After thefe preliminary obfervations, let as proceed to the main defign of this lecture; to treat of the means to be used for improvement in eloquence. In the first place, what flands highest in the order of means, is perfonal character and difpofition. In order to be a truly eloquent or perfuafive fpeaker, nothing is more neceflary than to be a virtuous man. This was a favourite pofition among the ancient rhetoricians: "Non poffe oratorem effe nifi virum bonum." To find any fuch connection between virtue and one of the highest liberal arts, muft give pleafure; and it can, I think, be clearly fhewn, that this is not a mere topic of declamation, but that the connection here alledged, is undoubtedly founded in truth and reason. For, confider, firft, Whether any thing contributes more to perfuafion, than the opinion which we entertain of the probity, difinterestedness, candour, and other good moral qualities of the perfon who endeavours to perfuade? Thefe give weight and force to every thing which he utters; nay, they add a beauty to k; they difpofe us to liften with attention and pleafure; and create a fecret partiality in favour of that fide which he efpoufes. Whereas, if we entertain a fufpicion of craft and difingenuity, of a corrupt, or a bafe mind, in the fpeaker, his eloquence lofes all its real effect. It may entertain and amufe; bnt it is viewed as artifice, as trick, as the play only of fpeech; and, viewed in this light, whom can it perfuade? We even read a book with more pleasure, when we think favour ably of its author; but when we have the living fpeaker before our eyes, addreffing us perfonally on fome fubject of importance, the opinion we entertain of his character must have a much more powerful effect. But, left it should be faid, that this relates only to the character of virtue, which one may maintain, without being at bottom a truly worthy man, I muft obferve farther, that, befides the weight which it adds to character, real virtue operates alfo in other ways, to the advantage of eloquence. First, Nothing is fo favourable as virtue to the profecution of honourable ftudies. It prompts a generous emulation to excel; it itures to industry; it leaves the mind vacant and free, master of itself, difencumbered of thofe bad paffions, and difengaged from thofe mean purfuits, which have ever been found the greatest enemies to true proficiency. Quinctilian has touched this confideration very properly: "Quod fi agrorum nimia cura, et follicitior rei fa, "miliaris diligentia, et venandi voluptas "et dati fpectaculis dies, multum fludiis "auferunt, quid putamus facturas cupidi"tatem, avaritiam, invidiam? Nihil enim "eft tam occupatum, tam multiforme, tot ac tam variis affectibus concifum, atque laceratum, quam mala ac improba mens. Quis inter hæc, literis, aut ulli bonæ "arti, locus ? Non hercle magis quam frugibus, in terra fentibus ac rubis oc"cupata But, befides this confideration, there is another of ftill higher importance, though I am not fure of its being attended to as much as it deferves; namely, that from the fountain of real and genuine virtue, are drawn thofe fentiments which will ever be moft powerful in affecting the hearts of others. Bad as the world is, nothing has fo great and univerfal a command over the minds of men as virtue. No kind of language is fo generally underflood, and fo powerfully felt, as the native language of worthy and virtuous feelings. He only, therefore, who poffeffes thefe full and ftrong, can peak properly, and in its own language, to the heart. On all great fubjects and occafions, there is a dignity, there is an energy in noble fentiments, which is overcoming and irrefiftible. They give an ardour and a flame to one's difcourfe, which feldom fails to kindle a like flame in thofe who hear; and which, more than any other caufe, bestows on eloquence that power, for which it is famed, of feizing and tranfporting an audience. Here art and imitation will not avail. An affumed character conveys nothing of this powerful warmth. It is only a native and unaffected glow of feeling, which can tranfmit the emotion to others. Hence the most renowned orators, fuch as Cicero and Demofthenes, were no less distinguished for fome of the high virtues, as public fpirit and zeal for their country, than for eloquence. "If the management of an eftate, if anxious "attention to domestic economy, a paffion for "hunting, or whole days given up to public "places and amufements, confume fo much time "that is due to ftudy, how much greater wafte "must be occafioned by licentious defires, avarice, or envy! Nothing is fo much hurried and agi"tated, fo contradictory to itfelf, or fo violently torn and fhattered by conflicting paflions, as a bad heart. Amidst the distractions which it "produces, what room is left for the cultivation "of letters, or the purfuit of any honourable art? "No more, affuredly, than there is for the growth "of corn in a field that is over-run with thorns "and brambles." Beyond Beyond doubt, to thefe virtues their elo- Nothing, therefore, is more neceffary for Such a difpofition befpeaks one not very CONTENTS. INTRODUCTION; On Pronunciation, or Delivery: from Dr. Blair's Lectures HE Vifion of Mirza Authors. Pag. | Sect. Tvege of Life, an Allegory Ramb. 3 3 Journey of a Day; Story of Obidah 4 Prefent Life conducive to the Happiness of a 5 Advantages of a good Education 6 D.fadvantages of a bad Education 7 Omniscience, &c. of the Deity 9 On the Immortality of the Soul 10 Duty of Children to their Parents 11 Strength of Parental Affection 15 Punishment of mif fpent Time 16 Importance of Time to Youth 17 On a lazy and trifling Difpofition 19 Innocent Pieafures of Childhood 53 Order to be observed in Amusements Blair. 50 to be preferved in your Society neceffary in Bufinefs, Time, &c. effential to Self-enjoyment, &c. 58 Suppreffion of criminal Thoughts 59 Experience anticipated by Reflection 65 Beginnings of Paffion to be oppofed 62 A peaceable Temper recommended 63 Exertions of a benevolent Temper 64 Bleffings of a contented Temper 65 Ufefulness of a Defire of Praife 66 Effects of exceffive Defire of Praise 67 Usefulness of virtuous Difcipline 68 Confolation of religious Knowledge 69 Senfe of Right and Wrong, &c. |