Both the hands displayed, and the arms extended is a violent action, and never just or decent unless the audience be noisy, and part of them at a distance from the speaker, and he is labouring to be heard; and then they should never be extended higher than the head, unless pointing at something above the audience*.

The motion of the hand should always correspond with those of the head and eyes; as they should with the passions expressed.

In deliberate proof or argumentation, no action is more proper or natural than gently to lay the first finger of the right hand on the palm of the left.

Of what great use the proper motion of the hand is in assisting pronunciation, and how many passions may be strongly indicated thereby, when attended with that of the head and eyes, is not easy to be described, but is soon observed in common conversation.

Lastly, the posture of the body. This should be usually erect; not continually changing, nor always motionless; declining in acts of humiliation; in acts of praise and thanksgiving, raised.

* See Raphael's Cartoon, representing St. Paul preaching at Athens.

It

It should always accompany the motion of the hands, head and eyes, when they are directed to any particular part of the audience; but never so far as to let the back be turned to any part of it.

But let it suffice just to hint at these things. They who desire to see them more largely treated of may consult Quintilian de Institutione Oratoria, lib. xi. cap. 3.

But after all, with regard to action, the great rule is (the same as in pronunciation) to follow nature, and avoid affectation. The action of the body, and the several parts of it, must correspond with the pronunciation, as that does with the style, and the style with the subject. A perfect harmony of all which completes the orator *.

*Those who desire to be more particularly acquainted with this subject, and the several other branches of oratory, I would advise not to trust altogether to the rules of modern writers, but to repair to the fountain head; and converse with the great masters and teachers of this art among the ancients; particularly Dionysius of Halicarnassus, Cicero, Quintilian, and Longinus.

CATECHISING is a mode of conveying knowledge peculiarly adapted to the capacities of the young and ignorant. It assumes the form of familiar conversation, and the catechumen by being made the respondent, becomes in a manner his own instructor. Knowledge by this mode, is gradually conveyed into the mind; and the attention is not liable to be fatigued and burdened, as by a long, continued. discourse; which requires previous knowledge to be understood, and some fixed application and comprehension of mind to be received with advantage. "Catechising gives opportunity of observing how far a subject is understood, and of illustrating it, till it be clearly apprehended. It tends to make things better retained. It serves to explain those terms which often occur in preaching, and which however familiar they may be to the preacher, might be dark

to

to many of the hearers, or be misunderstood by them and will thus prove an excellent preparation for their attending to sermons with understanding and advantage. A particular species of it was the only method which Socrates used for either confuting errors, or leading men to the knowledge of the truth. It has been always practised in the christian church, and converts to christianity were by this method very carefully instructed in the nature of that religion, before they were baptized; and on this account were during the time that passed before their baptism, called catechumens *."

The instruction of the rising generation, naturally devolves in the first instance, on parents, who have a greater interest in the cultivation of their minds and the formation of their manners, and who enjoy daily opportunities of instilling into them just sentiments. But the christian minister, by the nature and design of his office, extending its beneficial influence and its pastoral care to all characters and all ages, is under a sacred and benevolent obligation to include in his duties, the instruction of children and youth. The negligence of parents, whether it proceed from ignorance, or vice, or the multi

* Gerrard's Pastoral Care. p. 417, 418.

plicity

plicity of their concerns, makes this office of love to the young necessary to compensate their deficiency. The enlightened and virtuous parent will warmly thank him for seconding his own paternal care. The young minister will himself derive much benefit from the attention he bestoweth on the young. It will lead him to simplify his religious opinions, fix his thoughts on the most essential, solid and useful principles, improve his own acquaintance with the scriptures, the fountain of divine knowledge, and teach him the most familiar and effectual modes of reaching the capacities of others. He will, also, by this means sow seed that will remain. He will attach to him the rising generation; and form a new race of hearers and friends to support and encourage his future ministrations, when his older friends shall be no

more.

This service, like other functions of the ministerial character, has its difficulties, and calls for peculiar rules. Assistance may be derived from a variety of catechetical compositions, which the judgment and pious zeal of many ministers have furnished. Those of Dr. Watts, Mr. Bourn, and Dr. Priestley, particularly recommend themselves as models, though they should not be adopted as in all respects, suited to our judgment, views

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