ignorant. Thirdly, simplicity, the aim being to impress a single striking idea. Fourthly, use of familiar maxims, examples, and illustrations from life—their minds must have been much in touch with nature. And, fifthly, intense realization, which necessarily resulted in a certain dramatic effect—they saw with their eyes, heard with their ears, and the past became present. Scholastic philosophy supplied an almost inexhaustible store of information; it trained the mind in analysis and precision; whilst, at the same time, it supplied a lucidity of order and cogency of arrangement such as we look for in vain in even the great orations of Chrysostom. Philosophy regards man only as an intellectual being, without considering his emotions, and makes its appeal solely to his intellectual side. And, even in this appeal, philosophy, while, like algebra, speaking the formal language of intellect, is likely to be wanting from the view-point of persuasiveness, inasmuch as, from its nature, it makes for condensation rather than for amplification. The latter is the most important thing in oratory – "Summa laus eloquentiæ amplificare rem ornando." Fénelon (Second Dialogue) describes it as portrayal; De Quincey, as a holding of the thought until the mind gets time to eddy about it; Newman gives a masterly analysis of it; his own sermons are remarkable for this quality of amplification as are those of Bourdaloue on the intellectual, and those of Massillon on the intellectual-emotional side, v. g. the latter's sermon on the Prodigal Son. Philosophy, indeed, is necessary for oratory; philosophy alone does not constitute oratory, and, if too one-sided, may have an injurious effect – "Logic, therefore, so much as is useful, is to be referred to this one place with all her well-couched heads and topics, until it be time to open her contracted palm into a graceful and ornate rhetoric". What has been here stated refers to philosophy as a system, not to individual philosophers. It is scarcely necessary to say that many Scholastics, such as Sts. Thomas and Bonaventure, were noted preachers. In a discussion of the history of preaching, a reference to the mystics is called for. The tendency of mysticism is, in the main, the opposite to that of philosophy. Mysticism makes for warmth; philosophy, for coldness – "Cold as a mountain in its star-pitched tent stood high philosophy." The next noted period in the history of preaching is the Renaissance. This period, too, is