tive swing of the body from the right to the left, like the pendulum of a clock, is very unnatural and faulty. "As there is a monotony in the voice; so there is a uniformity in the gesture, that is no less nauseous and unnatural, and equally contrary to the good effect that one might expect from decent action *."-Again, your action should not be mimical. The hands should seldom stir, unless when some passion is to be expressed, or some weighty sentiment pointed out.- -Nor too violent. As when it exceeds the force of the expression, and the dignity of the sentiment: A fault we often see in company among persons of a warm, impetuous temper.Nor theatrical, pompous and affected.. This becomes neither the dignity of the pulpit, nor the solemnity of the work. The chief action should be (1.) in the eyes: which should be commanding, quick and piercing; not confined to your notes, but gently turning to every part of your audience, with a modest, graceful respect. (2.) The head: Which should always regularly turn with the eyes. (3.) The hands. The right hand should have almost all the action; at least the left hand is never to be moved alone. (4.) The upper part of the body: Which should always correspond with the motion of the eyes, head and hands, and should be for

Cambray's Dialogues, p. 91.

the

the most part erect. Avoid a lazy lolling on the cushion; on which your elbows should rarely rest, and when they do (e. g. when you make a considerable pause) let it be with an easy, graceful attitude.In a word, let all your pulpit-actions, be natural, free, decent and easy: Which by frequent practice and a careful observation of these rules, will be soon attained *.

(2.) The other extreme to be avoided is, too little action. To stand like a statue, stiff and motionless, when you are speaking to your people of the most momentous and affecting things, is as unnatural and as disagreeable as a set, uniform tone in pronunciation; and looks as if you were not in earnest yourself, and cared not whether your people were so: How singular would this appear if you were talking to a friend in private, upon any particular affair that very much concerned him, and to which you desire to excite his most earnest attention. How will your hearers be able to keep from sleeping, if they see you are scarce awake yourself.-Into this extreme the English preachers are most apt to fall, as the French into the former. But after all let it be remembered, that the end of a decent, just and lively pronunciation and action, is only to excite and fix the attention of your hearers. Let

* See Treatise on Elocution, p. 39, and seq.

E 2

your

1

your chief care be still directed to the propriety and importance of your sentiment, and the dignity of your subject: For it will never fail to disgust your hearers, if you rouze their attention by a solemnity of voice and action, and then put them off with something low, trite or unaffecting *.

CHAP. V.

OF PRAYER.

2. THE next most considerable part of the pastoral office is prayer; which is commonly divided into the grace and gift of prayer.

1. The grace, or the spirit of prayer. This. signifies either (1.) Praying with the heart and spirit,

*On the subject of pulpit elocution, as it includes both pronunciation and action, see LAWSON's Oratory, Lecture xxii. and Dr. James Fordyce's Sermon, on the Eloquence of the Pulpit, and Essay on the Action of the Pulpit. T.

5

spirit, with the intent engagement of all the mental powers, understanding, will, and affections. Or (2.) with the exercise of those christian graces which are proper to enkindle a devout fervour of mind in that part of worship; such as humility, self-abasement, faith, love, delight, desire, trust in God, hope and heavenly-mindedness. Or (3.) under the particular aid and influence of the Holy Spirit* who helps our infirmities, and teaches us to pray: So says the apostle, We know not what to pray for as we ought, but the spirit helpeth our infirmities, Rom. viii. 26. by composing our spirits,

giving

*It is not the design of this edition of Mr. Mason's Tract on the ministerial character, to enter into a full discussion of the correctness of the excellent Author's ideas and views on points of doctrine, occasionally introduced in it: Yet a hint or two may be permitted on such points. The passages concerning the aid of the spirit in prayer, to which he refers, will on examination be found to refer to the age of miraculous and extraordinary communications; when the state of the infant christian church, formed of illiterate members, just brought over from the superstitions of Judaism, or the corruptions of idolatry, and not yet furnished with written records and principles of christianity, being mere novices in the knowledge of it, rendered them incapable without extraordinary illumination and aid, of drawing up prayers and of composing psalms and hymns for public worship. The New Testament, and the heavenly doctrine it contains, furnishes materials for devotion to later ages: and in the exercises of our rational powers and pious dispositions, we

may,

giving us a greater abstraction from the world, and a greater elevation of heart, and calling into lively exercise the graces before mentioned.This spiritual prayer may be entirely mental, without the use of words; and it is this spirituality which gives to our prayers all their effect and power; and without it no prayer, though ever so properly composed or decently delivered, will be acceptable to God, or available to ourselves: which therefore we should frequently and earnestly ask at the throne of divine grace.But it is the other kind of prayer, which I am at present more particularly to consider, viz.

2. The gift of prayer; or an ability to perform this duty extempore, in a decent and devout manner, publicly. To this purpose three things are required. (1.) An enlargement of mind. (2.) A regulation or arrangement of our thoughts. (3.) A freedom of expression, or ready utterance. These will take in the matter, method, and manner of prayer.

(1.) An

may, with hope and joy rely on the "God of wisdom, the author of every good and perfect gift, with whom is the preparation of the heart of man," for all necessary concurrence with our native powers and holy desires, by the operations of his energy, which guides, directs, and animates all things. See Benson, on Jude, v. 2Q, and Essay annexed to 2. Timothy, part ü. ch. ii. T.