lock, Burnet, Baxter, Barclay, preached, says Addison, like automatons, monotonously, without moving their arms. For a Frenchman, for Voltaire, who did read them, as he read everything, what a strange reading! Here is Tillotson first, the most authoritative of all, a kind of father of the Church, so much admired that Dryden tells us that he learned from him the art of writing well, and that his sermons, the only property which he left his widow, were bought by a publisher for two thousand five hundred guineas. This work has, in fact, some weight; there are three folio volumes, each of seven hundred pages. To open them, a man must be a critic by profession, or be possessed by an absolute desire to be saved. And now let us open them. "The Wisdom of being Religious,”—such is his first sermon, much celebrated in his time, and the foundation of his success:

"These words consist of two propositions, which are not distinct in sense; . . . So that they differ only as cause and effect, which by a metonymy, used in all sorts of authors, are frequently put one for another." 1

This opening makes us uneasy. Is this great orator a teacher of grammar?

"Having thus explained the words, I come now to consider the proposition contained in them, which is this:

"That religion is the best knowledge and wisdom.

"This I shall endeavour to make good these three ways:"1st. By a direct proof of it;

"2d. By shewing on the contrary the folly and ignorance of irreligion and wickedness;

I.

"3d. By vindicating religion from those common imputations which seem to charge it with ignorance or imprudence. begin with the direct proof of this." 2...

1 Tillotson's Sermons, 10 vols, 1760, i. 1.

2 Ibid. i. 5.

Thereupon he gives his divisions. What a heavy demonstrator! We are tempted to turn over the leaves only, and not to read them. Let us examine his forty-second sermon: "Against Evil-speaking:"

"Firstly: I shall consider the nature of this vice, and wherein it consists.

Secondly: I shall consider the due extent of this prohibition, To speak evil of no man.

Thirdly: I shall show the evil of this practice, both in the causes and effects of it.

"Fourthly: I shall add some further considerations to dissuade men from it.

"Fifthly: I shall give some rules and directions for the prevention and cure of it."1

What a style! and it is the same throughout. There is nothing lifelike; it is a skeleton, with all its joints. coarsely displayed. All the ideas are ticketed and numbered. The schoolmen were not worse. Neither rapture nor vehemence; no wit, no imagination, no original and brilliant idea, no philosophy; nothing but quotations of mere scholarship, and enumerations from a handbook. The dull argumentative reason comes with its pigeon-holed classifications upon a great truth of the heart or an impassioned word from the Bible, examines it "positively and negatively," draws thence 'a lesson and an encouragement," arranges each part under its heading, patiently, indefatigably, so that sometimes three whole sermons are needed to complete the division and the proof, and each of them contains in its exordium the methodical abstract of all the points treated and the arguments supplied. Just so were the

1 Tillotson's Sermons, iii. 2.

discussions of the Sorbonne carried on. At the court of Louis XIV. Tillotson would have been taken for a man who had run away from a seminary; Voltaire would have called him a village curé. He has all that is necessary to shock men of the world, nothing to attract them. For he does not address men of the world, but Christians; his hearers neither need nor desire to be goaded or amused; they do not ask for analytical refinements, novelties in matter of feeling. They come to have Scripture explained to them, and morality demonstrated. The force of their zeal is only manifested by the gravity of their attention. Let others have a text as a mere pretext; as for them, they cling to it: it is the very word of God, they cannot dwell on it too much. They must have the sense of every word hunted out, the passage interpreted phrase by phrase, in itself, by the context, by parallel passages, by the whole doctrine. They are willing to have the different readings, translations, interpretations expounded; they like to see the orator become a grammarian, a Hellenist, a scholiast. They are not repelled by all this dust of scholarship, which rises from the folios to settle upon their countenance. And the precept being laid down, they demand an enumeration of all the reasons which support it; they wish to be convinced, carry away in their heads a provision of good approved motives to last the week. They came there seriously, as to their counting-house or their field, not to amuse themselves but to do some work, to toil, and dig conscientiously in theology and logic, to amend and better themselves. They would be angry at being dazzled. Their great sense, their ordinary common sense, is much better pleased with cold discussions; they want inquiries and methodical reports

of morality, as if it was a subject of export and import duties, and treat conscience as port wine or herrings.

In this Tillotson is admirable. Doubtless he is pedantic, as Voltaire called him; he has all "the bad manners learned at the university;" he has not been "polished by association with women;" he is not like the French preachers, academicians, elegant discoursers, who by a courtly air, a well-delivered Advent sermon, the refinements of a purified style, earn the first vacant bishopric and the favour of good society. But he writes like a perfectly honest man; we can see that he is not aiming in any way at the glory of an orator; he wishes to persuade soundly, nothing more. We enjoy this clearness, this naturalness, this preciseness, this entire loyalty. In one of his sermons he says:

"Truth and reality have all the advantages of appearance, and many more. If the show of anything be good for anything, I am sure sincerity is better; for why does any man dissemble, or seem to be that which he is not, but because he thinks it good to have such a quality as he pretends to? For to counterfeit and dissemble, is to put on the appearance of some real excellency. Now, the best way in the world for a man to seem to be anything, is really to be what he would seem to be. Besides, that it is many times as troublesome to make good the pretence of a good quality, as to have it; and if a man have it not, it is ten to one but he is discovered to want it, and then all his pains and labour to seem to have it are lost. There is something unnatural in painting, which a skilful eye will easily discern from native beauty and complexion.

"It is hard to personate and act a part long; for where truth is not at the bottom, nature will always be endeavouring to return, and will peep out and betray herself one time or other. Therefore, if any man think it convenient to seem good, let him be so indeed, and then his goodness will appear

to everybody's satisfaction; ... so that, upon all accounts, sincerity is true wisdom."1

We are led to believe a man who speaks thus; we say to ourselves, "This is true, he is right, we must do as he says." The impression received is moral, not literary; the sermon is efficacious, not rhetorical; it does not please, it leads to action.

In this great manufactory of morality, where every loom goes on as regularly as its neighbour, with a monotonous noise, we distinguish two which sound louder and better than the rest-Barrow and South. Not that they were free from dulness. Barrow had all the air of a college pedant, and dressed so badly, that one day in London, before an audience who did not know him, he saw almost the whole congregation at once leave the church. He explained the word suxagorn in the pulpit with all the charm of a dictionary, commenting, translating, dividing, subdividing like the most formidable of scholiasts, caring no more for the public than for himself; so that once, when he had

1 Tillotson's Sermons, iv. 15-16; Sermon 55, "Of Sincerity towards God and Man," John i. 47. This was the last sermon Tillotson preached; July 29, 1694.-TR.

2 Barrow's Theological Works, 6 vols. Oxford, 1818, i. 141-142; Sermon viii. "The Duty of Thanksgiving," Eph. v. 20.

"These words, although (as the very syntax doth immediately discover) they bear a relation to, and have a fit coherence with, those that precede, may yet (especially considering St. Paul's style and manner of expression in the preceptive and exhortative parts of his Epistles), without any violence or prejudice on either hand, be severed from the context, and considered distinctly by themselves. . . . First, then, concerning the duty itself, to give thanks, or rather to be thankful (for exapioTeîv doth not only signify gratias agere, reddere, dicere, to give, render, or declare thanks, but also gratias habere, grate affectum esse, to be thankfully disposed, to entertain a grateful affection, sense, or memory... I say, concerning this duty itself (abstractedly