Though the occasions in this way are more frequent at the bar, yet, as the deliberations in the senate often proceed on the reputation and past conduct of individuals, there is commonly here also a much better handle for rousing the passions, than that enjoyed by the preacher. How much advantage Demosthenes drew from the known character and insidious arts of Philip king of Macedon, for influencing the resolves of the Athenians, and other Grecian states, those who are acquainted with the Philippics of the orator, and the history of that period, will be very sensible. In what concerns the pleasing affections, the preacher may sometimes, not often, avail himself of real human characters, as in funeral sermons, and in discourses on the patterns of virtue given us by our Saviour, and by those saints of whom we have the history in the sacred code. But such examples are comparatively few. SECTION IV. In regard to the Occasion. The fourth circumstance mentioned as a ground of comparison, is the particular occasion of speaking. And int his I think it evident, that both the pleader and the senator have the advantage of the preacher. When any important cause comes to be tried before a civil judicatory, or when any important question comes to be agitated in either house of parliament, as the point to be discussed hath generally for some time before been a topic of conversation in most companies, perhaps throughout the kingdom, (which of itself is sufficient to give consequence to any thing,) people are apprised beforehand of the particular day fixed for the discussion. Accordingly, they come prepared with some knowledge of the case, a persuasion of its importance, and a curiosity which sharpens their attention, and assists both their understanding and their memory. Men go to Church without any of these advantages. The subject of the sermon is not known to the congregation, till the minister announce it just as he begins, by reading the text. Now, from our experience of human nature, we may be sensible, that whatever be the comparative importance of the things themselves, the generality of men cannot here be wrought up in an instant, to the like anxious curiosity about what is to be said, nor can they be so well prepared for hearing it. It may indeed be urged, in regard to those subjects which come regularly to be discussed at stated times, as on public festivals, as well as in regard to assize-sermons, charitysermons, and other occasional discourses, that these must be admitted as exceptions. Perhaps in some degree they are, but not alogether: for first, the precise point to be argued, or proposition to be evinced, is very rarely known. The most that we can say is, that the subject will have a relation (sometimes remote enough) to such an article of faith, or to the obligations we lie under to the practice of such a duty. But further, if the topic were ever so well known, the frequent recurrence of such occasions, once a-year at least, hath long familiarised us to them, and by destroying their novelty, hath abated exceedingly of that ardour which ariseth in the mind for hearing a discussion, conceived to be of importance, which one never had access to hear before, and probably never will have access to hear again. I shall here take notice of another circumstance, which, without great stretch, may be classed under this article, and which likewise gives some advantage to the counsellor and the senator. It is the opposition and contradiction which they expect to meet with. Opponents sharpen one another, as iron sharpeneth iron. There is not the same spur either to exertion in the speaker, or to attention in the hearer, where there is no conflict, where you have no adversary to encounter on equal terms. Mr. Bickerstaff would have made but small progress in the science of defence, by pushing at the human figure which he had chalked upon the wall, in comparison of what he might have made by the help of a fellow combatant of flesh and blood. I do not, however, pretend, that these cases are entirely parallel. The whole of an adversary's plea may be perfectly known, and may, to the satisfaction of every reasonable person, be perfectly confuted, though he hath not been heard by the counsel at the bar. SECTION V.-In regard to the End in view. The fifth and last particular mentioned, and indeed the most important of them all, is the effect in each species intended to be produced. The primary intention of preaching is the reformation of mankind. The grace of God, that bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. Reformation of life and manners-of all things that which is the most difficult by any means whatever to effectuate; I may add, of all tasks ever attempted by persuasion, that which has the most frequently baffled its power. What is the task of any other orator compared with this? It is really as nothing at all, and hardly deserves to be named. An unjust judge gradually worked on by the resistless force of human eloquence, may be persuaded, against his inclina tion, perhaps against a previous resolution, to pronounce an equitable sentence. All the effect on him, intended by the pleader, was merely momentary. The orator hath had the address to employ the time allowed him, in such a manner as to secure the happy moment. Notwithstanding this, there may be no real change wrought upon the judge. He may continue the same obdurate wretch he was before. Nay, if the sentence had been delayed but a single day after hearing the cause, he would perhaps have given a very different award. Is it to be wondered at, that when the passions of the people were agitated by the persuasive powers of a Demosthenes, whilst the thunder of his eloquence was yet sounding in their ears, the orator should be absolute master of their resolves? But an apostle or evangelist, (for there is no anachronism in a bare supposition,) might have thus addressed the celebrated Athenian, "You do, indeed, succeed to admiration, and the address and genius which you display in speaking, justly entitle you to our praise. But, however great the consequences may be of the measures to which, by your eloquence, they are determined, the change produced in the people is nothing, or next to nothing. If you would be ascertained of the truth of this, allow the assembly to disperse immediately after hearing you; give them time to cool, and then collect their votes, and it is a thousand to one, you shall find that the charm is dissolved. But very different is the purpose of the christian orator. It is not a momentary, but a permanent effect at which he aims. It is not an immediate and favourable suffrage, but a thorough change of heart and disposition, that will satisfy his view. That man would need to be possessed of oratory superior to human, who would effectually persuade him that stole, to steal no more, the sensualist to forego his pleasures, and the miser his hoards, the insolent and haughty to become meek and humble, the vindictive forgiving, the cruel and unfeeling merciful and hu I may add to these considerations, that the difficulty lies not only in the permanency, but in the very nature of the change to be effected. It is wonderful, but it is too well vouched to admit a doubt, that by the powers of rhetoric you may produce in mankind, almost any change more easily than this. It is not unprecedented, that one should persuade a multitude, from mistaken motives of religion, to act the part of ruffians, fools, or madmen; to perpetrate the most extravagant, nay, the most flagitious actions; to steel their hearts against humanity, and the loudest calls of natural affection: but where is the eloquence that will gain such an ascendant over a multitude, as to persuade them, for the love of God, to be wise, and just, and good? Happy the preacher, whose sermons, by the blessing of Heaven, have been instrumental in producing even a few such instances! Do but look into the annals of church-history, and you will soon be convinced of the surprising difference there is in the two cases mentioned, the amazing facility of the one, and the almost impossibility of the other. As to the foolish or mad extravagances hurtful only to themselves, to which numbers may be excited by the powers of persuasion, the history of the flagellants, and even the history of monachism, afford many unquestionable examples. But what is much worse, at one time you see Europe nearly depopulated, at the persuasion of a fanatical monk, its inhabitants rushing armed into Asia, in order to fight for Jesus Christ, as they termed it, but as it proved in fact, to disgrace, as far as lay in them, the name of Christ and of Christian amongst infidels; to butcher those who never injured them, and to whose lands they had at least no better title, than those whom they intended, by all possible means, to dispossess; and to give the world a melancholy proof, that there is no pitch of brutality and rapacity, to which the passions of avarice and ambition, consecrated and inflamed by religious enthusiasm, will not drive mankind. At another time you see multitudes, by the like methods, worked up into a fury against their innocent countrymen, neighbours, friends, and kinsmen, glorying in being the most active in cutting the throats of those who were formerly held dear to them. Such were the crusades preached up but too effectually, first against the Mahometans in the East, and next against Christians whom they called heretics, in the heart of Europe. And even in our own time, have we not seen new factions raised by popular declaimers, whose only merit was impudence, whose only engine of influence was calumny and selfpraise, whose only moral lesson was malevolence? As to the dogmas whereby such have at any time affected to discriminate themselves, these are commonly no other than the shibboleth, the watchword of the party, worn, for distinction's sake, as a badge, a jargon unintelligible alike to the teacher and to the learner. Such apostles never fail to make proselytes. For who would not purchase heaven at so cheap a rate? There is nothing that people can more easily afford. It is only to think very well of their leader and of themselves, to think very ill of their neighbour, to calumniate him freely, and to hate him heartily. I am sensible that some will imagine, that this account itself throws an insuperable obstacle in our way, as from it one will naturally infer, that oratory must be one of the most dangerous things in the world, and much more capable of doing ill than good. It needs but some reflection to make this mighty obstacle entirely vanish.-Very little eloquence is necessary for persuading people to a conduct, to which their own depravity hath previously given them a bias. How soothing is it to them not only to have their minds made easy under the indulged malignity of their disposition, but to have that very malignity sanctified with a good name? So little of the oratorical talents is required here, that those who court popular applause, and look upon it as the pinnacle of human glory to be blindly followed by the multitude, commonly recur to defamation, especially of superiors and brethren, not so much for a subject on which they may display their eloquence, as for a succedaneum to supply their want of eloquence, a succedaneum which never yet was found to fail. I knew a preacher who, by this expedient alone, from being long the aversion of the populace, on account of his dulness, awkwardness, and coldness, all of a sudden became their idol. Little force is necessary to push down heavy bodies placed on the verge of a declivity, but much force is requisite to stop them in their progress, and push them up. If a man should say, that because the first is more frequently effected than the last, it is the best trial of strength, and the only suitable use to which it can be applied, we should at least not think him remarkable for distinctness in his ideas. Popularity alone, therefore, is no test at all of the eloquence of the speaker, no more than velocity alone would be, of the force of the external impulse originally given to the body moving. As in this the direction of the body, and other circumstances, must be taken into the account; so in that, you must consider the tendency of the teaching, whether it favours or opposes the vices of the hearers. To head a sect, to infuse party-spirit, to make men arrogant, uncharitable, and malevolent, is the easiest task imaginable, and to which almost any blockhead is fully equal. But to produce the contrary effect, to subdue the spirit of faction, and that monster spiritual pride, with which it is invariably accompanied, to inspire equity, moderation, and charity into men's sentiments and conduct with regard to others, is the genuine test of eloquence. Here its triumph is truly glorious, and in its application to this end lies its great utility: The gates of hell are open night and day; DRYDEN. d Facilis descensus Averni: Noctes atque dies patet atri janua Ditis: Sed revocare gradum, superasque evadere ad auras VIKG. lib. vi. |