Now, if an Historian be not suffered to attempt to shew himself in his relations, doubtless a Preacher ought to be more attentive to keep himself out of the view of his auditory.*

the ideas which he means to convey, fully to engross the 'reader's attention. They cannot indeed otherwise pro'duce their proper effect. If there are any readers, who

choose to have the writer present to their view, rather 'than the matter which he writes, they may be said to re'semble those spectators, who go to the theatre, rather to 'see and hear a favourite actor, than to attend to the persons of the drama. It is not Shakspeare's Hamlet; or Lear, whom they admire, but some name which stands in 'rubric characters on the walls, and in the play bills.'KNOX's Essays, vol. i. no. 23. p. 110.

Of historians, who write of themselves with propriety,' Cæsar, Xenophen, and Polybius, are the most remarkable; to which number may be added St. LUKE, in the Acts of the Apostles; and Capt. Cook among the moderns.

Whoever wishes for farther information on the subject of History and its style, may consult WARD's System of Oratury, vol. ii. p. 230-236; also ROLLIN's Belles Lettres, vol. iii. b. iv. p. 1, and BLAIR's Lectures, vol. ii. p. 293.

* Let us hear what M. CLAUDE says on this subject: When it was needful to exalt the grace of God, St. PAUL spoke of his raptures, miracles, and visions; and when it was needful to shew the faithfulness of his conduct in discharging his ministry, against the bold accusations of his 'enemies, he recounted his voyages, labours, and persecu-' tions; but when he had a law to impose upon men's con'sciences, or a doctrine of faith, or a rule of conduct to establish, he introduced it only with the name of God. No-' thing but what is divine; no consideration at all of man is ⚫ mentioned here; for faith and conscience acknowledge no

There are occasions, however, when an Orator becomes himself the subject of an argument, which interests the public, and when he may speak of himself, without being personal. Where can I find a better example to illustrate this precept, than in the following passage of Fontenelle, in his treatise, on Happiness;' (a work written

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authority but that of God, nor obey any voice but that of "the common Master of all creatures. We preach not ourselves, but Christ Jesus the Lord, and ourselves your servants, says the apostle elsewhere. Herein he resembles ‹ the prophets, who, when they advanced any thing, always ́ used this preface, Thus saith the Lord.'-CLAude's Es-say on the composition of a sermon, vol. ii. p. 316.

'Let young and fashionable divines take care, as they will answer it to Him in whose name they ascend the pulpit, 'not to preach themselves, but the Gospel; not to be so so•licitous in the display of a white hand, as of a pure heart, ' of a diamond ring, as of a shining example.'—KNOX's Essays, No. cxxiii.

A celebrated Preacher among the Dissenters, now de-ceased, the Rev. Mr. Rn, in a Charge, which he delivered to a young minister at his ordination, thus addressed him: Let me remind you, Sir, that when you come into this place, and address this people, you are never to bring

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your little self with you. I repeat this again, Sir, that it may more deeply impress your memory: I say, that you are never to bring your little self with you: No, Sir, when you stand in this sacred place, it is your duty to hold up 'your great Master to your people, in his character, in his office, in his precepts, in his promises, and in his glory. • This picture you are to hold up to the view of your hearers, while you are to stand behind it, and not so much as 6 your little finger must be seen.'

with distinguished and vast precision :) "It is 'necessary, first of all, to investigate the pre⚫tensions of that which boasts of contributing to our happiness. Wherefore is this dignity I am 'pursuing so necessary for me?-it is so that I may have the pre-eminence before others. But wherefore should this be necessary?—That I may receive their respect and homage.-But of 'what service to me is this homage and res'pect? They will very much caress me. But ' in what estimation can I hold those caresses, which are paid to my dignity, and not to 'myself?'

a

In thus making application to himself of general maxim, the Christian Orator reasons in the name of his auditory. All other egotism is forbidden him.

Bossuet affects me when he speaks of his white hairs. Bourdaloue penetrates me with a sacred veneration when he apologizes for his sermon,

on Impurity,' in his homily of Magdalen.' But it is the privilege of these great masters to fall into such sort of digressions; and yet they never allow themselves in them unnecessarily. nor without attaining a vigour of genius, which renders all excusable.

SECTION XLIII.

OF BOURDALOUE.

WHA

HAT I am chiefly pleased with, and admire in Bourdaloue, is his keeping himself out of sight; that with a style too often sacrificed to declamation, he never strains Christian duties, never converts simple advices into positive precepts, but his morality is such as can always be reduced to practice. It is the inexhaustible fertility of his plans which are never alike, and the happy talent of arranging his arguments with that order of which Quintilian speaks, when The compares the merit of an Orator, who composes a discourse, to the skill of a general, who commands an army ;* it is that accurate and forcible logic, which excludes sophisms, contradictions, paradoxes; it is the art with which he establishes our duty upon our interest, and that valuable secret, which I seldom see, but in his sermons, of converting the recital of conversations into proofs of his subject; it is that redundancy of genius, which, in his discourses leaves nothing. farther to be supposed, although he composed at least two, often three, sometimes even four ser

* Est velut Imperatoria virtus. Instit. 2.

mons on the same subject, without our even knowing, after having read them, to which to give the preference; it is the simplicity of a style, nervous and affecting, natural and noble: the profoundest knowledge of religion; the admirable use which he makes of the scriptures, and of the Fathers; these are the talents, which never permit me to think of this great man, without saying to myself, 'See then, to what an elevation genius

may be rised, when it is invigorated by sudy!' What can be more beautiful and inimitable in Christian Eloquence, than the first parts of the sermons of Bourdaloue on the Conception," the Passion,' and 'the Resurrection'!*

HIS

SECTION XLIV.

OF MASSILLON.

IS rival MASSILLON seldom hath sublime strokes; but if he be inferior in his peculiar fame as an Orator, he is, doubtless, of

* Among the Roman Catholic Preachers, the two most • eminent are BOURDALOUE and MASSILLON. It is a sub'ject of dispute among the French critics, to which of these ⚫ the preference is due, and each of them have their several 'partizans. To Bourdaloue, they attribute more solidity ⚫ and close reasoning; to Massillon, a more pleasing and engaging manner: Bourdaloue is indeed a great reasoner,