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awakenings and endeavors after saving good, to convince them of their
own vile emptiness and universal depravity.
Very often, under first awakenings, when they are brought to reflect on
the sin of their past lives, and have something of a terrifying sense of
God's anger, they set themselves to walk more strictly, and confess
their sins, and perform many religious duties, with a secret hope of
appeasing God's anger, and making up for the sins they have committed.
And oftentimes, at first setting out, their affections are so moved,
that they are full of tears, in their confessions and prayers; which
they are ready to make very much of, as though they were some atonement,
and had power to move correspondent affections in God too. Hence they
are for a while big with expectation of what God will do for them; and
conceive they grow better apace, and shall soon be thoroughly converted.
But these affections are but short-lived; they quickly find that they
fail, and then they think themselves to be grown worse again. They do
not find such a prospect of being soon converted, as they thought:
instead of being nearer, they seem to be further off; their hearts they
think are grown harder, and by this means their fears of perishing
greatly increase. But though they are disappointed, they renew their
attempts again and again; and still as their attempts are multiplied, so
are their disappointments. All fails, they see no token of having
inclined God's heart to them, they do not see that He hears their
prayers at all, as they expected He would; and sometimes there have been
great temptations arising hence to leave off seeking, and to yield up
the case. But as they are still more terrified with fears of perishing,
and their former hopes of prevailing on God to be merciful to them in a
great measure fail, sometimes their religious affections have turned
into heart risings ag
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unconscious of it. She would be displeasing, if she were not deceived.
14. When a natural discourse paints a passion or an effect, one feels within
oneself the truth of what one reads, which was there before, although one
did not know it. Hence one is inclined to love him who makes us feel it, for
he has not shown us his own riches, but ours. And thus this benefit renders
him pleasing to us, besides that such community of intellect as we have with
him necessarily inclines the heart to love.
15. Eloquence, which persuades by sweetness, not by authority; as a tyrant,
not as a king.
16. Eloquence is an art of saying things in such a way (1) that those to
whom we speak may listen to them without pain and with pleasure; (2) that
they feel themselves interested, so that self-love leads them more willingly
to reflection upon it.
It consists, then, in a correspondence which we seek to establish between
the head and the heart of those to whom we speak, on the one hand, and, on
the other, between the thoughts and the expressions which we employ. This
assumes that we have studied well the heart of man so as to know all its
powers and, then, to find the just proportions of the discourse which we
wish to adapt to them. We must put ourselves in the place of those who are
to hear us, and make trial on our own heart of the turn which we give to our
discourse in order to see whether one is made for the other, and whether we
can assure ourselves that the hearer will be, as it were, forced to
surrender. We ought to restrict ourselves, so far as possible, to the simple
and natural, and not to magnify that which is little, or belittle that which
is great. It is not enough that a thing be beautiful; it must be suitable to
the subject, and there must be in it nothing of excess or defect.
17. Rivers are roads which move, and which c