history of that method now so universal in Christendom, 
 of introducing our subject to the audience, by a portion of 
 sacred writ, called a text. I inquired into the principal uses 
 which a text is intended to answer, and from this was natur- 
 ally led to deduce the rules, whereby we ought to be directed 
 in the choice. On this topic I was the more particular, as 
 the same observations, though introduced merely in the ex- 
 amination of one species of discourses, would hold equally 
 with regard to them all. I shall now proceed to consider the 
 other parts of the explanatory sermon. 
 
 The first thing here, that falls under review, is the exordi- 
 um or introduction, the great design of which is (agreeably 
 to the rules of rhetoricians) to a*waken and fix the attention 
 of the audience. Nothing can be more obvious, than that if 
 the hearers will not attend, the preacher addresses them to no 
 purpose, his speaking is no better than beating the air. 
 The first requisite, therefore, on their part, is some expecta- 
 tion and consequent desire. This is absolutely necessary to 
 render them attentive. A certain degree of curiosity is nat- 
 ural in an auditory, just at the moment that a speaker is 
 ready to open his mouth. But then it will depend very much 
 on him, either to work up this favorable inclination in people 
 into a devout and even anxious attention, or to extinguish it 
 altogether, and not only to extinguish it, but even to create 
 in them the contrary dispositions of weariness and disgust. 
 Such topics, therefore, as manifestly tend to conciliate a fa- 
 vorable hearing from the congregation, as rouse in them the 
 hope of something momentous or interesting, are especially 
 adapted to the introductory part of the discourse. No doubt 
 some regard must be had to this end through the whole of 
 the performance. But it is the direct business of the exor- 
 dium, to inspire a disposition, which .the other parts of the 
 sermon ought to preserve from expiring. And as to the man- 
 ner, in which this purpose may be best effected, it is evident, 
 that the preacher’s topics should be drawn chiefly or solely 
 from that which is to be the subject of discourse. The church, 
 in this respect more delicate than either the tribunal or the 
 senate, doth not so easily admit the urging of considerations 
 merely personal, for winning the affeclion of the hearers. 
 The venerable aged senator may not ungracefully preface his 
 harangue with topics taken from his years, experience and 
 public services. The hearers, conscious of the truth, will 
 think him well entitled to avail himself of such a plea; and 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 421 
 
 the mention of these particulars will serve to rouse their at- 
 tention and regard. It is only in extraordinary circumstan- 
 ces, that this conduct would be tolerable in the preacher. I 
 do not say it never would. We have excellent patterns in 
 this way in the prophet Samuel, and in the apostle Paul. See 
 1 Sam. 12: 1, etc. Acts 20: 18, etc. The young barrister 
 will sometimes, just in opening, plead successfully for some 
 indulgence to his youth and inexperience. An apology of 
 this kind, if gracefully and naturally expressed, will be as- 
 cribed, not to want of merit, but to modesty, a quality very- 
 engaging especially in youth. The same plea would be more 
 hazardous from the pulpit, and therefore can rarely, if ever, 
 be attempted there. Any view that seems ultimately to point 
 to self, anything that may be considered as either directly or 
 indirectly courting popular applause, will be stigmatized as 
 vanity, a disposition which will meet with no quarter in a 
 place consecrated, as it were, to the purposes of humbling- 
 the pride of man, and advancing the honor of his Maker. 
 Passing therefore some extraordinary cases, the only topics 
 which the preacher can safely make use of in the introduc- 
 tion, for gaining the devout attention of the hearers, ought to 
 be drawn from the nature of the subject to be discussed. 
 And these are various in different subjects. But there is no 
 subject, with which our religion presents us, that will not af- 
 ford some handle by which it may be recommended to the 
 favorable attention of the hearers. On one subject, the lead- 
 ing principle for rousing our attention will be its sublimity, 
 on another its importance, on a third perhaps its pleasant- 
 ness, and on a fourth its novelty. Do not mistake me. I by 
 no means intend to insinuate, that any tenet or precept of re- 
 ligion can be strictly called new. I only mean, that when 
 the subject of discourse rarely receives a discussion from the 
 pulpit, the examination of it may be considered as new to the 
 congregation ; they not having the same opportunity of be- 
 coming thoroughly acquainted with it as with some other 
 topics, which, if more momentous, are at the same time more 
 trite. Perhaps the subject is one of those, against which we 
 are sure, from the known character of the congregation, there 
 are certain prejudices. A case of this kind requires a pe- 
 culiar delicacy. A modest attempt to remove unfavorable 
 prepossessions is in such a case extremely proper in the entry. 
 Butler’s sermon on the Love of God affords a very suitable 
 example in this way. It deserves also to be remarked, that a 
 36 
 

 LECTURES ON PULPIT ELOQUENCE. 
 
 preacher ought in the exordium cautiously to shun being so 
 particular as might anticipate what should be advanced after- 
 wards ; that he ought here to proceed on such principles as 
 are generally, if not universally, admitted ; such as approved 
 maxims, incontestible observations ; otherwise its obscurity 
 will rather avert than attract the attention of the audience. 
 And if in order to prevent this obscurity, one should fall into 
 a train of reasoning, or be at particular pains to explain and 
 illustrate the principles advanced, it is manifest this conduct 
 would convert into a real discourse, what ought to be no more 
 than a prelude ; it would extend the introduction to an un- 
 due length, and so far from answering the design of prepar- 
 ing the hearers to receive with attention the discussion of the 
 subject, it would tend to make them lose sight of it altogether, 
 by engaging them deeply in different, though related ques- 
 tions. In regard to the language of the introduction, it ought 
 to be, in a particular manner, perspicuous and distinct. 
 There is rarely scope in the introductory part of any kind of 
 sermons, and much less in that of an explanatory sermon, for 
 rhetorical tropes and figures. But as the expression should 
 be plain and clear, the sentiments ought to be striking and 
 almost self-evident. 
 
 The next part that requires to be considered, after the 
 exordium, is the exposition of the text. And here it ought 
 to be observed, that no more of the context should come un- 
 der the notice of the preacher, than what may serve to cor- 
 roborate or illustrate the thoughts advanced in the introduc- 
 tion, or what may be of use for throwing light upon the text. 
 It is often necessary to take for texts, passages wherein the 
 thing spoken of, or what is closely connected with it, is ex- 
 pressed by a relative pronoun, in which there is a reference 
 to what immediately preceded. The text in such cases is 
 not intelligible but as it stands in connection with the fore- 
 going words. Such a text, for example, would be that in 
 Psalm 19: 11, ‘‘ In keeping of them there is great reward,’^ 
 wdiere it is only from the context you can learn the im- 
 port of the pronoun l/icm. The same may be said of thepos- 
 .sessive /iis in the following passage, which may be used as a 
 text, 1 John 5: 3, “ His commandments are not grievous.^^ 
 But when the text itself is sufficiently perspicuous, and how^- 
 ever closely connected, independently intelligible, and when 
 the sentiments of the context do not happen to have any co- 
 incidence with those employed by the preacher for introduc- 
 
LECTURES ON PULUIT ELOQUENCE. 
 
 423 
 
 ing his subject, it is by no means necessary to lake any no- 
 tice of the context at all. Nay, it often proves in fact rather 
 a digression ftom the subject, than a constituent part of the 
 discourse. Immemorial custom, I acknowledge, hath with 
 us given a kind of sanction to this practice, as to many other 
 improper ones ; but it belongs to judgment and taste, to dis- 
 tinguish those cases wherein it is useful, and those wherein it 
 is foreign to the purpose. And that is always to be held for- 
 eign, which, however just and even profitable abstractly con- 
 sidered, nowise contributes to promote that which is the ulti- 
 mate aim of the discourse. When the text, as in the two 
 passages last mentioned, has a reference to the context, but 
 at the same time there is nothing in the context, which is not 
 as to its meaning perfectly obvious to an ordinary capacity, it 
 will suffice barely to repeat such of the preceding verses as 
 have the most immediate connection with the text. Some- 
 times indeed it will do better to give an abstract of the story 
 or of the reasoning, of which the text is a part, and that, 
 without particularizing any of the passages. But in the elec- 
 tion to be made out of these different methods, it behoveth us 
 of necessity to leave the preacher to the guidance of his own 
 judgment. The choice depends on such a variety of minute 
 circumstances as renders it insusceptible of rules. The text 
 itself, if necessary, may be explained, either by a paraphrase 
 or otherwise. If by a paraphrase, it should be simple and 
 brief, and no more in effect than a mere explicit declaration 
 of the subject of discourse. If a looser method of expound- 
 ing the passage is preferred, this exposition ought to terminate 
 in a sentence, distinctly proposing the doctrine or duty to be 
 explained. 
 
 The next thing that comes to be consi<iered is the partition, 
 or as it is more commonly termed, the division of the subject 
 into its couvstituent branches. And here doubtless the logical 
 rules ought to be inviolably observed. The partition ought 
 to exhaust the subject, insomuch that no part be left uncom- 
 prehended, and it ought to extend no farther, so as to com- 
 prehend anything else. And as far as is possible in a con- 
 sistency with these, a natural simplicity ought to be studied 
 in this part in particular. Nothing harasses the memory of 
 the hearers, more than a multiplicity of, what is called, the 
 heads or chief topics of discourse. As where there is any 
 partition of the subject they cannot be fewer than two, they 
 never ought to exceed four or five. These for the most part 
 
424 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 ought in explanatory discourses, which are directed solely to 
 the understanding, and which should preserve an appearance 
 of accuracy and precision throughout the whole, to be very 
 explicitly laid before the hearers. As an instance of a just 
 partition, that given by Dr. Tillotson of the nature and ex- 
 tent of gospel obedience, may serve for an example. The 
 properties of such an obedience, he divides into these three, 
 sincerity, universality and constancy. This division is taken 
 from the essential qualities of the subject ; it may sometimes 
 be taken from the component parts. The preacher’s design, 
 I shall suppose, is to explain the duty of prayer, and from the 
 consideration of the constituent members of his subject, he 
 divides his discourse into three heads, destined severally for 
 the explanation of the three parts, confession, petition and 
 thanksgiving. To these some improperly add a fourth, 
 adoration ; I say improperly, because this, so far from being 
 a distinct member, is necessarily implied in each of the 
 others; insomuch that none of them can be explained or 
 conceived without it. Each implies the acknowledgment of 
 the superintendency and perfections of God, and of our own 
 dependency and obligations. Such a distribution, therefore, 
 in which adoration were made a separate member, would be 
 as though one should divide an animal body into these four 
 parts, the head, the trunk, the limbs, and the blood, which 
 last is manifestly essential to all the parts, and does not con- 
 stitute a separate branch or member, as it pervades the whole 
 and every part. This by the way may serve as a specimen 
 of a faulty division. As to the order, in which the different 
 branches ought to be proposed and treated, that is no doubt 
 sometimes discretionary, but more frequently it may be de- 
 termined by something in the nature of the subject. That 
 which is simplest and plainest ought generally to be begun 
 with, and from this we ought to advance to that which is less 
 obvious and more complex; but of this more afterwards. So 
 far I thought it proper to proceed in considering the general 
 qualities, which affect the introduction, the exposition of 
 the text and context, where an exposition of either or both is 
 necessary, and the propounding of the subject and the method. 
 
 Before we proceed, it will be necessary to consider a little 
 more particularly, in what manner the text and the subject 
 ought to be adapted to each other. And here the first thing 
 that necessarily demands our attention is, that the text ought 
 to be chosen for the subject, and not the subject for the text. 
 
LECTURES ON PULTIT ELOQUENCE. 
 
 425 
 
 Nor will this observation be found, upon inquiry, of so little 
 moment as at first sight it may appear to be. It is manifest 
 from the general taste and manner that has hitherto prevailed 
 in preaching, that the text, rather indeed the words of a cer- 
 tain portion of Scripture, hath been the primary considera- 
 tion, and the subject at best but a secondary one. Or if it 
 bath happened, that the subject hath been first thought of by 
 the speaker, he no sooner deviseth a text, than he judges it 
 necessary to attach to his principal subject certain other sub- 
 ordinate ones, suggested not by the sentiment conveyed, but 
 by the expressions used in the text. The consequence is, 
 that there is hardly one sermon in a hundred, wherein that 
 unity of design is observed, which constitutes one great ex- 
 cellence in every composition. ^ 
 
 I mentioned in the beginning of my last prelection, that 
 the first thing that falls under the preacher’s consideration is 
 the subject. Unity I then observed was a principal requisite 
 in the subject ; but deferred stating the precise notion of it, 
 till we should come to treat of that part of the discourse, 
 which includes the declared design of the performance and 
 the manner in which it is proposed to prosecute it. This will 
 be somewhat different in the different kinds of sermons ; I 
 shall consider the unity of each, at least what is peculiar in 
 each, in the explication of the kind. And as to that kind of 
 which we are now treating, the explanatory, let us suppose 
 one intending to compose a sermon in this way hath chosen 
 for his subject, the doctrine of the Divine Omniscience. Af- 
 ter searching for some time for a proper text I suppose he de- 
 termines to take Heb. 4: 13 ; which though complex in the 
 
 ^ In prescribing tasks for trying the abilities of the students of 
 theology, in instructing and persuading, it is the common practice to 
 assign them a text on which to prepare a sermon. And this method 
 1 followed for some time. The consequence 1 found to be, that in- 
 stead of one subject in a discourse we often heard discussed in one 
 sermon two or three distinct subjects. I have therefore resolved in- 
 stead of a text to prescribe a subject, leaving to the student to find 
 out a proper text for himself ; for example, some doctrine or precept 
 of the gospel to be defined and illustrated in an explanatory sermon, 
 or some duty to be inculcated or evil to be warned against inasuasory 
 discourse. As this way of prescribing a subject gives a greater pro- 
 bability that unity and simplicity shall be preserved in the composi- 
 tion, than that of assigning a text, and as the subject ought always to 
 be first in the intention of the composer, I have thought this method 
 upon the whole greatly preferable. 
 
 36 * 
 
426 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 terms, is sufficiently simple in the sentiment. The words 
 are, Neither is there any creature that is not manifest in 
 his sight ; but all things are naked and opened unto the eyes 
 of him with whom we have to do.^’ It is a thousand to one 
 he would judge it no other than a piece of justice to his text, 
 to discuss a number of adventitious points, which, if without 
 any text he had been required to explain the doctrine of the 
 omniscience, he would never have dreamt to have any con- 
 nection* with his subject. Such as these for instance, to con- 
 sider what is implied in the manifestation of a creature, or in 
 its being naked and opened ; in what respect these phrases 
 may be used relatively, so that a creature may be said to be 
 manifested, naked- and opened to the eyes of one, which is 
 nevertheless undiscovered, clothed and shut to the eyes of 
 another ; again, who is meant by the apostle in that expres- 
 sion, Him with whom we have to do; and why God is so de- 
 nominated. Yet will any one say, that these critical in- 
 quiries, (which in a critical exercise on the passage would be 
 very proper,) are I say not, necessary, but any wise conduc- 
 tive to the illustration of this simple proposition, God know- 
 eth all things 1 And if so, there can be no unity in the sub- 
 ject, nor simplicity in the performance, in which things so di- 
 verse are jumbled together. The only connection there is 
 among them is not a natural, but accidental connection aris- 
 ing merely from the terms in which the sentiment is express- 
 ed. Sometimes it is necessary to recur to such texts, be- 
 cause a simpler expression of the sense, though more eligible 
 is not to be found in the words of Scripture. But then if there 
 be any difficulty, it is sufficient to remove it by the way, in 
 showing the import of the text, or in a brief paraphrase on 
 the words, or even in a plain synonymous sentence. It must 
 ever be remembered, that it is the leading sentiment convey- 
 ed in the text, which it is the preacher’s business to illustrate, 
 and not the terms or phrases by which it is conveyed. It is 
 this difference that makes a principal distinction between ev- 
 ery kind of sermons whatever, and that species of lecture 
 which we called exposition, wherein the text is itself proper- 
 ly the subject, and not to be considered as a bare expression 
 of the subject. Now it is this false taste in preaching which 
 hath given rise to the censure formerly quoted from Voltaire, 
 in as much as the speaker is not employed in the discussion 
 of any one subject, but is, as it were, amusing himself and 
 his hearers with a number of little independent dissertations 
 
LECTURES ON PULEIT ELOQUENCE. 
 
 427 
 
 on the different words, idioms and references which are found 
 in a line or two of sacred writ. It will perhaps be urged, 
 that there are few passages, which from the turn of the ex- 
 pression would lead the speaker into such' devious tracts, as 
 that above quoted; but in reality, where the same notion pre- 
 vails in regard to pulpit composition, there can hartlly be 
 found a text so si(nple, as will not afford some., occasion for 
 the same manner of treating the subject. Let us suppose 
 that the preacher’s subject is to explain this doctrine of reve- 
 lation, that the grace of God is the genuine source of man’s 
 salvation, and let us suppose he chooseth for his text-Eph. 2: 
 8, By grace are ye saved.” One more simple or more ap- 
 posite is not even to be conceived. Yet the most general and 
 approved way, in which, in many places, this theme at pres- 
 ent would be managed, is the following. First, would the 
 speaker say, I shall explain what is meant by grace; second- 
 ly, I shall show what is meant by salvation, or what it is to 
 be saved : thirdly, and lastly, the rHation which one of these 
 bears to the other, or the dependence of the latter upon the 
 former. Methinks I hear it resound from every quarter, 
 could there be a juster method, or one that more perfectly 
 exhausts the text ? No indeed, if we are barely to regard the 
 words ; in which case it may be said to be three texts more 
 properly than one. My intended subject was only one, but 
 here we have no less than three. Ay but, say you, are not 
 these three so intimately connected, that the one cannot be 
 perfectly understood without the other ? That they are in- 
 deed connected is very certain, but so also are all the doc- 
 trines and precepts of our religion. Is it therefore impossible 
 to explain one without explaining them all ? If so, every 
 sermon ought to be a system, both of the tenets and of the 
 duties of Christianity. And as the Christian system is only 
 one, in this way there should be no more but one sermon. 
 And as strange as it may appear, I have known preachers, 
 and very popular preachers too, whom I have heard frequent- 
 ly, and yet can say with truth, I never heard from them but 
 one sermon. The form, the mould into which it was cast, 
 was different according to the different texts, but the matter 
 was altogether the Same. You had invariably the preacher’s 
 whole system, original sin, the incarnation, the satisfaction, 
 election, imputed righteousness, justification by faith, sancti- 
 fication by the Spirit, and so forth. As to the practical part, 
 including the duties which our religion requires, whether it 
 
428 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 was, that it appeared more obvious or of less consequence, I 
 cannot say, but it was very rarely and very slightly touched. 
 The discourses of such people have often put me in mind of 
 the clay, with which children sometimes divert themselves. 
 The very same mass, they at one time mould into the figure 
 of a man, at another, into that of a beast, at a third, into the 
 shape of a bird, and at a fourth, into the appearance of a ta- 
 ble or stool. But you are sure of one thing, that whatever 
 be the change on its external form, its substance is unaltera- 
 bly the same. Yet these people argue with an apparent 
 plausibility. Such a one explaining the character expressed 
 in the words in heart, tells us that in order to understand 
 it rightly we must consider it in its source, the sanctifying 
 operation of the Holy Spirit. The better to understand this 
 we ought to consider our previous natural corruption. This 
 brings us directly to original sin, which makes it necessary 
 to inquire into that original righteousness whereof it is the 
 privation. And this being implied in the expression, image 
 of God, leads us to the examination of the divine perfections. 
 These again are best illustrated by the effects, the works of 
 creation and providence, and especially the work of redemp- 
 tion. This method of arguing puts me in mind of a story 
 told by D’Alembert in an essay on the liberty of music. 
 ‘‘ Dioptrics,” said a certain profound philosophical professor 
 to his pupils, ‘‘ is the science which teaches us the use of 
 spectacles and spy-glasses. Now these are of no value with- 
 out eyes ; the eyes are the organs of (5ne of our senses, 
 the existence of our senses supposes the existence of God, 
 since it is God who gave us them ; the existence of God is 
 the foundation of the Christian religion — we purpose there- 
 fore to evince the truth of the Christian religion, as the first 
 lesson in Dioptrics.” I shall only say in general of this meth- 
 od, when induced into the pulpit, that however acceptable it 
 may be with the many, with whom sound always goes much 
 farther than sense, and favorite words and phrases to which 
 their ears have been accustomed, than the most judicious sen- 
 timent, I know no surer method of rendering preaching ut- 
 terly inefficacious and uninstructive. To attempt everything 
 is the direct way to effect nothing. If you will go over every 
 part, you must be superficial in every part ; you can examine 
 no part to any useful purpose. What would you think of a 
 professor of anatomy, who should run over all the organs and 
 limbs and parts of the human body external and internal in 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 429 
 
 every lecture, and think himself sufficiently excused by say- 
 ing that there is a connection in all the parts ; and that the 
 treating of one naturally led him to say something of another ; 
 and soon, till he got through the whole? Or, what would 
 your opinion be of a lecturer in architect»ire, who in every 
 discourse discussed all the five orders, and did not leave a 
 single member or ornament in any one of them unnamed? 
 From such teachers could a reasonable man expect to learn 
 anything but words ? The head of the learner would, in 
 consequence of this extraordinary manner of teaching, very 
 quickly be stuffed with technical terms and phrases to which 
 he could affix no definite signification. He might soon be 
 made an accomplished pedant in these arts ; but, to the end 
 of the world, would not in this way be rendered a proficient. 
 And do we not see among the common people many such pe- 
 dants in divinity, who think themselves wonderful scholars, 
 because they have got the knack of uttering, with great vol- 
 ubility, all the favorite phrases and often unmeaning cant of 
 a particular sect or faction ? It is indeed solely to be imputed 
 to that jealousy, which party spirit and our unhappy divisions 
 in religious matters have produced, that this futile manner 
 owes its origin. Inconsequence of this party spirit many 
 hearers, whose minds are unhappily poisoned with its malig- 
 nity, come to a new preacher with an anxious concern not to 
 be instructed, but to be satisfied whether he is what they call 
 orthodox, is a true partizan and has the shibboleth of the par- 
 ty in him; and the preacher, on the other hand, either be- 
 cause he hath imbibed the same sectarian spirit, or because 
 he is more ambitious to please than to edify, takes this way, 
 which is by far the shortest and the easiest, of ingratiating 
 himself into their favor. 
 
 But to return to the particular instance which gave rise to 
 these observations. All that in regard to the two points, 
 grace and salvation, is previously necessary to the explica- 
 tion of the only point which makes the subject, is to observe, 
 in so many words, that grace means here the unmerited favor 
 of God, and salvation, deliverance from all that evil which is 
 consequent on sin. And this may be sufficiently effected in 
 the exposition of the text, or in a paraphrase upon it. Nay, 
 whatever further is of importance as to both these points, 
 grace and salvation, will necessarily and more naturally 
 occur, without doing any violence to the unity and simplicity 
 of the discourse, in the illustration of the subject, which is 
 
430 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 purely to show in what respect divine grace is the genuine 
 source of men’s salvation. But would you have only one 
 point? Where is then the distribution or partition of the 
 subject, of which you spoke before? I would indeed have 
 but one subject, though, where the nature of the thing will 
 admit it, distributed for order’s and for memory’s sake into 
 its different members, and then the several points in the divi- 
 sion must appear as the constituent parts of one subject and 
 one whole, and not as so many distinct though related sub- 
 ject or wholes. Thus the forementioned subject may be 
 illustrated under these two articles, which will make the 
 heads of discourse ; the plan itself of our redemption by the 
 mediation of the Son is the result of grace or unmerited 
 favor ; the completion of it in us by the operation of the 
 Spirit is also the result of grace. Both these manifestly 
 centre in the same point; salvation springs from grace. 
 But if you must draw in everything that is related, you can 
 never have done till you have made your sermon a complete 
 system of Christian divinity. 
 
 The method in making sermons, which for a long time 
 hath carried the vogue in this country over every other, and 
 which is considered as very simple compared with the more 
 labored and intricate methods formerly in use, is a division 
 of every text, into what the schoolmen call the subject, the 
 predicate and the copula. Thus, suppose the topic to be 
 discussed were the nature of the divine faithfulness, and the 
 text 1 Cor. 10: 13, “God is faithful;” this most simple and 
 apposite passage would be divided into three heads. The 
 first would be the divine nature ; the second, the attribute of 
 faithfulness; and the third, the connection between the two. 
 This is not discoursing on the subject, but cutting the text 
 into fritters, where if the subject come in for a share, it is 
 much; often it is eluded altogether. But the impropriety, 
 and if it were not for the commonness, I should say the pue- 
 rility of this manner will appear better by applying it to other 
 matters, in which the pulpit is not concerned. I shall sup- 
 pose one hath it prescribed to him as the subject of an ora- 
 tion, an inquiry into the antiquity of rhyme. Accordingly 
 he goes to work, and having well weighed every word and 
 syllable of the question, he thus lays down his plan of opera- 
 tions. First, says he, I shall consider what is implied in the 
 word antiquity, and all the different acceptations of which 
 the term is susceptible ; secondly, I shall consider the nature, 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 43J 
 
 import and properties of what is called rhyme ; and thirdly, 
 the relation in which the one stands to the other, or how far 
 and in what respect the one may be justly predicated of the 
 other. Could any one imagine that such a disquisitor un- 
 derstood the subject ? Good people are sometimes offended 
 at the application of the word eloquence to preaching. They 
 think it savors of something merely human and too artificial. 
 But the art of preaching, as in fact it hath been long taught 
 and practised by the men, whom those people generally most 
 admire, is the genuine offspring of the dialectic of the schools, 
 and fifty times more artificial, or if you will mechanical, than 
 that which true rhetoric would inculcate. On the contrary, 
 it is the business of the latter to bring men back from all 
 scholastic pedantry and jargon, to nature, simplicity and 
 truth. And let me add, that discourses on this plan will be 
 found much more conformable, in manner and composition, 
 to the simple but excellent models to be found in sacred writ. 
 
 LECTURE IX. 
 
 OF EXPLANATORY SERMONS HOW THE BRANCHES SHOULD 
 
 BE ARRANGED AND TREATED- — OF THE STYLE TECHNI- 
 
 CAL LANGUAGE TO BE AVOIDED AND THAT OF SCRIPTURE 
 PREFERRED ABUSE OF SCRIPTURE STYLE OF THE CON- 
 
 CLUSION. 
 
 In my last discourse on Christian eloquence, I considered 
 part of the explanatory sermon, which was begun with as the 
 simplest ; to wit, the exordium or introduction, the propos- 
 ing of the design, with the explication of the text and context 
 where such explication is necessary, and the division of the 
 subject. I should now proceed to consider in what method 
 ^the branches of the division should be ranged, how they 
 should be treated, and the properest way of forming the con- 
 clusion. As to the first, the order in which the principal 
 heads of a discourse ought to be arranged, this is sometimes 
 of considerable consequence, sometimes it is a matter merely 
 discretionary. It is of consequence, when the knowledge of 
 one part is, in its nature, pre-requisite to the right under- 
 standing of another part; it is also of consequence, when in 
 
432 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 the order of time or of nature, the one part is conceived as 
 preceding the other. The arrangement may be said to be 
 discretionary, when neither of the above mentioned cases 
 takes place. Suppose, for instance, the preacher’s subject 
 were the nature of evangelical repentance, and he w'ere dis- 
 posed to comprehend the whole under the three following 
 heads, a proper sense and conviction of sin, pious and suita- 
 ble resolutions from an apprehension of divine mercy through 
 the mediation of Jesus Christ our Lord, and a real conver- 
 sion or change to the obedience of God. The order, in which 
 these topics have just now been mentioned, is the only order 
 in which the subject could properly be discussed. The right 
 understanding of every previous member is preparatory to 
 the right understanding of that which follows. This arrange- 
 ment will perhaps be considered also as fixed by the order of 
 nature and of time. I shall for another instance recur to 
 that mentioned in a former lecture. Suppose then the 
 preacher’s subject is to illustrate this important evangelical 
 truth, that grace or the unmerited favor of God is the genuine 
 source of man’s salvation ; suppose further, that one chooses 
 for the illustration of it the two topics also above mentioned ; 
 the plan of our redemption by Jesus Christ is purely the re- 
 sult of grace or unmerited favor, the completion of this plan 
 in us by the operation of the Spirit is also the result of grace. 
 It is evident, that the order in which these two topics are 
 now laid down, is the only natural order in which they could 
 be treated. The plan is ever conceived as previous to_ the 
 execution. But in another example of distribution taken 
 from Tillotson, of the characters of gospel obedience, into 
 sincerity, universality and constancy, it is not perhaps mate- 
 rial in what order you explain these particulars. As there 
 are few cases, however, in which even this circumstance, 
 when attentively considered, will appear perfectly indifferent, 
 I should like best the order wherein I have just now named 
 them, though I could not deny, that in any order they might 
 be treated with sufficient perspicuity. Indeed in the other 
 instance also above mentioned of prayer, as divided into its 
 constituent parts, petition, confession [and thanksgiving, the 
 order is perhaps as much discretionary, as in any example 
 that could be produced. Again, as in the explication of the 
 principal heads or topics, there may be scope for a subdi- 
 vision, the same remarks will hold with regard to the ar- 
 rangement of the constituent members of that subdivsion. 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 433 
 
 But as it is impossible, that one who hinjself understands the 
 subject that he treats, should not perceive the dependence of 
 the parts and consequently the natural order, where the sub- 
 ject gives scope for it, I should think it losing' time to enter 
 more minutely into the discussion of this point. I shall only 
 further remark on the article of arrangement, thSt as a multi- 
 plicity of divisions and subdivisions is not only cumbersome 
 to the memory, but savors too much of artifice and a kind of 
 minute and finical precision, a speaker ought carefully to 
 avoid it. Do not imagine, that by this I mean to recommend 
 a rambling and desultory manner of treating a subject. No- 
 thing can be farther from my intention. I know well the 
 power of method for assisting both the understanding and 
 the memory, and with how much justice Horace hath styled 
 it lucidus ordo, as being that which, of all qualities, tends 
 most to throw light upon a subject. But though a just and 
 natural order ought ever to be preserved in the disposition of 
 the sentiments in a sermon, the formality of always proposing 
 or laying down that order, especially in the subordinate parts 
 or inferior branches of a discourse, is rarely the most eligible 
 method for recommending what you say to the attention of 
 the hearers. 
 
 I Need I add, that in general in this kind of discourses the 
 /style should be remarkably simple and perspicuous. The 
 immediate end is distinct apprehension. It therefore admits 
 but few ornaments. Sometimes indeed it will receive very 
 properly a sort of painting or imagery, which seems more 
 immediately intended to delight the fancy, but which season- 
 ably enough relieves the minds of the hearers from too intense 
 an application of thought, to what in itself may be called a 
 sort of abstract truth, an application, of which the generality 
 of hearers are very little capable ; at the same time that it 
 fixes their attention and even conveys to them more distinct 
 conceptions, by a happy illustration of things less known by 
 things familiar to them. Thus the great truths in relation 
 to the kingdom of heaven were ever illustrated to the people 
 by Him, whom we ought to regard as our pattern in teach- 
 ing as well as in life and practice, by the common incidents 
 and affairs of this world, with which they had occasion to be 
 well acquainted. 1 would not, however, by this be under- 
 stood to recommend so close an imitation of our Lord’s man- 
 ner, as to endeavor to convey everything in parables and 
 allegories. I am afraid, this might give scope for too close a 
 
434 LECTTOES ON PULPIT ELOQUENCE. 
 
 comparison, which would redound greatly to the disadvantage 
 of any modern speaker ; besides, I must acknowledge that 
 though in what concerns the matter, the great truths of re- 
 ligion remain invariably the same, yet in what regards the 
 general manner of communicating them, the mode or custom 
 of the country where we live, ought not altogether to be over- 
 looked. In a remarkable deviation from it, there is always 
 the disagreeable appearance of affectation. The warmer and 
 livelier manner of the orientals never fails to please us ex- 
 ceedingly in their writings ; at the same time that it appears 
 to sit very awkwardly on a modern European. It suggests 
 the idea rather of mimicry or a servile copying, than of a 
 liberal imitation. Certain things in the manner of convey- 
 ing instruction, as well as the words and phrases of the lan- 
 guage that we employ, are in every age and nation dependent 
 upon use, from which we cannot deviate far without becom- 
 ing ridiculous. But there is sufficient scope for imitating the 
 manner of our Lord, by a proper choice of similes and exam- 
 ples borrowed from things human, for assisting the apprehen- 
 sion of the people in things divine. 
 
 In regard to the manner of treating the different branches 
 of the subject, I shall only further add, that if there occur, 
 on any of them, any difficulty arising either from the nature 
 of the point to be discussed, or from misconceptions of the 
 subject commonly entertained, or from any customary but 
 wrong way of explaining it, such difficulties will generally be 
 best obviated in the entry ; I say, generally, because some- 
 times a simple and distinct explanation will make the diffi- 
 culty entirely vanish, and at most it will require only one^s 
 remarking, as it were by the way, the misrepresentation that 
 has been given, or the misconception that has been enter- 
 tained of such a part of the subject. Let it serve also as a 
 general rule in this kind of discourses, to avoid too great 
 subtlety and depth 'in yoiir explanations. The many con- 
 troversies that have arisen in the Christian church, and the 
 parties and factions into which Christendom is unhappily 
 divided,, have amongst all of them, in less or more, given 
 rise to a scholastic manner of treating almost every question 
 in divinity, a manner extremely unsuitable to the simplicity 
 of the sacred idiom, and the purpose of edifying a Christian 
 congregation. The same thing has also given rise to a sort 
 of technical language in those matters, which is somewhat 
 different, indeed, in every different sect, and too much savor- 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 435 
 
 ing in all of the cobweb distinctions of schoolmen and meta- 
 physicians, but very little of the wisdom which is from above. 
 It is this which made preaching in many places degenerate 
 into what the apostle terms, doting about questions and 
 strifes of words, whereof corneth envy, strife, railings, evil 
 surmisings, perverse disputings of men of corrupt minds and 
 destitute of the truth.’’ I have often recommended, and can 
 scarce sufficiently inculcate on all students in theology, to be 
 more conversant with their Bible, than with the writings of 
 any of the most celebrated divines, to whatever sect or party 
 they belong, and to familiarize themselves to the style and 
 sentiments of the former much more than to those of the 
 latter. I am far from thinking, that we ought to reject the 
 use of the latter altogether ; but am clearly of opinion that 
 the more assiduous and unintermitted study of the former 
 should give an ascendent in our minds to the sentiments, to 
 the turn of thinking, and even to the forms of expression 
 when we learn them, and should serve as a proper check, to 
 prevent our imbibing and adopting too implicitly, either in 
 tenets or in style, the peculiarities of a sect. 
 
 Before I leave this article, T would also warn you against 
 another fault, which is sometimes to be met with, and that is, 
 using the Scripture style itself in an unmeaning manner. 
 There are, especially in the prophets, it must be acknow- 
 ledged, several passages, about the sense of which the most 
 learned and judicious interpreters are divided ; there are 
 many more expressions, which are not intelligible at least to 
 the common people ; and even of many, that are quite per- 
 spicuous when considered as standing in connection with the 
 context, such applications are often made as convey either 
 no meaning at all, or a very different meaning from that 
 which is suggested by the same words as they are situated in 
 Scripture. This is turning the language of the Spirit itself, 
 if not to a bad use, at least into mere cant and jargon, a 
 practice exceedingly common in the theological writings of 
 the last century intended for the use of the people, but not 
 so often to be met with in the present age ; except amongst 
 a few, on whom the dregs of the fanaticism, conceited igno- 
 rance and factious spirit of the former seem entirely to have 
 settled. The true origin of this abuse is an excessive ten- 
 dency to the use of Scripture phraseology, merely in the way 
 of allusion. Let it be observed, that I do by no means con- 
 demn in the gross an allusive application of Scripture phrases, 
 
436 
 
 LECTURES ON FULPIT ELOQUENCE. 
 
 when clear, when apposite and when emphatical, as they 
 often are, although we be sensible that the meaning, in which 
 we employ them, does not coincide wdth that which they 
 have in the sacred volume. Where they are not quoted in 
 the way of proof, but manifestly adopted in the way of illus- 
 tration, they produce merely the effect of similitude, contain- 
 ing an implicit comparison between the event to which they 
 originally referred, and that to which they are applied by the 
 preacher. Besides, this method of applying by way of allu- 
 sion passages of the Old Testament, we find also frequently 
 adopted by the writers of the New. Such an use, therefore, 
 we must declare in general, is not only allowable, but often 
 energetic. It requires, however, to be managed with the 
 utmost discretion. Corruptio optimi pessima even grown 
 into a proverb. 
 
 There are tw^o dangers, in particular, which here ought to 
 be carefully guarded against. One is, that whilst we mean 
 only to make an allusive application, we may not express 
 ourselves in such a manner, as might seem to fix a sense on 
 holy writ different from that of the inspired penmen. The 
 other is, that we do not run into the obscure and enigmatic 
 style, as is sometimes done through an excessive inclination 
 to hunt after Scripture phrases, tropes and figures, or after 
 figurative applications of what perhaps was sufficiently plain 
 in the literal and original use. Nothing can be more op- 
 posite to the nature and intention of the explanatory dis- 
 course, than such a method. For however emphj^tical a clear 
 and apposite allusion may be, nothing can have a worse 
 effect, when the resemblance is but faint and scarcely dis- 
 cernible ; for then the way of applying the sacred words ine- 
 vitably appears to the more judicious hearers affected and 
 far-fetched ; and though the imaginations of the more ignor- 
 ant may be pleased, and their ears as it were tickled by the 
 use of phrases, for which through habit they have acquired a 
 veneration, their understandings are not at all enlightened. 
 On the contrary, the subject, (though they may not be sensi- 
 ble of it ; for those of this class are very prone to mistake 
 words for things, and mere sound for sense,) is more veiled 
 and darkened to them, than it was before. A preacher who 
 is ever on the scent, (and such preachers I have sometimes 
 heard,) for allusive Scripture phrases, can express nothing in 
 a simple, natural and perspicuous manner. He will exhibit 
 to you the mental blindness of the unregenerate, by telling 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 437 
 
 you, that they ‘‘see men as trees walking;” spiritual and 
 temporal mercies he rarely fails to denominate, “ the bles- 
 sings of the upper and the nether springs;” in order to de- 
 note the assurance, which the church or Christian communi- 
 ty have of a triumph over all their enemies, he will tell us, 
 “ the shout of a king is among them, and he hath as it were 
 the strength of an unicorn ;” and to express I know not 
 what, (but I have myself heard the phrase adopted by preach- 
 ers of this stamp,) he tells us very pompously, “ the king’s 
 goings are always to be seen in the sanctuary.” Nay, 
 what is worse, (but I remark it here only by the way) 
 sometimes dark and indefinite expressions, like these, 
 are converted into petitions and adopted in public pray- 
 er. Such will say, “ may the shout of a king be amongst 
 us; may his goings be seen in the sanctuary;” and many 
 other such indefinite and dark expressions one has some- 
 times occasion to hear, where they are exceedingly unsuita- 
 ble, in the public devotions; for though the speaker may 
 himself affix some meaning to them, it is impossible they 
 should be understood or applied aright by the much greater 
 part of the audience. With respect to them, therefore, he 
 acts much the same part, as if he prayed in an unknown 
 tongue. So much for the manner and the style in which the 
 doctrines and the duties of our religion ought to be explained to 
 the people. I shall only add upon the whole of this branch 
 of the subject, as a general position that will never fail to 
 hold, that the surest expedient that any person can devise, for 
 preventing his explanation of his subject from being unin- 
 telligible to the hearers, is to be careful, in the first place, 
 that he distinctly understand it himself It was well said by 
 a master in this valuable art, “ Si rem potenter conceperis, 
 nec animus, nec facundia in concione defutura sunt;” or in 
 the words of Jerome, “duia firmiter concepimus bene lo- 
 quimur.” We may safely pronounce, that in ninety-nine 
 cases out of a hundred, where we find in any writing the 
 thoughts to be darkly and confusedly expressed, the true rea- 
 son has been the dark and confused conceptions of the au- 
 thor. One ought, therefore, before all things, to endeavor to 
 be master of the subject which he explains, to range his 
 thoughts properly and naturally, to have a distinct meaning to 
 every expression that he uses, and to employ only such as he 
 has reason to believe will be generally intelligible. 
 
 It remains only now, that in this species of discourse we 
 
 37 * 
 
488 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 ^onsider the conclusion. And here, if not always, it will very 
 ^generally be proper, to begin with a brief recapitulation of. 
 the articles discussed. This is of importance both for the 
 better understanding of the subject, and for fixing it more 
 firmly in the memory, and is almost indispensable when the 
 subject happens to be complex. But this is the smallest and 
 the easiest part of what in such discourses should constitute 
 the conclusion. As in religion, the ultimate end both of 
 linowledge and faith is practice, or in other words, the real 
 improvement of the heart and life, so every doctrine whatever 
 is of use, either as a direction in the performance of duty, or 
 as a motive to it. And the knowledge and belief of hearers 
 are no farther salutary to them, than this great end is reach- 
 ed. On the contrary, where it is not reached, where the 
 heart is not bettered and the life reformed, they prove only 
 the means of aggravating their guilt and heightening their 
 condemnation. The doctrine of the unity and spirituality of 
 the Godhead serve to point out the proper object of religious 
 worship, and the nature of that worship which must be ac- 
 ceptable to God. The other doctrines concerning the divine 
 attributes, serve both for our direction in regard to the ador- 
 ation and homage which we owe to him, and also as motives 
 to the duties of reverence, trust, love and obedience. The 
 Scripture doctrine in regard to the positive institutions of re- 
 ligion, serves chiefly to direct us as to the manner and dispo- 
 sition in which these institutions ought to be celebrated. 
 The other doctrines of Christianity are manifestly intended 
 to be used, and are employed by the sacred writers as mo- 
 tives to a pious and Christian life. How strongly does the 
 doctrine of the mediation enforce the calls given in Scrip- 
 ture to sinners to repentance ? How powerfully does the 
 doctrine of the influences of the Holy Spirit, rightly under- 
 stood, tend both to excite us to assiduity and fervor in our 
 devotions, and to animate our endeavors after moral perfec- 
 tion in the persuasion of this almighty aid 1 Need I suggest 
 the practical use to which the doctrines of the resurrection, 
 of the future judgment, of the final retribution, of heaven, 
 hell and eternity so manifestly point? Nor can anything ap- 
 pear more proper and natural, than such a manner of ending 
 a discourse which, as to the substance of it, was addressed 
 p\irely to the understanding of the hearers; inasmuch as it is 
 incontrovertible, that the revelation of these important truths 
 delivered in the gospel was never intended to terminate in 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 439 
 
 being understood and assented to, but in having a happy in- 
 fluence on the disposition of mind and whole behavior. It 
 was not given to gratify our curiosity, but to regulate our 
 lives. Hence it is, that we find it so frequently in Scripture 
 joined with epithets and attributes expressive of this quality, 
 a most holy faith, a doctrine according to godliness, and 
 sound doctrine, vyiaivovaa SidaaxaXia, wholesome instruction, 
 not (as the expression has been sometimes perverted by the 
 bigoted retainers to a party) a precise conformity in phrase- 
 ology and opinion to all the little captious particularities of the 
 sect. It is impossible to conceive anything more remote 
 from the original signification of the word, sound. It is a 
 term, which marks not the logical justness of a theory, but 
 its beneficial tendency; it is not the truth of any notion 
 which can denominate it sound, but the salutary influence it 
 hath on human life, that which makes it serve as food and 
 medicine to the soul. Whatever in divinity is void of such 
 influence, like the far greater number of the metaphysical 
 questions agitated among controvertists, whether true or false, 
 is hollow and unsound, a barren insignificant specula- 
 tion; whatever hath an opposite influence, (and such doc- 
 trines also have been broached,) and tends to . subvert the 
 foundation of mutual love and obligations to the practice of 
 virtue, is more properly termed poisonous. Nay the pure 
 unadulterated tenets of the gospel have so direct and manifest 
 a tendency to enforce sanctity of life and manners, that when 
 any of them are treated of by the inspired writers of the New 
 Testament, the subject is almost invariably concluded by 
 such a practical application. Thus the apostle Peter, 2 
 Peter iii, after treating of the general conflagration, very nat- 
 urally concludes, Seeing then that all these things shall be 
 dissolved, what manner of persons ought ye to be in all holy 
 conversation and godliness f and after taking notice of the 
 new heavens and new earth, that shall succeed the present, 
 he adds, Wherefore, beloved, seeing that ye look for such 
 things, be diligent that ye may be found of him in peace 
 without spot and blameless.’’ In like manner, the apostle 
 Paul, after treating at some length of the resurrection, con- 
 cludes the whole with this earnest exhortation, I Cor. 15 : 53, 
 ‘‘Therefore, my beloved brethren, be ye steadfast, immovea- 
 ble, always abounding in the work of the Lord ; forasmuch 
 as ye know that your labor is not in vain in the Lord.” It is 
 almost only this part, which in explanatory discourses admits 
 
440 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 of warmth, and what may be called an address to the affec- 
 tions. A deep sense in the preacher of the importance of 
 this improvement of every instruction which he gives, an 
 affectionate desire of promoting the good of the people, and 
 a zeal for the interests of religion, and virtue are the only 
 sure methods I know of, for qualifying him to address them 
 suitably and efficaciously. 
 
 LECTURE X. 
 
 OF CONTROVERSIAL DISCOURSES CANDOR AND SIMPLICITY 
 
 EVER TO BE STUDIED IN THE DEFENCE OF TRUTH. 
 
 I HAVE now finished the consideration of the explanatory 
 sermon, which is of all the kinds mentioned the simplest, and 
 approaches nearest to what in the primitive church was call- 
 ed homily. The end of it, as was observed, is to dispel igno- 
 rance and to communicate knowledge, and for this purpose 
 it addresses the understanding of the hearers. The next in 
 order is the controversial, addressed also to the understand- 
 ing, its end being to conquer doubt and error, and to pro- 
 duce belief. In other words, by the first it is proposed to 
 inform the hearers ; by the second, to convince them. It is 
 the second kind, which I now intend to consider. There 
 are many observations, such as those regarding the unity of 
 the subject, the choice of a text, the topics proper for the ex- 
 ordium, the explication of text and context, where necessary, 
 which hold equally in all the kinds, and therefore need not 
 be repeated in the examination of each different kind. 
 
 In regard to the unity of the subject, I shall only observe, 
 that here it admits rather a clearer definition or description, 
 than perhaps in any of the others. A controversial sermon 
 is then strictly one, when there is only one thesis, as I may 
 u-^all it, that is, one proposition, whether affirmative or nega- 
 tive, the truth of which it is the scope of the whole discourse 
 to evince. Suppose a preacher should, (in order to guard his 
 people against some apparent danger of seduction ; for, with- 
 out some special reason of this sort controversy is not eligible 
 in the pulpit,) judge it necessary to maintain the lawfulness 
 of infant-baptism ; that which would constitute his perform- 
 ance one, is, that the aim of the whole and of every part, 
 should unite in supporting this position, that it is agreeable 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 441 
 
 to the gospel dispensation that infants should be baptized. 
 The thing might be illustrated by a thousand other examples; 
 but it is really so plain in itself, that I could not consider it 
 as any other than losing time to produce more instances. 
 
 In regard to the text, the same qualities are required here as 
 in the former species, namely appositeness, simplicity and per- 
 spicuity. In regard to the first of these, the appositeness, let it 
 be remarked here by the way, that it is not possible to find, on 
 every subject, a text that has this quality in an equal degree. 
 On some articles the declarations of Scripture are more ex- 
 plicit and direct; on others, not less certain even from Scrip- 
 ture, the evidences at least in regard to the mode of expres- 
 sion are more implicit and indirect. I may observe also that 
 we are not to understand this quality of apposite so strictly, 
 as to suppose that by the text we should discover whether the 
 intended sermon is to be explanatory or controversial. This 
 is hardly ever to be expected. The text John 4: 24, God 
 is a spirit,’’ is simple, perspicuous and apposite, either for an 
 explanatory discourse, on the nature of the Divine spirituali- 
 ty, or for a controversial discourse, whose aim is to evince 
 the spirituality of God. Nay, in a course of preaching on 
 points, which may be controverted, this method, especially 
 by a pastor in his own parish, is sometimes not improperly 
 adopted. His division of the subject accordingly, when he 
 first enters on it, may be this ; first, to explain the doctrine 
 of his text whatever it be ; secondly to evince the truth of 
 that doctrine. As, however, the tenor of these two different 
 parts, from the nature of the composition fitted to each, is 
 very different, it is commonly better to disjoin them, so far 
 as to make separate discourses of them, though from the same 
 passage of sacred writ; the explanation being the subject of 
 the first, and the proof being the subject of that which imme- 
 diately succeeds. But when the explanatory part may with 
 sufficient distinctness be despatched in a few sentences, I 
 should admit that both parts may conveniently enough, and 
 without violating the unity of design, be comprised in the 
 same discourse. Something extremely similar we find to 
 have taken place sometimes in the judiciary pleadings of the 
 ancients, which I observed to have an analogy, in point of 
 form, to controversial sermons. When the law was either 
 obscure or complex, a separate explanation of the statute was 
 made to precede the arguments either for, or against the ac- 
 cused. And we can easily perceive the expediency of this 
 
442 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 method for throwing light upon the proof, and assisting the 
 hearers in discerning the justness of the reasoning. A simi- 
 lar manner we find recommended by the example of some of 
 the best preachers, both in French and in English. 
 
 In the controversial sermon, after the exordium and brief 
 explanation of the text and context where necessary, the point 
 of doctrine to be either supported or refuted, ought to be as 
 distinctly, perspicuously and briefly as possible proposed, and 
 then the method ought to be laid down in which you intend 
 to manage the argument. This method on different ques- 
 tions will be very different. When a controverted point is 
 simple in its nature, and when there is only one opposing 
 sentiment, which the preacher has to refute, the most com- 
 mon, and indeed the most natural method he can take will 
 be, first, to refute the arguments of the adversary ; and sec- 
 ondly, to support his own doctrine by proper proofs. On the 
 first, his acquaintance with the adversary’s plea must serve 
 for a directory as to the method wherein he should proceed. 
 Only let it be observed in general, that where one means 
 honestly to defend truth and to detect error, he will ever find 
 his account in employing the most plain and unequivocal ex- 
 pressions, and in exposing the ambiguities and indefinite 
 terms, in which it often happens that the sophistry of the ad- 
 verse party lies concealed. Some of our theological disputes 
 and even some of those which have created the greatest fer- 
 ments and most lasting animosities among Christians, are 
 merely verbal. These, as much as possible, ought to be 
 avoided. Others, in which there is a real difference in opin- 
 ion, as well as in expression, in the different sides, have nev- 
 ertheless given rise to a deal of logomachy in the manner 
 wherein they have been managed. In most questions, what is 
 of real weight in the way of argument on the opposite sides 
 might be reduced to a very small compass. It will well be- 
 come the assertor of truth, whose cause has the greater ad- 
 vantage, the stronger the light be into which he brings it, to 
 endeavor, by clearing off the rubbish of mere cavils, ambigu- 
 ous and indefinite words and phrases, to convey plain and 
 determinate ideas to the hearers, and thus as much as possible 
 to simplify the question. Then let him discuss severally, 
 what is thought to be of most moment on the adverse side, 
 avoiding to tire his hearers with too curious a minuteness of 
 investigation, or to perplex himself with a needless multiplic- 
 ity of topics. Another error in disputation, which is by far 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 443 
 
 too common, is when one will admit nothing in the plea or 
 arguments of an adversary to be of the smallest weight. 
 That they have no weight may be the case sometimes, but it 
 is not always so. And this extreme will ever, with the more 
 judicious, savor either of blind zeal in the preacher, or of a 
 total want of candor, which will rather create a prejudice 
 against the speaker in the minds of those who are intelligent 
 and sensible, that he does not justice to the other side, than 
 incline them to give a favorable reception to his arguments. 
 It gives, besides, an appearance to the debate which savors 
 much more of proceeding from a mind ambitious of the glory 
 of victory, than concerned for the interests of truth. I have 
 heard a disputant of this stamp, in defiance of etymology and 
 use, maintain that the word rendered in the New Testament 
 baptize, means more properly to sprinkle than to plunge, and, 
 in defiance of all antiquity, that the former method was the 
 earliest, and, for many centuries, the most general practice 
 in baptizing. One who argues in this manner never fails, 
 with persons of knowledge, to betray the cause he would de- 
 fend ; and though with respect to the vulgar, bold assertions 
 generally succeed as well as arguments, sometimes better, 
 yet a candid mind will disdain to take the help of a falsehood, 
 even in support of the truth. 
 
 After discussing the adversary’s plea, it will be proper in 
 the second place to enter on the proofs. If the point under 
 examination, is knowable by the light of nature, as if it re- 
 gard the being and perfections of God, or the great obliga- 
 tions of morality, one topic of argument may not improperly 
 be taken from the discoveries of natural reason, and on some 
 points, like that of a future state of retribution, even the uni- 
 versal consent of mankind, and the earliest traditions, that 
 have as yet been traced in any country, may not implausibly 
 be pleaded. Sometimes ecclesiastical history will furnish a 
 head of argument. This happens especially when the ques- 
 tion relates to any usages or ceremonies that have obtained, 
 or to the manner of celebrating any of the positive institu- 
 tions. But the principal foundation of argument for the 
 preacher will always be the sacred Scripture. This is true 
 whatever be the controverted doctrine, since in order to en- 
 title it to a discussion from the pulpit, it ought to be a doc- 
 trine in which the faith or morals of a Christian are concern- 
 ed. If the tenet maintained be purely a point of revelation, 
 the Scripture is in a manner the preacher’s only ground, on 
 
444 
 
 LECTURES ON PULPIT ELOaUENCE. 
 
 which his reasonings can be built. From this also different 
 topics of argument may be raised, either from different pas- 
 sages, or from the different lights in which it is in holy writ 
 exhibited, as suits the nature of the subject. 
 
 In arguing from the divine oracles, great care ought to be 
 taken that we quote and interpret them candidly ; in other 
 words, that we give always what, according to the best of our 
 judgment, is the real sense of the sacred author. Preachers, 
 I know, will sometimes make a very plausible appearance of 
 supporting their side of the question by a passage of Scripture, 
 which in the detached way wherein they quote it, appears 
 very favorable, but which, taken in connection with its con- 
 text, means something totally distinct. For my own part, 
 were the doctrine meant to be defended ever so truly a Scrip- 
 tural doctrine, I could not approve an attempt to support it 
 by such a misapplication of holy writ, and consequently by 
 misleading the hearers in regard to the sense of particular 
 portions of Scripture. This is like bringing people to sub- 
 mission to magistracy, by perverting the sense of the law ; 
 and though a person may be fighting in a good cause, one, 
 who takes this method, fights with illicit weapons. If it be 
 safer to be under God’s direction, than under any man’s, it 
 must be safer to exhibit to the people the sense of the sacred 
 oracles purely and candidly, leaving it to them to form the 
 conclusions and make the application. This I take to be 
 preaching not ourselves, but Christ Jesus the Lord, and our- 
 selves the people’s servants for Jesus’s sake. The contrary 
 method is indeed preaching ourselves, it is abounding in our 
 own sense, and even wresting the word of Christ to render 
 it subservient to our opinions. I would not by any means, 
 however, be understood to pass so severe a censure on the 
 misapplication of a passage of Scripture arising from a mis- 
 take of the sense, a thing to which the wisest and the best 
 are liable, but only on an intended misrepresentation of the 
 true meaning, in order to make it serve as evidence of a point 
 we are maintaining. That I may be better understood in the 
 aim of this remark, I shall produce an example in the way of 
 illustration. In support of this doctrine, that whatever is 
 done by unbelievers, even those actions which are commonly 
 accounted most laudable and virtuous, are of the nature of 
 sin; it has been sometimes very gravely and very confident- 
 ly urged, that the apostle says expressly Rom. 14: 23, What- 
 soever is not of faith is sin.” Yet this expression, (however 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 445 
 
 apposite it may appear, when cut off from the passage with 
 which it stands connected), has not the remotest relation to 
 that famous question. When recourse is had to the apostle 
 himself, and the occasion of the affirmation, we find it is 
 brought in the conclusion of his reasoning, in regard to a 
 point much disputed in that early age of the church, the ob^ 
 servance of a distinction in meats and days. And though 
 the apostle explicitly declares his own conviction, that no kind 
 of meat is in a religious view unclean of itself, yet he is 
 equally clear, that to him who esteemeth anything to be un- 
 clean, to him it is unclean, because he believes it to be so. 
 Hence he justly concludes, that he who doubteth is liable to 
 condemnation, if he eat; because he acts against the dic- 
 tates of his conscience, even though a misinformed conscience, 
 he himself not believing that he does right, ‘‘*for,’’ he adds, 
 “ whatever is not of faith is sin whateTer action is not 
 accompanied with a belief of its lawfulness, is so far criminal,, 
 as it shows in him who commits it a presumptuous dispo- 
 sition to violate the rights of conscience. But this has not 
 the least reference to the belief of the principles, tenets or doc- 
 trines of Christianity, but merely of the lawfulness or un- 
 lawfulness of certain actions. It deserves also to be re- 
 marked, that, in the matter discussed by the apostle, it is of 
 no consequence, for rendering the action virtuous or vicious, 
 whether the things believed be true or false ; but barely that 
 they be believed, and that our practice be conformable to our 
 belief. To act against conviction or belief, he tells us, is a 
 sin, to forbear acting in such a case is a duty, even though 
 the thing believed be a falsehood. Nay it is, in fact, against 
 what he himself acknowledgeth to be an erroneous faith, that 
 he declares the man justly condemnable who acts. Now 
 when such a perversion of the sacred text as I have been illus- 
 trating, is made knowingly by the speaker against his better 
 judgment, it is without doubt what the apostle calls handling 
 the word ofGod deceitfully,” even though the sentiment, in sup- 
 port of which it is produced, be a true sentiment and conforma- 
 ble to the doctrine of holy writ. There is a candor and simplici- 
 ty, which ought ever to attend the ministry of religion, not 
 only in regard to the ends pursued, but in regard to the 
 means employed for the attainment of the ends. Castalio in 
 the defence of his Latin translation of the Bible against Beza, 
 who had attacked him with a virulence which savors too 
 much of what, not greatly to the honor of polemic divinity, 
 38 
 
446 
 
 LECTURES ON PULPIT ELOQUENCE, 
 
 lias been called the odium, theologicum , amongst other things 
 mentions an accusation, for translating the third verse of the 
 first chapter of Genesis in this mannery “ Jussit Dens ut exis- 
 teret lux ut extitit lux/^ And the reason of Beza^s animad- 
 version is, that in his opinion, Castalio had by so doing sup- 
 pressed an important argument for the trinity. ‘‘ Moses, 
 says Beza, “ purposely used the verb amar, saidy that he 
 might indicate another person in the Godhead distinct from 
 the person of the Father, and from the person of the Holy 
 Ghost, namely, the Son of God, by whom the whole series of 
 creation was enunciated. The evangelist John, taking oc- 
 casion hence, calls him loyog the word, and proves him to 
 be God, and to have been in the beginning with God. But 
 this man (meaning Castalio), excluding the verb said, in 
 which the greatest moment and principal weight is placed, 
 expresses only in his version the signification of the verb ihi, 
 Jiat” Thus far Beza ; in which remark, if he was sincere, 
 as we are bound in charity to believe, it is impossible, what- 
 ever his erudition and other talents might be, to think other- 
 wise than meanly of his skill in criticism. I own at the same 
 time that I like the common translation, Dixit Deus, Fiat 
 lux, et facta est lux, much better than Castalio's, and that, 
 not indeed for Beza’s reason, which is no reason at all, but 
 merely because it is more conformable to the simplicity and 
 dignity of the original. Castalio^s answer to the above 
 charge, though it would perhaps be thought too ludicrous for 
 the seriousness of the subject, justly exposes the absurdity of 
 his antagonist. ‘‘ Haec sunt illius verba, quibus nihilo aptius 
 argumentatur, quam si quis ita dicat ; Moses in ilHs verbis, 
 Dixit serpens feminae, cur vohis dixit Deus, etc. data opera 
 usus est verbo amar, dixit, ut alteram in diabolo personam 
 distinctam a persona patris, et a persona spiritus impuri, 
 nempe filium diaboli insigniret ; nam certe simillima est 
 locutio.’’ He subjoins this sentiment, in which every lover of 
 truth will cordially agree with him. “ Ego veritatem velim 
 veris argumentis defendi, non ita ridiculis, quibus deridenda 
 propinetur adversariis.^’ How much more modest, in this 
 respect, was Calvin, whose zeal for the doctrine will not be 
 questioned, than either Beza or Luther ? This last had ex- 
 claimed with great vehemence against both Jews and anti- 
 trinitarians, for not admitting that in these words, in the first 
 verse of Genesis, God created, bara Eloliim, there is contain- 
 ed a proof of the trinity, because the noun signifying God 
 
LECTURES ON PULPIT ELOQUENCE, 
 
 447 
 
 in the Hebrew has a plural form, though joined to a verb in 
 the singular. Calvin on the contrary refutes this argument 
 or quibble rather, at some length, nnd adds judiciously, speak- 
 ing of this expression, “Monendi sunt lectores ut sibi a vio- 
 lentis ejusmodi glossis caveant.’’ I remember once to have 
 heard a sort of lecture, on the miraculous cure of Bartimeus’s 
 blindness from perhaps the most popular preacher, I cannot 
 add the most judicious, that has appeared in this island in 
 the present century. From these words of the blind man, 
 addressed to Jesus, who had asked him what he would have 
 done for him, Lord, that I may receive my sight,’’ the 
 preacher inferred not only the divinity of Jesus Christ, but 
 Bartimeus’s faith in this article. He could not,” said he, 
 ‘Miave given him the appellation Lore/, had he not 
 
 believed him to be God.” And yet Mary gave the same ap- 
 pellation, KvqiSj to Jesus, when she took him for no higher 
 person than a gardener. The same appellation was given by 
 the jailer to Paul and Silas, the prisoners under his care, 
 KvQioi. In the first of these places our translators have 
 rightly rendered it Sir; in the second. Sirs. Indeed it is 
 notorious, that both in the Greek version of the Old Testa- 
 ment and in the New, the word like Dominus in Latin, or 
 Signore in Italian, is applied indiscriminately, as a term of 
 respect to God or to man. I own I could not help conclud- 
 ing in my own mind from the remark. Either you must be ex- 
 ceedingly ignorant in regard to the book you pretend to ex- 
 plain, or you treat sacred writ with a freedom and artifice, 
 that suits better the subtlety of the Jesuit, than the sincerity 
 of the Christian divine. If a man wanted to render truth 
 suspicious to people of discernment, I know no better way 
 he could take, than to recur to such cavils in order to sup- 
 port it 
 
 But to return to the method of treating the proofs, from 
 which I am afraid I shall be thought to have digressed too 
 long. I observed on entering on this article, that when the 
 controversy is reducible to one simple point, and when there 
 is only one opposing sentiment to be refuted, the preacher 
 might make the refutation of objections the first head of dis- 
 course, and the defence of the doctrine proposed the second. 
 And if nothing can be said, in refutation, but what will nat- 
 urally find a place in treating his argument, there is no ne- 
 cessity that the discourse should be divided into separate 
 . heads. One conclusive argument in many cases, is as good 
 
448 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 as a great number ; for every part does not admit variety. 
 Nor ought a division into different heads to be considered as 
 a thing indispensable. Sometimes indeed when there is but 
 one argument, it will very properly admit a division, as the 
 conclusion rests on two propositions called premises ; when 
 neither of these can be said to he self-evident, it may he 
 made the subject of the first head, to support one of the 
 premises, and of the second, to support the other. I shall 
 borrow an instance from a late attempt of my own in this 
 way, as no other at present occurs to my memory. The de- 
 sign was to evince the divinity of our religion from the suc- 
 cess of its first publishers. The argument stood thus. “ First, 
 the natural means originally employed in propagating the 
 gospel were utterly inadequate, and must have proved inef- 
 fectual, if unaccompanied with the divine interposition. 
 Secondly, the means employed were, however, eminently ef- 
 fectual beyond all example before or since. Consequently 
 they were accompanied with a divine interposition, and our 
 religion is of God.’’ But every argument does not admit 
 this division ; for often one of the premises is either self-evi- 
 dent, or which amounts to the same, received by those 
 against whom we argue. On the contrary, when the subject 
 is complex and the opinions of the adversaries various, it will 
 be better not to make a separate head of refutation, for where 
 there are many jarring sentiments to be set aside there is a 
 danger of distracting the mind by multiplicity. Let the truth 
 be defended by arguments distinctly explained and enforced, 
 and in doing this, especially when the topics are drawn from 
 holy writ, occasion may be taken of refuting the contradic- 
 tory glosses or expositions of the opponents as you proceed. 
 In this the preacher ought to consult carefully, what will give 
 most simplicity and perspicuity to his reasoning. Further, 
 a question is sometimes capable of being divided into two or 
 more, distinct though intimately related questions. In that 
 case the heads of discourse may be the examination of each. 
 When the arguments are numerous, it is better to class them 
 under a few general heads or topics for the sake of memory, 
 as those from reason, those from Scripture, and the like. 
 
 As to the arrangement of the arguments, there may some- 
 Jtimes be in them a natural order, as when a right apprehen- 
 sion of one is previously necessary to the full conception of 
 another. When they are not of this kind, the speaker ought 
 to consider the disposition of his hearers. If their prejudices 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 449 
 
 rather oppose his doctrine, he would need to begin with what 
 he thinks will have the greatest weight with them, lest other- 
 Avise, by introducing the debate with what they shall think 
 frivolous, he should disgust them in the entry, and avert their 
 attention from what he has further to offer. In general, 
 rhetoricians have recommended to begin and end with the 
 strongest arguments, and throw the weakest into the middle. 
 It is as important, that you should leave a good impression 
 on their minds in ending the debate, as that you should be- 
 speak their favorable attention by what is of consequence in 
 the beginning. They Avould have the orator act, in this re- 
 spect, like the experienced commander, who puts his weakest 
 troops into the middle ; for though he has not the same de- 
 pendence on them, as on those in the front and the rear, he 
 knows they are of some use by their number, and add to the 
 formidable appearance of his army. 
 
 The conclusion, here, may very properly be introduced by 
 an abstract or recapitulation of the argument, followed with 
 a suitable improvement of the doctrine proved. There does 
 not seem to be any material difference, in what constitutes a 
 fit conclusion to an explanatory discourse, from what would 
 suit a controversial one. Doctrine is the general subject of 
 both discourses. In the one it is explained, in the other it 
 is proved. The direct aim of the first is knowledge, but 
 then the conviction or belief is taken for granted. The di- 
 rect aim of the second is conviction. In both, the proper 
 application is the influence which the knowledge and belief 
 of such a truth ought to have on our dispositions, and on 
 our practice. Perhaps in the conclusion of controversial dis- 
 cussions, it might not be amiss to offer some observations 
 with a view to moderate the unchristian animosities, which 
 differences on these articles sometimes occasion among those, 
 Avho all profess themselves to be the disciples of the same 
 Master, and to show in general that error is more properly a 
 ground of pity than of indignation. 
 
 38 ^ 
 
450 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 LECTURE XI. 
 
 OF C^MENDATORY DISCOURSES, OR THOSE ADDRESSED 
 
 # TO THE IMAGINATION. 
 
 /We have now discussed the discourses addressed to the 
 understanding, those two especially, the explanatory, whose 
 •end is information by dispelling ignorance, and the contro- 
 versial, whose end is conviction by vanquishing doubt or 
 errqr,^ I come now to that species which is addressed to the 
 iiSagiHalion. For as one way and indeed a very powerful 
 way, of recommending religion is by example, it must be 
 ■conducive to the general end of preaching above mentioned, 
 to make it sometimes the scope of a sermon, to exhibit prop- 
 erly any known good character of a person now deceased by 
 giving a lively narrative of his life, or of any signal period of 
 his life, or an account of any particular virtue, as illustrated 
 through the different periods of his life. For performances 
 of this kind, the history of our Lord affords the richest fund 
 of matter. In like manner, the lives of the saints recorded 
 in Scripture, the patriarchs, the prophets, the apostles and 
 the martyrs, such at least with which, from the accounts 
 given in holy writ, we have it in our power to be acquainted, 
 make very proper subjects. Add to these, deceased persons 
 eminent for virtue and piety, whose characters are well 
 Lnown to the people addressed. Panegyrics of this kind on 
 departed friends were more in use formerly, and commonly 
 distinguished by the name of funeral orations. As praise of 
 this kind was however sometimes prostituted, and as the 
 usage itself in certain circumstances exposed the preacher to 
 the temptation of making a sacrifice of truth from motives of 
 interest, it is perhaps, upon the whole, no disadvantage to 
 the ministerial character, that the practice is in this country 
 almost entirely laid aside, and that we are now very much 
 confined in this respect to the examples which the sacred 
 canon presents us with. Now to do justice to the respecta- 
 ble qualities and worthy actions of the good, is to present the 
 audience with a beauteous and animated pattern of Christian 
 excellence, which, by operating on their admiration and love, 
 raiseth in their minds a pious emulation. That we are, with- 
 out attending to it, induced to imitate what we admire and 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 451 
 
 love, will not admit a question. It might not want its use, 
 though Scripture hath not afforded here so large foundation 
 or so ample materials, to delineate sometimes, in proper colors, 
 the conduct of the vicious with its natural consequences, in 
 order to excite a proper degree of horror and detestation 
 against vice. But this, it must be owned, would require to 
 be handled still more tenderly. It is our duty to love and 
 esteem the virtuous, but not to hate and abhor the vicious. 
 Our hatred and abhorrence ought to be pointed only against 
 vice, but not against the persons addicted to it, whom, in 
 pity, we ought rather to study to reclaim. And though the 
 individuals themselves should be dead, and consequently in 
 this respect beyond our power, whatever bears the odious 
 appearance of calumny and personal invective is quite unbe- 
 coming the pulpit. Exhibitions in either way from the pulpit 
 form that species of discourses, which falls under the third 
 class above enumerated. They are addressed to the fancy, 
 and their scope is to promote piety and virtue by insinuation, 
 that is, by the gentle but efficacious influence of example. 
 Discourses of this kind were distinguished among the an- 
 cients by the name demonstrative ; but as that word in our 
 language is rather equivocal, I have chosen to denominate 
 them, commendatory , from the purpose to which they are most 
 commonly applied. 
 
 In regard to the choice of a text, as there is here some- 
 times greater difficulty of uniting all the qualities which were 
 formerly mentioned, as characteristical of a proper text, 
 greater indulgence must be given. At any rate, let it be 
 perspicuous and expressive of the happiness or amiableness 
 of a well spent life, or of those virtues which the discourse 
 itself will give principal scope for extolling. An apposite- 
 ness to the individual person who is the subject of the ser- 
 mon, when it is a funeral oration, cannot be had, and there- 
 fore^ an appositeness to the character is all that can be 
 sought. When the person, who is the subject, is one of the 
 Scripture saints, it is better to choose for a text some passage, 
 wherein he in particular is spoken of. As to the introduc- 
 tion or exordium, there does not seem to be anything very 
 special requisite in this kind. The common qualities that 
 ought to affect introductions in general have equally place 
 here. They should be calculated to render the hearers at- 
 tentive, docile and benevolent. 
 
 With regard to the explanation of the text and context, 
 
452 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 unless they could in some way contribute to the illustration 
 of the character, which is the subject of the eulogy, it were 
 better not to attempt it. If the text be sufficiently perspicu- 
 ous and apposite, there can be no necessity ; and there is no 
 sort of discourse to which anything, that has the remotest 
 appearance of verbal criticism is worse adapted than to this. 
 The design of the sermon should be proposed with simplici- 
 ty and distinctness. One may add the mention of the 
 method, in which it may be thought proper to prosecute the 
 subject, unless it shall appear to be so simple and natural as 
 to render even the bare intimation of it superfluous. 
 
 As to the method in which the different parts should be 
 digested and arranged, that may be different as suits the par- 
 ticular taste and talents of the speaker, or as suits best the 
 materials he hath to work upon. All the methods that occur 
 to me for treating subjects of this kind, may be reduced to 
 the three following. First, the order of time may be follow- 
 ed. This method I shall call the historical. If this be the 
 disposition adopted, there can be no question as to what 
 should precede and what should succeed in the discourse. If 
 there be much ground to go upon, it may not be amiss, for 
 the ease of the memory, to divide the life you are to recom- 
 mend as a pattern, into certain distinct periods, proposing to 
 consider each severally in its order. If the materials you are 
 supplied with for this purpose are not very plentiful, or if, 
 whatever has been remarkable in the person’s life which can 
 be of any service to you, is comprised within a narrow com- 
 pass of time, it will be better to follow the natural order with- 
 out using the formality of proposing it to the hearers, or di- 
 viding the discourse into separate heads, for this ought never 
 to be considered as absolutely necessary. The second meth- 
 od of arrangement is, by considering separately the most emi- 
 nent virtues displayed in the life you propose to recommend 
 to the admiration of your hearers. This I shall call the 
 logical method. Suppose the subject, for example, were the 
 liffi of Jesus Christ, and one were inclined to divide the vir- 
 tues thereby illustrated into three classes, those which have 
 self for the immediate object, those which have other men, 
 and those which have God. The greatest objection I know 
 of, that lies against this method is, that it generally occasions 
 frequent recurring to the same actions and events, in which 
 different virtues may have been illustrated. This, unless 
 managed very dexterously, will have the appearance of tire- 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 453 
 
 some repetitions. But to return to the example given of the 
 life of Christ. Each of the heads above named may be il- 
 lustrated tlirough all the different periods of his life, or they 
 may be subdivided into inferior branches. For example, the 
 first of these, the duties a man owes to himself, may be un- 
 derstood to imply the virtues of humility, temperance and 
 fortitude; humility or a superiority to pride and vanity, tem- 
 perance or a superiority to appetite, and fortitude or a supe- 
 riority to fear. But such subdivisions are not often con- 
 venient, inasmuch as they commonly tend more to burden 
 than to assist the memory. If the preacher were to make 
 one of the general heads only, the whole subject of one dis- 
 course, such a division of that head would be very proper. 
 But if the whole example of Christ is the subject of a single 
 discourse, the case is very different. Subdivisions for the 
 greater part ought to be avoided. The sort of discourse, to 
 which they seem most adapted, is the explanatory, whose 
 principal excellence appears to be in perspicuity and pre- 
 cision. Let it be observed, however, that the method im- 
 plied in a subdivision may often be conveniently followed, 
 when it is not in so many words proposed. A third method, 
 that may be employed in panegyrical discourses, as when two 
 or three memorable events or actions are the sole fund, from 
 which all the materials employed by the encomiast must be 
 derived, is to illustrate the virtues displayed in the person’s 
 conduct, on these several occasions, as the separate heads of 
 discourse. And this method may, for distinction’s sake be 
 denominated the dramatical. As to the manner of prosecut- 
 ing the design through all its different branches, I do not in- 
 tend to enter into particulars. It is not my purpose to give 
 a full institute of eloquence, but only to apply to the pulpit, as 
 far as they are applicable, the general rules laid down by the 
 ancients, referring you to their writings for the illustration, 
 and particularly to remark to you the differences which the 
 very different nature of the subject, of the occasion, of the 
 end, of the character to be supported by the speaker, and of 
 the character of the audience, should give rise to. Now it 
 must be acknowledged, that no sort of discourse from the 
 pulpit hath so close a resemblance in respect both of the sub- 
 ject and of the end, and sometimes also of the occasion, to 
 the judicial and deliberative orations, as this sort of encomi- 
 ums hath to the demonstrative orations of the ancients. To 
 their institutes, therefore, I must refer you for more particu- 
 
454 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 lar information. It is not my intention by these lectures to 
 supersede the study of ancient critics and orators, but only to 
 assist you in applying their rules and examples to cases so 
 different from those with which alone they were concerned. 
 I shall, therefore, in these discourses, insist chiefly on what is 
 different and peculiar in the eloquence of the pulpit. 
 
 And here, one of the first differences that ofers itself to 
 our observation, is, that the ancients had a much wider range 
 in what might properly be made the subject of their praises. 
 Pedigree, intellectual abilities, even qualities merely corporeal, 
 such as beauty, health, strength, agility, nay those commonly 
 called the goods of fortune, as riches, friends, rank, all came 
 in for a share in the encomium. I do not deny that any of 
 these may passingly be mentioned in a sermon, but it would 
 ill become the dignity of the sacred function, to enlarge on 
 these qualities in such a manner, as to seem to place a merit 
 in things, which are totally independent of our will, and of 
 which therefore the commendation in another can be of no 
 service to a hearer in the way of example ; but may, on the 
 contrary, very readily do hurt in teaching him to place an 
 undue value on things not in his power, and about which, as 
 a Christian, he ought not to have the least anxiety. Nothing, 
 therefore, must appear to be the subject of panegyric to the 
 preacher, but moral excellence. Nothing ought to be en- 
 larged on as a topic of discourse, but what can properly be 
 held up to the audience as a subject, which it is incumbent 
 on them to imitate ; in other words, as the object of a noble 
 emulation. I acknowledge, that those other qualities, acci- 
 dental in respect of us, as 1 may call them, which have no 
 necessary connection with virtue or religion and are only 
 physically good, may find a place in a discourse of this kind, 
 when they are introduced not for their own sakes, but, as it 
 were, in passing and in order to set off real virtues. Thus 
 the high birth of the person you extol, may be mentioned in 
 order to add the greater lustre to his humility ; his riches 
 may be taken notice of by the way, in order to show bow 
 well he understood the proper use of wealth, and in order to 
 set off to the greater advantage how moderate he was in re- 
 gard to gratifications merely personal, and how liberal and 
 charitable in supplying the wants and contributing to the ac- 
 commodation and comfort of others. It will be easily under- 
 stood, that in the same way almost every such advantage of 
 person or fortune may be introduced. This would not be to 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 455 
 
 exhibit wealth or nobleness of birth, as an object calculated 
 to excite the ambition of the hearers, a thing exceedingly ab- 
 surd in any, but more especially in the preacher of the humble 
 religion of Jesus; but it would be to give an instructive 
 lesson to the rich and noble^ in regard to the use they ought 
 to make of these advantages. It must be owned on the other 
 hand, that qualities physically bad may be rendered instru- 
 mental for the same purpose ol' giving higher relief to the 
 virtues of the character. Thus the poverty of the person may 
 serve greatly to enhance and recommend his patience, his 
 contentment, his resignation, his prudence, his economy, nay 
 even his charity and beneficence. In like manner, low birth 
 and want of education may be made subservient to display to 
 more advantage the industry and application of mind, which 
 could surmount these signal disadvantages so perfectly, that 
 the defect could never have been discovered from his beha- 
 vior and conversation. And of this kind w^e should say, as 
 of the former, it is not recommending poverty and inferiority 
 in point of birth to our estimation, but it is exhibiting a pat- 
 tern to the poor and ignoble, whereby they may be instructed 
 how to convert such apparent evils into real occasions of im- 
 proving their virtues, and of rendering these more than a 
 sufficient compensation for every want. The ancient rhetor- 
 icians, though not so delicate on this point as Christian teach- 
 ers ought to be, were yet sensible that this was the best use 
 that could be made of fortuitous advantages or disadvantages. 
 Thus duintilian, Et corporis quidem, fortuitorumque, cum 
 levior, turn non uno modo tractanda laus est. Interim con- 
 fert admirationi multum etiam infirmitas, ut cum Homerus 
 Tydea parvum sed bellatorem dicit fuisse. Fortuna vero cum 
 dignitatem affert (namque est haec materia ostendendae vir- 
 tutis uberior) turn quo minores opes fuerunt, eo majorem 
 benefactis gloriam parit.’* The following sentiment is in- 
 deed excellent, and well deserves our attention. ‘‘ Sed omnia 
 quae extra nos bona sunt, quaeque hominibus forte obtiger- 
 unt, non ideo laudantur, quod habuerit qui eas, sed quod his 
 honeste sit usus. Nam divitiae et potentia et gratia, cum 
 plurimum virium dent in utramque partem certissimum faci- 
 unt morum experimenturn : aut enim meliores propter haec, 
 aut pejores sumus.’’ 
 
 y In regard to this species of discourse, as the immediate 
 object is to please by presenting to the imagination a beauti- 
 ful and finished picture in suitable coloring, it admits, from 
 
456 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 the nature of it, more of ornament than any other kind de- 
 livered from the pulpit. There are few of the tropes and 
 figures of eloquence, that may not properly find admission 
 here." ' This is a kind of moral painting ; and greater allow- 
 ance is made for introducing things which serve merely the 
 purpose of decoration, when the immediate object is to delight. 
 Here too there is generally more indulgence in point of 
 style, than can be admitted in any other species of sermon. 
 In respect of flowers and harmony, this kind borders even on 
 the poetical. Yet still it must be remembered, that this in- 
 dulgence hath its bound. Whatever soars above the reach 
 of the congregation, whatever appears either unintelligible or 
 affected, is still faulty and offensive. I observe further, that 
 in regard to the very ornaments, of which the different sorts 
 of discourses are susceptible, such as metaphors, compari- 
 sons, examples, these in the thoughts as well as in the lan- 
 guage should be different in the different kinds. In the ex- 
 planatory, all the borrowed illustrations and similitudes ought 
 to be from things familiar and simple, as well as exhibited in 
 a distinct and easy manner. In the controversial kind, the 
 simplicity and perspicuity of the decorations, though still of 
 consequence, are not so much regarded as a certain forcible 
 manner of impressing the imagination, so as to carry convic- 
 tion along with them. The similes here ought to be all a 
 kind of analogical argument. Again, in the commendatory 
 discourses, whose end is neither to inform nor to convince 
 but to please, the principal quality in the fund of the imagery 
 to be employed is its beauty. No metaphor, however like or 
 apposite, ought ever to be admitted here, that is not taken 
 from an agreeable object. Under the general term agreea- 
 ble, I must be understood to comprehend, not only the beau- 
 tiful, strictly so called, but also the grand, the sublime, the 
 wonderful and the new, if with these qualities there be not 
 connected anything that is disagreeable, mean, ugly or de- 
 formed. 
 
 As to the manner of concluding discourses of this kind, 
 any one or two or even all of the three following may be 
 adopted, according as the preacher shall judge most suitable 
 to the time, the subject and the occasion. First, you may 
 make out, from the actions and behavior you have been de- 
 lineating, a clear and distinct character of the person. Or, 
 secondly, you may introduce a contrast between the conduct 
 of the person commended in some of the most memorable in- 
 
LECTUUES ON PULPIT ELOQUENCE. 
 
 457 
 
 stances, and that which there is reason to believe would be 
 followed, or which commonly is followed by the generality, 
 even of professing Christians, in the like circumstances. Or, 
 thirdly, you may conclude with a more direct application to 
 the passions of the hearers, in order to excite in them a gen- 
 erous ardor to be, themselves, what they cannot contemplate- 
 or behold without admiring. The first of these methods is 
 far the most difficult. To draw a character, which shall be 
 at once both just and striking, which shall set the different 
 features in the most conspicuous point of view, that shall 
 mark not only the exact turn of each, but the manner where- 
 in they limit and set off one another, requires indeed the de- 
 licate hand of a master in the rhetorical art. It is attempted 
 by every dabbler in historiography, but it is notone of a hun- 
 dred that succeeds. Let it be observed, that a character 
 thus introduced in the conclusion of a sermon of this kind, 
 ought in every part of it to be manifestly supported by the 
 particular actions and conduct delineated in the discourse, 
 and should serve to recall to the memory and impress on it 
 more strongly those particulars. As to the manner, a good 
 deal of care and attention is necessary. The prevailing 
 taste at present seems to be, to give the whole in a string of 
 antitheses, the great dexterity of which consists in this, to 
 make the contrasted members come as near as possible con- 
 tradicting one another, and yet escape being really contra- 
 dictory. Very often they do not escape this. But though I 
 do by no means blame the use of antithesis in drawing char- 
 acters, a matter of particular nicety, in as much as in this 
 way, when well executed, the precise boundaries of the dif- 
 ferent traits are more precisely ascertained, yet a continued 
 train of this figure through successive sentences, however 
 well it may pass in history, has by far too artificial and elab- 
 orate an appearance to suit the seriousness and the simplici‘- 
 ty of the pulpit diction. As much conciseness, as can 
 be rendered consistent with perspicuity, is very suitable 
 here. 
 
 The second kind of conclusion mentioned, by a contrast 
 between the conduct delineated and that of others, is often a 
 very pertinent application of the subject, inasmuch as it 
 makes the virtues of another serve as a mirror to the hearers 
 wherein they may discover their own vices and defects. It 
 deserves only to be observed further on this article, that it is 
 not necessary, that this part should be confined to the con- 
 39 
 
458 LECTURES ON PULPIT ELOQUENCE- 
 
 elusion. When anything noble, generous, humane or pious 
 is illustrated in the discourse, as displayed on any signal oc- 
 casion, it may very properly be contrasted with the conduct 
 either of any real character on record, or of what w^e know 
 from experience to be the conduct of the majority of Chris- 
 tians. And this may be done in any part of the discourse. 
 It is only when the narrative is both very affecting, and ex- 
 cites such an anxiety in the hearer for obtaining the sequel 
 of the story and knowing the issue, that it is better not to in- 
 terrupt the thread of the narration, but to reserve any intend- 
 ed contrast to the conclusion. When a contrast can be 
 found in true history, it generally answers better than 
 w^hen it is merely hypothetical, founded in common expe- 
 rience. 
 
 The third method of concluding, by an address to the pas- 
 sions of the hearers, is the most common. This may be 
 either general and have a relation to the whole, or it may con- 
 sist of two or more particular addresses, referring respective- 
 ly to the different virtues celebrated, or to some of the most 
 memorable actions related in the discourse. Thus much 
 may be said in general of all these different kinds, that no 
 observation made or motive urged here can be called appo- 
 site, unless it have a manifest reference to, and be founded 
 in the facts related and the virtues celebrated in some part or 
 other of the body of the discourse. 
 
 I must further observe, that the pathetic is more easily at- 
 tained, and that the transition to it appears more natural in 
 the conclusion of a commendatory sermon, than in that, 
 either of an explanatory discourse or of a controversial. In 
 these tw^o kinds, during the whole tenor of the discourse 
 which is of a nature merely speculative, the understanding 
 and memory only are exerted, as the whole consists either in 
 explanations or in reasonings. This is rather unfavorable 
 for emotion, and it requires a good deal of address to pass 
 successfully from one to the other. The mind cannot all at 
 once from a state of perfect coolness, enter with warmth and 
 keenness into the views of the speaker. It behoves him, 
 therefore,, in beginning such an address, to take up the point 
 on the key, if I may so express myself, to which he knows 
 their souls are at the time attuned, and gradually to work 
 them up to that pitch to which he wants to bring them. If 
 he act a contrary part, and break out all at once with heat 
 and violence, when they are perfectly cool, so far from ope- 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 459 
 
 fating on their affections, or influencing their will, he will 
 appear to them like one distracted, who flies into rage for he 
 knows not what. No axiom is more important for bringing 
 us to succeed in the pathetic, than this, that in addressing 
 the hearers, we must enter with them on the subject in the 
 same tone which their minds are predisposed at the time to 
 take it up in, and then insensibly work them up to ours. A 
 prudent speaker, who perceives a coldness or indifference in 
 his audience, will judge it necessary to disguise his own 
 warmth, and to appear willing to canvass the matter as cool- 
 ly as they can desire. If he succeeds thus in entering on it, 
 and has the address for a little while to manage them, he 
 may carry them at last, to what pitch he will. We have an 
 excellent example of this kind of address, in the funeral pan- 
 egyric which Shakspeare puts into the mouth of Antony on 
 his friend Julius Caesar, immediately after his murder in the 
 senate-house. 
 
 But to return, I repeat the sentiment as an important one, 
 that nothing tends more strongly to make us deaf to what an- 
 other says, than if he appear to be in a passion, when we are 
 quite tranquil. Now the panegyrical discourses much more 
 easily pass into the pathetic, than either the explanatory or 
 the controversial. There is a near affinity between the mo- 
 ral sentiments with the emotions they occasion, and the 
 passions and affections of the mind. The gradation is 
 perfectly smooth and natural from approbation to admiration, 
 from admiration to esteem and love, from esteem and love of 
 the virtuous and praiseworthy, to detestation and abhorrence 
 of the contrary dispositions, and from these to corresponding 
 desires and aversions. The orator has only to take the ad- 
 vantage of this gradation, and that frame of spirit which 
 the whole scope of the discourse was calculated to produce. 
 
 LECTURE XIL 
 
 OF PATHETIC DISCOURSES, OR THOSE ADDRESSED TO THE PAS- 
 SIONS. OF PERSUASIVE DISCOURSES, OR SUCH AS ARE IN- 
 TENDED TO OPERATE OJ^I THE WILL. 
 
 I HAVE now gone through the explanation of the principal 
 parts of the three first kinds of pulpit discourses, the explan- 
 
460 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 atory, the controversial and the commendatory, and the rules 
 to be severally observed in composing each. I come now to 
 the fourth kind, the pathetic, or that which is addressed im- 
 > mediately to the passions, and which is specially intended to 
 rouse the mind from a state of languor and indifference to 
 the impressions of fervor and affection. The occasion of 
 discourses for this kind with us, it must be owned, are not 
 very frequent. For though in some of the other kinds, par- 
 ticularly in the persuasive, a great deal is addressed to the 
 passions, yet these are, in that species of sermon, only em- 
 ployed as means to persuade to the particular practice or du- 
 ty recommended. Whereas in the pathetic, properly so call- 
 ed, the rousing of suitable affections is apparently the ulti- 
 mate end. I acknowledge, that the whole of preaching 
 either directly or indirectly points to persuasion. But I de- 
 nominate that only, the end of any species of discourse, which 
 is the declared and apparent end of the speaker. I have ob- 
 served, that the occasions of discourses of this kind are few ; 
 there are however some. None is more remarkable or oc- 
 curs oftener, than those calculated for disposing a congrega- 
 tion to a suitable commemoration of the sufferings of our 
 Lord, in the sacrament of the supper, or Eucharist, as it is 
 commonly named in Ecclesiastical History. I do not say, 
 however, that this is the only kind of discourse that is adapt- 
 ed to such occasions. By no means. If that were the case, 
 as the subject of exciting the affections on such occasions 
 is always the same, it would lay a minister in his own parish 
 under the necessity of recurring so often to the same topics, 
 as could not fail to prove tiresome to the majority of the hear- 
 ers, and that though the things advanced by him were ever so 
 good. An explanatory, a commendatory or a persuasive dis- 
 course, may also at such times be very pertinent. A little of 
 the grace of novelty in form and manner, is exceedingly ne- 
 cessary for commanding the attention of the greater part of 
 audiences. The only kind that I think ought to be excluded 
 entirely from occasions of this nature, is the controversial. 
 When the pathetic at such a time is made choice of, the 
 preacher’s aim is not to persuade the people to communicate. 
 He supposes, that they have come to church with that inten- 
 tion. It is not to persuade them to the performance of any 
 preparatory duty; all this he supposes to have been perform- 
 ed already. But it is to operate on all the grateful and de- 
 vout affections of the heart, and to put his hearers, I may 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 461 
 
 say, in a proper frame of spirit for discharging the duty for 
 which they are assembled, in such a reverend and pious man- 
 ner, as may produce the best effect upon their minds, and 
 tend most to the edification and confirmation of themselves 
 and others. The subject for this purpose may be more or 
 less comprehensive, as the preacher shall judge convenient. 
 Indeed, for the sake of giving a little variety to what does 
 not, from its nature, admit a great deal, it may not be improper 
 at different limes to follow different methods ; at one time, for 
 instance, the subject may be the love of Christ as manifested in 
 the whole scheme of redemption ; at another, the same thing, 
 as manifested in his sufferings and death. It is discourses of 
 the last kind, which are commonly called passion-sermons. 
 
 In regard to the exordium or introduction, there will be 
 less occasion for much art, when the solemnity of the time 
 or the purpose of their meeting tends itself to rouse the at- 
 tention of the hearer, and to supersede the address of the 
 speaker. The topics for introducing the subject may then 
 very pertinently be raised either from the intention for which 
 the day was set apart, or from the nature and importance of 
 the matter to be treated in the sermon. There is nothing 
 peculiar to be observed in regard to the explanation of the 
 text and context. If the discourse is intended merely to dis- 
 play the sufferings of our Lord, from his being betrayed into 
 the hands of his enemies to his death, the cruelty which was 
 exercised upon him, and the meekness, piety and patience 
 with which he bore it, it does not appear to be necessary 
 formally to lay down a method. It is enough in your nar- 
 rative to follow the order of the history. In the manner of 
 the exhibition, there will not be here a very material differ- 
 ence between that of the commendatory or panegyrical dis- 
 course and this of the pathetic. Only the latter admits less 
 show and ornament, and requires that we dwell longer on the 
 most affecting circumstances. When the preacher^ subject 
 is such as doth not confine him within so narrow a compass, 
 but affords an opportunity of expatiating on topics in them- 
 selves very distinct, but as it were concentrating in the ten- 
 dency they all have to kindle the same affection in the breast ; 
 this common tendency gives a sufficient unity in discourses 
 of this kind. The reason is obvious. 
 
 It may be remarked, that in this sort of discourses, more 
 of the common textuary method may sometimes be followed, 
 than any other species of sermon will properly admit. Thus 
 39 ^ 
 
462 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 suppose the text to be 2 Cor. 8: 9, Ye know the grace of 
 our Lord Jesus Christ, that though he was rich, yet for your 
 sakes he became poor, that ye through his poverty might be 
 rich.’^ The whole intention of the discourse being to stir 
 up grateful and devout affection, these topics may severally 
 and very pertinently be touched as tending all to the same 
 important point. First, the consideration of the person, 
 whose grace the apostle here celebrated, the Lord Jesus 
 Christ who was rich. Secondly, the consideration of the 
 persons, on whom this grace w^s bestowed, you (it was for 
 your sakes) the posterity of fallen Adam, poor and helpless. 
 Thirdly, the evidence and effect of his grace, ‘‘ he became 
 poor.” Fourthly, the happy fruits and purchase of his grace, 
 that ye through his poverty might be rich.” It is manifest 
 that each of these considerations, as it were, assists the other, 
 all conspiring to kindle the warmest return of gratitude and 
 love. Thus all pointing to one end, a grateful commemora- 
 tion, gives unity to the discourse. Another instance of a 
 text, which on such an occasion, and for such a purpose, 
 may very properly be divided in a similar manner, is that in 
 1 Pet. 3: 18, “ Christ also hath once suffered for sins, the just 
 for the unjust, that he might bring us to God.” This is all 
 of the verse, that, in a consistency with the unity of scope 
 and design, should be taken into the text. The subject in 
 effect, perfectly coincides with the former ; and the distribu- 
 tion may be in other words the same. First, Christ the just. 
 Secondly, us the -unjust. Thirdly, ‘Mte suffered for sins.” 
 Fourthly, “ that he might bring us to God.” Each conside- 
 Tation severally enhances the obligation, and consequently 
 the gratitude. In the manner of treating the different topics, 
 one ought carefully to avoid all dry, minute, abstract and 
 metaphysical explanation, as well as everything, that may sa- 
 vor too much of argumentation and dispute. We are to re- 
 member, that this kind of discourse is very different in its 
 nature and complexion, both from the explanatory and from 
 the controversial. These are intended only to enlighten, but 
 the other to warm. The view of the speaker, in these seve- 
 ral topics in a pathetic discourse, is not to inform the hearers 
 of what they did not know before, it is not to convince them 
 of what they did not believe before ; but it is to bring to their 
 remembrance truths which, though both known and believed, 
 require often to be depicted in the most striking colors, that 
 they may produce their congenial effect on the susceptible 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 463 
 
 heart of the Christian. It is manifest, therefore, that cold 
 and formal explanations, critical discussions and abstract ra- 
 tiocinations are here carefully to be avoided. A few lively 
 strictures on the several heads, exhibiting all the principal 
 considerations in the most glowing colors, are the surest way 
 of raising such images in the fancy, as not only will give a 
 greater permanency to the perception of the truths them- 
 selves, but will make them more effectually operate on the 
 passions. In discourses of this kind, there is less occasion 
 also for a formal peroration or conclusion than in any other. 
 The reason is, that whereas a certain application in the other 
 kinds, of the points discussed in the body of the discourse, 
 requires a particular address to the passions, there cannot be 
 the same propriety of ending in this manner here, where the 
 whole discourse is addressed to the passions. Something, 
 therefore, which in few words may serve to set the whole ob- 
 ject full in view, to recall and infix the impressions already 
 made, is all that is necessary in discourses of this nature. 
 
 I shall now, in the last place, consider the fifth species of 
 r discourse mentioned, that which was intended to operate 
 / upon the will, and which was denominated persuasive. Un- 
 der this I include not only those sermons, whose end is to 
 I persuade to good, but those also which are calculated to dis- 
 « suade from evil ; for the structure and the rules of composi- 
 tion in both kinds are much the same. Here the distin- 
 guishing excellence results from a proper mixture of the ar- 
 gurnentive and pathetic, as it were, incorporated together. 
 Let it be observed that I use the word pathetic, in the largest 
 acceptation, for whatever is fitted for exciting passion, affec- 
 tion or desire. The argumentative is necessary, because the 
 intention of the speaker compriseth in it to convince the 
 judgment, that is, for example, to satisfy me that the conduct 
 which you recommend is agreeable to my duty, that it serves 
 to promote my true interest, or is conducive to my honor or 
 my peace. The pathetic is also necessary, because the 
 speaker’s intention does not terminate in the conviction of 
 the judgment ; he intends also and principally, by means of 
 the judgment to influence the will. To make me believe, it 
 is enough to show me that things are so; to make me act, it 
 is necessary to show that the action will answer some end. 
 That can never be an end to me, which gratifies no passion 
 or affection in my nature. In order to persuade, it is always 
 i/necessary to move the passions. Passion is the mover to ac- 
 
464 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 tion, reason is the guide. Good is the object of the will, 
 truth is the object of the understanding. It is only through 
 the passions, affections and sentiments of the heart, that the 
 will is to be reached. It is not less necessary, therefore, in 
 the orator to awaken those affections in the hearers, which 
 can be made most easily to cooperate with his view ; than 
 it is to satisfy their understandings that the conduct to which 
 he would persuade them, tends to the gratification of the af- 
 fections raised. But though both are really purposed by the 
 speaker, it is the last only that is formally presented to them, 
 as entering into his plan. To express a formed purpose to 
 work upon their passions, would be like giving them warning 
 to be upon their guard, for that he has a design upon them. 
 Artis est celare artem. Such a method, on the contrary, 
 would be to lay the artifice quite naked, and thereby totally to 
 defeat its end. The emotion with which they perceive him 
 agitated, and the animation of his language, far from being 
 the result of a deliberate settled purpose, ought to appear in 
 him, the necessary, the unavoidable consequences of the 
 sense that he has of the unspeakable importance of the truths 
 he utters, joined with an ardent desire of promoting the eter- 
 nal happiness of them who hear him. It is not, therefore, 
 here one part that is pathetic, and another argumentative ; 
 but these two are interwoven. The most cogent arguments 
 are earnestly urged and pathetically expressed. 
 
 With regard to the whole of the introductory part, and ex- 
 planation in this sort of discourses, I have nothing peculiar 
 to remark. I shall only observe, that as to the text, it suits 
 this kind better than any other, that it be in the form of a 
 precept. I do not say, however, that this form is absolutely 
 necessary. The end of the speaker may be, either to per- 
 suade to a Christian life in general, or to the performance of 
 any Christian duty in particular. On the other hand, it may 
 be to dissuade from a vicious course in general, or from the 
 practice of any sin in particular. Nay further, it may be a 
 persuasive or a dissuasive general or particular, either from 
 all the motives that the nature of the subject will afford, or 
 from one class of motives only. There is such a richness 
 and variety in the motives that may be urged, where religion 
 is in the question, that in order to avoid being superficial, it 
 may be very proper for a pastor amongst his own flock, as he 
 has frequent opportunities of addressing them, sometimes to 
 enforce the same duty from one set of motives and sometimes 
 
LECTURES ON PULPIT ELOQUENCE. 
 
 465 
 
 from another. If the speaker’s design be to comprehend in 
 the same discourse all the arguments which the nature of the 
 subject admits, his text should be either a simple precept, 
 wherein the duty is enjoined or the sin prohibited but no 
 motive urged ; or perhaps a simple proposition, wherein such 
 a practice is barely pronounced right or wrong. If the in- 
 tention is to persuade from one class of motives only, there 
 should be something in the text, that points to these motives. 
 
 Thus in the first case, suppose the speaker’s intention be 
 to^^ersuade to repentance from every motive which either 
 reason or Scripture affords, his text may be the simple com- 
 mand Repent, which occurs in several places of the gospel ; 
 or if he does not like one so brief, he may take these words 
 of the apostle Paul, Acts 17: 30, ‘‘ God now commandeth all 
 men everywhere to repent.” But if he would persuade to 
 repentance from the single consideration of its connection 
 with the remission of sins, these words of Peter, Acts 3: 19, 
 will do better, Repent ye therefore and be converted, that 
 your sins may be blotted out;” for the words he converted 
 are merely explanatory, and therefore do not render the sen- 
 timent complex, whatever may be said of the expression. 
 Or, if the speaker’s intention, (which is near of kin to the 
 former,) be to persuade to repentance from this consideration, 
 that future misery is the inevitable consequence of final im- 
 penitence, he may take these words of our Lord, Luke 13: 
 5, ‘‘ Except ye repent, ye shall all perish.” To a Chris- 
 tian life in general one may persuade from various motives. 
 Suppose from the native excellence of genuine virtue or true 
 righteousness ; the text in that case may be Prov. 12: 26, 
 “ The righteous is more excellent than his neighbor or 
 from the present felicity to be found in the ways of religion ; 
 these words, Ps. 19: 11, “ In keeping of them there is great 
 reward,” may serve as a text. Let it be observed, that such 
 a text as this requires some explanation of the context, with- 
 out which the subject is not to be understood, the matter 
 spoken of being expressed by a pronoun. When this is not 
 the case, and when the passage adopted appears independent 
 and perfectly intelligible by itself, it may stand for a general 
 rule that such explanations are better let alone, and deserve 
 to be considered but as a sort of digressions at the best. If 
 the intention were to persuade to a good life from the con- 
 sideration of the comfort it brings in trouble, and especially 
 in the views of death, this passage might answer, Ps. 37: 37, 
 
466 
 
 LECTURES ON PULPIT ELOQUENCE. 
 
 Mark the perfect man and behold the upright, for the end 
 of that man is peace.’^ Bourdaloue, a celebrated French 
 preacher of the last century, persuades to the same thing 
 from the consideration of the future happiness of the saints 
 from these words of our Saviour, Luke 6: 23, “ Behold your 
 reward is great in heaven.” It deserves to be remarked, 
 that there is here not only a reference to the context for the 
 character or conduct to which the reward is promised, but 
 that when you recur to the preceding words, they seem 
 rather to refer to this in particular, the suffering of persecu- 
 tion and reproach for righteousness’ sake. Yet as this itself 
 is one of the noblest fruits and surest evidences of real sanc- 
 tity, the choice cannot justly be deemed an inexcusable 
 liberty. The reward is very properly considered, as ulti- 
 mately to be attributed to that principle from which the con- 
 duct flows. In persuading to particular duties, or dissuad- 
 ing from particular vices or temptations to vice, when the 
 speaker intends, (as it is not indeed so common here to con- 
 fine one’s self to one class of motives,) to employ every argu- 
 ment of weight, which the subject presents to him, a single 
 precept, briefly and plainly expressed, seems the most con- 
 venient choice for a text. If the design is to persuade to 
 the love of God, these words are proper. Matt. 22: 37, ‘‘ Thou 
 shalt love the Lord thy God with all thy heart, and with all 
 thy soul, and with all thy mind.” If to the love of men, 
 verse 39, “ Thou shalt love thy neighbor as thyself.” These 
 passages may, in like manner, serve as foundations for dis- 
 courses explanatory of these duties. And as was remarked 
 on the controversial sermon, we may observe here, that the 
 minister in his own parish may, if he thinks it necessary, be- 
 gin with a discourse explaining the duty enjoined or the vice 
 prohibited, (if the text contains a prohibition,) and in his 
 next discourse from the same words make it his business to 
 persuade them to the one, or dissuade them from the other. 
 But in many cases it must be acknowledged, that such pre- 
 vious explanatory discourse is not necessary ; the full import 
 of the precept being perfectly level to every ordinary capaci- 
 ty. Thus if the subject were to dissuade from the vice of 
 lying, a proper text would be these words of Paul, Col. 3: 9, 
 “ Lie not to one another.” If against detraction, James 4: 
 II, ‘‘ Speak not evil one of another.” In such plain cases, 
 it must be owned, there would be little occasion for many 
 
J 
 
 LECTURES ON PULPIT ELOQUENCE. 4G7 
 
 words, and much less for a separate discourse, in order to 
 explain the import and extent of the prohibition. 
 
 In regard to the method, however different the matter be, 
 as something of the argumentative form must be preserved, 
 the rules laid down in the controversial discourse may be of 
 some use. One may begin, with showing the weakness of 
 those pleas or arguments by which the dissolute, the vicious 
 or the profane commonly defend their own conduct, and 
 seduce others into the same track ; and then produce posi- 
 tive arguments or motives to influence his hearers to that 
 conduct which he recommends. Or it may not be necessa- 
 ry, to make a separate article of the adversary’s plea; a 
 place for whatever is requisite in this way may be found by 
 the preacher, as he proceeds in the support of his own cause. 
 In this case the different topics of argument may constitute 
 the heads of discourse. Bourdaloue, on the text above men- 
 tioned, proposed to persuade his hearers to a pious and vir- 
 tuous life from the consideration of the recompense that 
 awaits the just in the world to come. And from these three 
 different qualities of that recompense, its certainty, its great- 
 ness, its eternity, he finds topics of argument for influencing 
 his hearers to a proper regard to it. And these three topics 
 divide the discourse. In treating each, he contrasts that 
 quality he is illustrating with something of an opposite nature 
 ever to be found in the rewards or pleasures of sin, their pre- 
 cariousness in opposition to its certainty, their insignificancy 
 ill opposition to its greatness, and their transitoriness in op- 
 position to its eternity. As to the method, in which the dif- 
 ferent topics are to be arranged, the same observations will 
 hold that were made on the controversial discourse, and 
 therefore shall not be repeated. The arrangement above 
 mentioned seems to be the best in that particular subject, 
 yet I could not say it were absolutely necessary. You may 
 begin perhaps with equal propriety with the greatness of the 
 reward, as with its certainty ; but in any case, it seems most 
 fit that you should conclude with the eternity. When the 
 different motives are mentioned in the text, the preacher may 
 very properly take notice of the different clauses, as the foun- 
 dations of his different heads. But when they are not ex- 
 plicitly mentioned, it savors of conceit and puerility to make 
 them out by straining the words. This is a fault into which 
 the last mentioned orator, misled by the taste of the age and 
 nation, frequently falls. Of the three topics aforesaid, only 
 
468 LECTURES ON PULPIT ELOQUENCE. 
 
 one can properly be said to be expressed in the text, namely, 
 the greatness ; yet he finds something in the words to serve 
 as separate foundations to the several heads. First, says he, 
 I shall consider the certainty pointed out in the emphatic 
 term with which the sentence is introduced, Ecce, behold. 
 Secondly, the greatness, m trees vestra mult a est, your reward 
 is great. Thirdly, the eternity, in coelo, in heaven. It may 
 not be amiss to observe, that in making the transition from 
 one topic or head of discourse to another, it will often prove 
 very helpful to the memory, to point out in brief how much 
 you have already evinced, and what you are in the next place 
 proceeding to evince. 
 
 ^ As to the conclusion, it is very proper, first, to give a sum 
 
 *^of the argument, in order to infix the whole more effectually 
 on the minds of the hearers, and then more warmly to ad- 
 dress the passions. If the preceding part has been suitably 
 conducted, the people will be prepared for entering into the 
 subject with all the warmth that the speaker can desire. 
 The way of practical inferences or speculative corollaries is 
 not well suited to this kind of discourse. With regard to 
 the first, the whole tenor of the sermon is practical, and 
 therefore needs not a formal application of this kind ; besides, 
 that to enforce anything else than what was the direct aim of 
 the whole, is really diverting the hearers’ attention, and*in 
 some degree undoing the effect of what was said. Still more 
 unsuitable are inferences, relating merely to the truth or the 
 falsehood of certain tenets. When the discourse is a per- 
 suasive to the Christian life in general, or to some necessary 
 and important duty immediately connected with the whole, 
 as to repentance ; in the peroration, one may very pertinent- 
 ly urge some motives to induce the hearers to enter without 
 loss of time on doing that which they must be sensible, it is 
 both their duty and their interest to do. This is no other 
 than advancing the aim and effect of the whole. In this 
 pan, however, he ought carefully to avoid the formality of 
 proposing and arranging his topics. For this would give the 
 appearance of a new and a separate discourse, to what was 
 intended only as corroborative of the discourse preceding. 
 
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