is uncommonly chaste, and, in the midst of much warmth and earnestness, keeps clear of turgid declamation. The peroration turns on two points; the indignation which the character and conduct of Sassia ought to excite, and the compassion due to a son, persecuted through his whole life by such a mother. He recapitulates the crimes of Sassia; her lewdness, her violation of every decorum, her incestuous marriages, her violence and cruelty. He places, in the most odious light, the eagerness and fury which she had shown in the suit she was carrying on against her son: describes her journey from Larinum to Rome, with a train of attendants, and a great store of money, that she might employ every method for circumventing and oppressing him in this trial: while, in the whole course of her journey, she was so detested, as to make a solitude wherever she lodged; she was shunned and avoided by all; her company and her very looks, were reckoned contagious; the house was deemed polluted which was entered into by so abandoned a woman.* To this he opposes the character of Cluentius, fair, unspotted and respectable. He produces the testimonies of the magistrates of Larinum in his favour, given in the most ample and honourable manner by a public decree, and supported by a great concourse of the most noted inhabitants, who were now present, to second every thing that Cicero should say in favour of Cluentius.

'Wherefore, judges,' he concludes, if you abominate crimes, stop the triumph of this impious woman, prevent this most unnatural mother from rejoicing in her son's blood. If you love virtue and worth, relieve this unfortunate man, who, for so many years, has been exposed to most unjust reproach, through the calumnies raised against him by Sassia, Oppianicus, and all their adherents. Better far had it been for him to have ended his days at once by the poison which Oppianicus had prepared for him, than to have escaped those snares, if he must still be oppressed by an odium which I have shewn to be so unjust. But in you he trusts, in your clemency, and your equity, that now, on a full and fair hearing of this cause, you will restore him to his honour ; you will restore him to his friends and fellow-citizens, of whose zeal and high estimation of him you have seen such strong proofs; and will shew, by your decision, that though faction and calumny may reign. for a while in popular meetings and harangues, in trial and judgment, regard is paid to the truth only.'

I have given only a skeleton of this oration of Cicero. What I principally aimed at, was to show his disposition and method: his arrangement of facts, and the conduct and force of some of his main arguments. But, in order to have a full view of the subject, and of the art with which the orator manages it, recourse must be had to the original. Few

*" Cùm appropinquare hujus judicium ei nuntiatum est, confestim hic adolavit; ne aut accusatoribus diligentia, aut pecunia, testibus deessit; aut ne forte mater hoc sibi optatissimum spectaculum hujus sordium atque luctus, et tanti squaloris amitteret. Jam vero quod iter Romam hujus mulieris fuisse existimatis? Quod ego propter vicinitatem Aquinatium et Venafranorum ex multis comperi: quos concursus in his oppidis ? Quantos et virorum et mulierum gemitus esse factos? Mulierem quandem Larino, atque illam usque a mari supero Romam proficisci cum magno comitatu et pecunia, quo facilius circumvenire judicio capitis, atque opprimere filium possit. Nemo erat illorum, pæne dicam, quin expiandum illum locum esse arbitraretur quacunque illa inter fecisset; nemo, quin terram ipsam violari, quæ mater est omnium, vestigiis conscelerate matris putaret. Itaque nullo in oppido consistendi ei potestas fuit; nemo ex tot hospitibus inventus est qui non contagionem aspectûs fugeret.”

of Cicero's orations contain a greater variety of facts and argumentations, which render it difficult to analyse it fully. But for this reason I chose it, as an excellent example of managing at the bar, a complex and intricate cause, with order elegance, and force.

LECTURE XXIX.

ELOQUENCE OF THE PULPIT.

BEFORE treating of the structure and component parts of a regular oration, I propose making some observations on the peculiar strain, the distinguishing characters, of each of the three kinds of public speaking. I have already treated of the, eloquence of popular assemblies, and of the eloquence of the bar. The subject which remains for this lecture is, the strain and spirit of that eloquence which is suited to the pulpit.

Let us begin with considering the advantages, and disadvantages, which belong to this field of public speaking. The pulpit has plainly several advantages peculiar to itself. The dignity and importance of its subjects must be acknowledged superior to any other. They are such as ought to interest every one, and can be brought home to every man's heart; and such as admit, at the same time, both the highest embellishment in describing, and the greatest vehemence and warmth in enforcing them. The preacher has also great advantages in treating his subjects. He speaks not to one or a few judges, but to a large assembly. He is secure from all interruption. He is obliged to no replies, or extemporaneous efforts. He chooses his theme at leisure; and comes to the public with all the assistance which the most accurate premeditation can give him.

But, together with these advantages, there are also peculiar difficulties that attend the eloquence of the pulpit. The preacher, it is true, has no trouble in contending with an adversary; but then, debate and contention enliven the genius of men, and procure attention. The pulpit orator, is perhaps, in too quiet possession of his field. His subjects of discourse are, in themselves, noble and important; but they are subjects trite and familiar. They have, for ages, employed so many speakers, and so many pens; the public ear is so much accustomed to them, that it requires more than an ordinary power of genius to fix attention. Nothing within the reach of art is more difficult, than to bestow, on what is common, the grace of novelty. No sort of composition whatever is such a trial of skill, as where the merit of it lies wholly in the execution; not in giving any information that is new, not in convincing men of what they did not believe; but in dressing truths which they knew, and of which were before convinced, in such colours as may most forcibly effect their imagination and heart.*

It

What I have said on this subject, coincides very much with the observations made by the famous M. Bruyere, in his Maurs de Siecle, when he is comparing the eloquence of the pulpit to that of the bar. L'Eloquence de la chaire, en ce qui y entre d'humain, & du talent de l'orateur, est cachée, connue de peu de personnes, & d'une difficile execution Il faut marcher par des chemins battus, dire ce qui a été dit, & ce qui l'ou prevoit que vous

is to be considered, too, that the subject of the preacher generally confines him to abstract qualities, to virtues and vices; whereas, that of other popular speakers leads them to treat of persons; which is a subject that commonly interests the hearers more, and takes faster hold of the imagination. The preacher's business is solely to make you detest the crime. The pleader's to make you detest the criminal. He describes a living person; and with more facility rouses your indignation. From these causes, it comes to pass, that though we have a great number of moderately good preachers, we have, however, so few that are singularly eminent. We are still far from perfection in the art of preaching; and perhaps there are few things, in which it is more difficult to excel. The object, however, is noble and worthy, upon many accounts, of being pursued with zeal.

It may perhaps occur to some, that preaching is no proper subject of the art of eloquence. This, it may be said, belongs only to human studies and inventions: but the truths of religion, with the greater simplicity, and the less mixture of art they are set forth, are likely to prove the more successful. This objection would have weight, if eloquence were, as the persons who make such an objection commonly take it to be, an ostentatious and deceitful art, the study of words and of plausibility only, calculated to please, and to tickle the ear. But against this idea of eloquence I have all along guarded. True eloquence is the art of placing truth in the most advantageous light for conviction and persuasion. This is what every good man who preaches the gospel not only may, but ought to have at heart. It is most intimately connected with the success of his ministry; and were it needful, as assuredly it is not, to reason any further on this head, we might refer to the discourses of the prophets and apostles, as models of the most sublime and persuasive eloquence, adapted both to the imagination and the passions of men.

An essential requisite, in order to preach well, is, to have a just, and at the same time, a fixed and habitual view of the end of preaching. For in no art can any man execute well, who has not a just idea

allez dire les matières sont grandes, mait usées & triviales; les principes surs, mais dont les auditeurs penetrent les conclusions d'une seule vúe: il y entre des sujets qui sont sublimes, mais qui peut traiter le sublime ?-Le Prédicateur n'est point soutenu comme l'avocat par des faits toujours nouveaux, par de differens evené means, par des avantures inodies; il ne s'exerce point sur les questions douteuses; il ne fait point valor les violentes conjectures & les presomptions; toutes choses, neanmoins, qui élevent le genie, lui donnent de la force, & de l'etendue, & qui contraignent bien moins l'éloquence, qu'elles ne le fixent, & le dirigent. Il doit au contraire, tirer son discours d'une source commune, & ou tout le monde puise; & s'il s'écarte de ces lieux communs, il n'est, plus populaire; il est abstrait ou déclamateur." The inference which he draws from these reflections is very just: "il est plus aisé de prêcher que de plaider; mais plus difficile de bien piêcher que de bien plaider." Les Caracteres, ou Mœurs de ce Siecle, p. 601.

What I say here, and in other passages, of our being far from perfection, in the art of preaching, and of there being few who are so singularly eminent in it, is to be always understood as referring to an ideal view of the perfection of this art, which none perhaps since the days of the apostles. ever did, or ever will reach. But in that degree of the eloquence of the pulpit, which promotes, in a considerable measure, the great end of edification, and gives a just title to high reputation and esteem, there are many who hold a very honourable rank. I agree entirely in opinion with a candid judge (Dr. Campbell on Rhetoric, b. i. ch. 10) who observes, that considering how rare the talent of eloquence is among men, and considering all the disadvantages under which preachers labour, particularly from the frequency of this exercise, joined with the other duties of their office. to which fixed pastors are obliged, there is more reason to wonder that we hear so many instructive, and even eloquent sermons, than that we hear so few.

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of the end and object of that art. The end of all preaching is, to persuade men to become good. Every sermon, therefore, should be a persuasive oration. Not but that the preacher is to instruct and to teach, to reason and argue. All persuasion, as I showed formerly, is to be founded on conviction. The understanding must always be applied to in the first place, in order to make a lasting impression on the heart and he who would work on men's passions, or influence their practice, without first giving them just principles, and enlightening their minds, is no better than a mere declaimer. He may raise transient emotions, or kindle a passing ardour; but can produce no solid or lasting effect. At the same time, it must be remembered, that all the preacher's instructions are to be of the practical kind; and that persuasion must ever be his ultimate object. It is not to discuss some abstruse point, that he ascends the pulpit. It is not to illustrate some metaphysical truth, or to inform men of something which they never heard before; but it is to make them better men; it is to give them, at once, clear views, and persuasive impressions of religious truth. The eloquence of the pulpit then, must be popular eloquence. One of the first qualities of preaching is to be popular; not in the sense of accommodation to the humours and prejudices of the people (which tends only to make a preacher contemptible) but, in the true sense of the word, calculated to make impression on the people; to strike and to seize their hearts. I scruple not therefore to assert, that the abstract and philosophical manner of preaching, however it may have sometimes been admired, is formed upon a very faulty idea, and deviates widely from the just plan of pulpit eloquence. Rational, indeed, a preacher ought always to be; he must give his audience clear ideas on every subject, and entertain them with sense, not with sound; but to be an accurate reasoner will be small praise, if he be not a persua sive speaker also.

Now, if this be the proper idea of a sermon, a persuasive oration, one very material consequence follows, that the preacher himself, in order to be successful, must be a good man. In a preceding lecture, I endeavoured to shew, that on no subject can any man be truly eloquent, who does not utter the veræ voces ab imo pectore,' who does not speak the language of his own conviction and his own feelings. If this holds, as in my opinion, it does in other kinds of public speaking, it certainly holds in the highest degree in preaching. There, it is of the utmost consequence that the speaker firmly believe both the truth, and the importance of those principles which he inculcates upon others; and, not only that he believe them speculatively, but have a lively and serious feeling of them. This will always give an earnestness and strength, a fervour of piety to his exhortations, superior in its effects to all the arts of studied eloquence; and, without it, the assistance of art will seldom be able to conceal the mere declaimer. A spirit of true piety would prove the most effectual guard against those errors which preachers are apt to commit. It would make their discources solid, cogent, and useful; it would prevent those frivolous and ostentatious harangues, which have no other aim than merely to make a parade of speech, or amuse an audience; and perhaps the difficulty of attaining that pitch of habitual piety and goodness, which the per fection of pulpit eloquence would require, and of uniting it with that thorough knowledge of the world, and those other talents which are

requisite for excelling in the pulpit, is one of the great causes why so few arrive at very high eminence in this sphere.

The chief characteristics of the eloquence suited to the pulpit, as distinguished from the other kinds of public speaking, appear to me to be these two, gravity and warmth. The serious nature of the subjects belonging to the pulpit, requires gravity; their importance to mankind, requires warmth. It is far from being either easy or common to unite these characters of eloquence. The grave, when it is predominant, is apt to run into a dull uniform solemnity. The warm, when it wants gravity, borders on the theatrical and light. The union of the two must be studied by all preachers as of the utmost consequence, both in the composition of their discourses, and in their manner of delivery. Gravity and warmth united, form that character of preaching which the French call Onction; the affecting, penetrating, interesting manner, flowing from a strong sensibility of heart in the preacher to the importance of those truths which he delivers, and an earnest desire that they may make full impression on the hearts of his hearers.

Next to a just idea of the nature and object of pulpit eloquence, the point of greatest importance to a preacher, is a proper choice of the subjects on which he preaches. To give rules for the choice of subjects for sermons, belongs to the theological more than to the rhetorical chair; only in general, they should be such as appear to the preacher to be the most useful, and the best accommodated to the circumstances of his audience. No man can be called eloquent, who speaks to an assembly on subjects, or in a strain, which none or few of them comprehend. The unmeaning applause which the ignorant give to what is above their capacity, common sense and common probity must teach every man to despise. Usefulness and true eloquence always go together; and no man can long be reputed a good preacher who is not acknowledged to be an useful one.

The rules which relate to the conduct of the different parts of a sermon, the introduction, division, argumentative and pathetic parts, I reserve to be afterwards delivered, when treating of the conduct of a discourse in general; but some rules and observations, which respect a sermon as a particular species of composition, I shall now give, and I hope they may be of some use.

The first which I shall mention is, to attend to the unity of a sermon. Unity indeed is of great consequence in every composition; but in other discourses, where the choice and direction of the subject are not left to the speaker, it may be less in his power to preserve it. In a sermon, it must be always the preacher's own fault if he transgress it. What I mean by unity is, that there should be some one main point to which the whole strain of the sermon should refer. It must not be a bundle of different subjects strung together, but one object must predominate throughout. This rule is founded on what we call experience, that the mind can attend fully only to one capital object at a time. By dividing, you always weaken the impression. Now this unity, without which, no sermon can either have much beauty, or much force, does not require that there should be no divisions or separate heads in the discourse, or that one single thought only should be, again and again, turned up to the hearers in different lights. It is not to be understood in so narrow a sense it admits of some variety; it admits of underparts and appendages, provided always that so much union and connec