no authority ever us, but by its power to warn us against evil.

In childhood, while our minds are yet unoccupied, religion is impressed upon them, and the first years of almost all who have been well educated are passed in a regular discharge of the duties of piety. But as we advance forward into the crowds of life, innumerable delights solicit our inclinations, and innumerable cares distract our attention. The time of youth is passed in noisy frolics; manhood is led on from hope to hope, and from project to project; the dissoluteness of pleasure, the inebriation of success, the ardour of expecta tion, and the vehemence of competition, chain down the mind alike to the present scene: nor is it remembered how soon this mist of trifles must be scattered, and the bubbles that float upon the rivulet of life be lost for ever in the gulph of eternity. To this consideration scarcely any man is awakened but by some pressing and resistless evil the death of those from whom he derived his pleasures, or to whom he destined his possessions; some disease which shows him the vanity of all external acquisitions; or the gloom of age which intercepts his prospects of long enjoyment, forces him to fix his hopes upon another state; and when he has contended with the tempests of life till his strength fails him, he flies at last to the shelter of religion.

That misery does not make all virtuous, experience too certainly informs us; but it is no less certain, that of what virtue there is, misery produces far the greater part. Physical evil may be therefore endured with patience, since it is the cause of moral good; and patience itself is one virtue by which we are prepared for that state in which evil shall be no

more.

No. 90. SATURDAY, January 5, 1760.

Ir is a complaint which has been made from time to time, and which seems to have lately become more frequent, that English Oratory, however forcible in argument, or elegant in expression, is deficient and inefficacious, because our speakers want the grace and energy of action.

Among the numerous projectors who are desirous to refine our manners, and improve our faculties, some are willing to supply the deficiency of our speakers. We have had more than one exhortation to study the neglected art of moving the

passions, and have been encouraged to believe that our tongues, however feeble in themselves, may, by the help of our hands and legs, obtain an uncontrolable dominion over the most stubborn audience, animate the insensible, engage the careless, force tears from the obdurate, and money from the avaricious.

If by sleight of hand, or nimbleness of foot, all these wonders can be performed, he that shall neglect to attain the free use of his limbs may be justly censured as criminally lazy. But I am afraid that no specimen of such effects will easily be shown. If I could once find a speaker in Change Alley raising the price of stocks by the power of persuasive gestures, I should very zealously recommend the study of his art; but having never seen any action by which language was much assisted, I have been hitherto inclined to doubt whether my countrymen are not blamed too hastily for their calm and motionless utterance.

Foreigners of many nations accompany their speech with action; but why should their example have more influence upon us than ours upon them? Customs are not to be changed but for better. Let those, who desire to reform us, show the benefits of the change proposed. When the Frenchman waves his hands and writhes his body in recounting the revolutions of a game at cards; or the Neapolitan, when he tells the hour of the day, shows upon his fingers the number which he mentions; I do not perceive that their manual exercise is of much use, or that they leave any image more deeply impressed by their bustle and vehemence of communi

cation.

Upon the English stage there is no want of action; but the difficulty of making it at once various and proper, and its perpetual tendency to become ridiculous, notwithstanding all the advantages which art and show, and custom and prejudice, can give it, may prove how little it can be admitted into any other place, where it can have no recommendation but from truth and nature.

The use of English oratory is only at the bar, in the parliament, and in the church. Neither the judges of our laws, nor the representatives of our people, would be much affected by laboured jesticulation; or believe any man the more because he rolled his eyes, or puffed his cheeks, or spread abroad his arms, or stamped the ground, or thumped his breast, or turned his eyes sometimes to the ceiling and sometimes to the floor. Upon men intent only upon truth, the arm of an orator has little power; a credible testimony, or a cogent arguVOL. IV.-E e

ment, will overcome all the art of modulation, and all the violence of contortion.

It is well known that in the city which may be called the parent of oratory, all the arts of mechanical persuasion were banished from the court of supreme judicature. The judges of the Areopagus considered action and vociferation as a foolish appeal to the external senses, and unworthy to be practised before those who had no desire of idle amusement, and whose only pleasure was to discover right.

Whether action may not be yet of use in churches, where the preacher addresses a mingled audience, may deserve inquiry. It is certain that the senses are more powerful as the reason is weaker; and that he, whose ears convey little to his mind, may sometimes listen with his eyes till truth may gradually take possession of his heart. If there be any use" of jesticulation, it must be applied to the ignorant and rude, who will be more affected by vehemence than delighted by propriety. In the pulpit, little action can be proper; for action can illustrate nothing but that to which it may be referred by nature or by custom. He that imitates by his band a motion which he describes, explains it by natural similitude; he that lays his hand on his breast when he expresses pity, enforces his words by a customary illusion. But theology has few topics to which action can be appropriated : that action which is vague and indeterminate, will at last settle into habit; and habitual peculiarities are quickly ridiculous.

It is perhaps the character of the English to despise trifles; and that art may surely be accounted a trifle, which is at once useless and ostentatious, which can seldom be practised with propriety, and which, as the mind is more cultivated, is less powerful. Yet, as all innocent means are to be used for the propagation of truth, I would not deter those who are employed in preaching to common congregations, from any practice which they may find persuasive; for, compared with the conversation of sinners, propriety and elegance are less than nothing.

No. 91. SATURDAY, January 12, 1760.

Ir is common to overlook what is near, by keeping the eye fixed upon something remote. In the same manner present opportunities are neglected, and attainable good is slighted,

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by minds busied in extensive ranges, and intent upon future advantages. Life, however short, is made still shorter by waste of time; and its progress towards happiness, though naturally slow, is yet retarded by unnecessary labour.

The difficulty of obtaining knowledge is universally confessed. To fix deeply in the mind the principles of science, to settle their limitations, and deduce the long succession of their consequences; to comprehend the whole compass of complicated systems, with all the arguments, objections, and solutions, and to reposit in the intellectual treasury the numberless facts, experiments, apophthegms, and positions, which must stand single in the memory, and of which none has any perceptible connexion with the rest, is a task which, though undertaken with ardour, and pursued with diligence, must at last be left unfinished by the frailty of our nature.

To make the way to learning either less short or less smooth, is certainly absurd; yet this is the apparent effect of the pre'judice which seems to prevail among us in favour of foreign authors, and of the contempt of our native literature, which this excursive curiosity must necessarily produce. Every man is more speedily instructed by his own language than by any other before we search the rest of the world for teachers, let us try whether we may not spare our trouble by finding them at home.

The riches of the English language are much greater than they are commonly supposed. Many useful and valuable books lie buried in shops and libraries, unknown and unexamined, unless some lucky compiler opens them by chance, and finds an easy spoil of wit and learning. I am far from intending to insinuate that other languages are not necessary to him who aspires to eminence, and whose whole life is devoted to study; but to him who reads only for amusement, or whose purpose is not to deck himself with the honours of literature, but to be qualified for domestic usefulness, and sit down content with subordinate reputation, we have authors sufficient to fill up all the vacancies of his time, and gratify most of his wishes for information.

Of our poets I need say little, because they are perhaps the only authors to whom their country has done justice. We consider the whole succession from Spenser to Pope, as superior to any names which the continent can boast; and therefore the poets of other nations, however familiarly they may be sometimes mentioned, are very little read, except by those who design to borrow their beauties.

There is, I think, not one of the liberal arts which may not be competently learned in the English language. He

that searches after mathematical knowledge, may busy himself among his own countrymen, and will find one or other able to instruct him in every part of those abstruse sciences. He that is delighted with experiments, and wishes to know the nature of bodies from certain and visible effects, is happily placed where the mechanical philosophy was first established by a public institution, and from which it was spread to all other countries.

The more airy and elegant studies of philology and criticism have little need of any foreign help. Though our language, not being very analogical, gives few opportunities for grammatical researches, yet we have not wanted authors who have considered the principles of speech; and with critical writings we abound sufficiently to enable pedantry to impose rules which can seldom be observed, and vanity to talk of books which are seldom read.

But our own language has, from the reformation to the present time, been chiefly dignified and adorned by the works of our divines, who, considered as commentators, controvertists, or preachers, have undoubtedly left all other nations far behind them. No vulgar language can boast such treasures of theological knowledge, or such multitudes of authors at once learned, elegant, and pious. Other countries, and other communions, have authors perhaps equal in abilities and diligence to ours; but, if we unite number with excellence, there is certainly no nation which must not allow us to be superiour. Of morality little is necessary to be said, because it is comprehended in practical divinity, and is perhaps better taught in English sermons than in any other books, ancient or modern. Nor shall I dwell on our excellence in metaphysical speculations, because he that reads the works of our divines will easily discover how far human subtilty has been able to penetrate.

Political knowledge is forced upon us by the form of our constitution; and all the mysteries of government are discovered in the attacks or defence of every minister. The original law of society, the rights of subjects, and the prerogatives of kings, have been considered with the utmost nicety; sometimes profoundly investigated, and sometimes familiarly explained.

Thus copiously instructive is the English language, and thus needless is all recourse to foreign writers. Let us not therefore make our neighbours proud by soliciting help which we do not want, nor discourage our own industry by difficul ties which we need not suffer.