XXV. Some again deprive themselves of the good Sufficien Effect of their Miniftry, by relying over-much tia noftra ex Deo eft, on their own Strength, and forbearing to imqui idoneplore, with humble Devotion, the Succour os nos feand Affiftance of Heaven. Thus they are dif- cit minipos'd to mix their own weak Imagination, Aros novē with the facred Greatnefs of religious Myfte- 2 Cor.5.5. teftamenti. ries. Such was the Perfon, who having preach'd very miferably, before Cardinal Richelieu, went to compliment his Eminency after Sermon, and added at the Close, with an Air very unbecoming fuch an Addrefs, that he had been oblig'd to refign himself altogether to the direction of the Holy Ghost, having had too fhort a Time of Preparation; but that he would not fail to prepare himself against another Opportunity, and hop'd then to do better. The Cardinal replied, with a Smile, That he might at prefent difpenfe with Acknowledgments to the bleffed Spirit, as being little indebted to him in his Difcourfe. There is fomewhat of fo fublime and august a Character in the Doctrines of Chriftianity, that were it honeft to preach for bare Reputation, yet to deliver them in a plain artless Manner to the People, would be the fureft Means of winning all the Glory and Prize of Eloquence. For he is always Eloquent that fpeaks great Truths, provided he fpeak them, with due Weight, and juft Veneration. his XXVI. They are guilty of a great Disrespect to the Word of God, who among the many important Subjects of Religion, apply it to childish Exaggerations, and to mere Toys and Impertinence. Such, for Inftance, are those puny Preachers, who declaim, with all the Fury of Zealots, against Womens Patches, or the other Vanities of their Drefs. A wife and skilful Man would begin with alarming the Confcience, and propofing the Terrors of the Divine Judgments. This would be the most effectual Method for the reftraining of Luxury and Extravagance, and for the introducing of Modesty in Apparel. 'Tis hence the Dif courfe must take its Rife; and 'twould be idle to deduce the Conclufion from any other Principle. Indeed;, if we confider that Abundance of rich and noble Subjects, which the Gospel affords a Chriftian Orator, we must esteem it a Bafenefs of Spirit to fubmit to mean Topicks, or petty Reflections. And yet I know not by what Misfortune it comes to pafs, that our Preachers fometimes appear lit-tle upon the greatest and weightieft Matters; whereas the Pagan Orators appear great, and rais'd, upon their little and worthlefs Occafions. I have been afhamed when I have read Afchines's Oration against Crefiphon, where the Orator has difplay'd all the Art and Force of profane Eloquence about a mere Trifle. We are now, fays he, about to celebrate the Feast of the Baskets, the Sacrifices are already upon the Altars, and you are all preparing your felves to addrefs the Gods for publick and private Blessings. But confider with what Face, with what Voice, with what what Mind, with what Confidence you can put up your Petitions, if these impious Men, who have been Solemnly curs'd and devoted, are yet tolerated with Impunity! This Management of fo inconfiderable a Subject, will appear to have fomewhat of noble Heat and Grandour, if compar'd with the remifs and languid Manner of too many Chriftian Preachers, who inftead of raifing their Thought by the awful Majesty of our Mysteries, amufe themselves with little Things, as not being capable of greater. The Coldness that we may obferve in Men, while treating of the most auguft and tremendous Objects of our Faith, is at once a Proof of their Negligence in fearching and studying them, and alfo a juft Punishment of their Indifference in being themselves unaffected with thofe facred Truths which they propofe for the moving and affecting others. In a Word, the grave and ferious Character is effential to the Pulpit, which can fuffer nothing that is frigid and childish, or that is low and trivial. To arrive at this Character, we need only to follow the Example of the Apoftle, who instead of all curious Researches after the profane Ornaments of Style, placed all his Art, and all his Eloquence, in a continual Meditation on the Greatnefs of his Mafter, on the Majefty of Jefus Chrift. We have not, (fays he) follow'd 2 Pet. 1. cunningly devis'd Fables, when we made known unto you the Power and Coming of the Lord Jefus Chrift; but were Eye-witnesses of his Majesty. XXVII. The most proper Subjects for the Pulpit, are not the fublimeft, and the moft illuftrious, but the plaineft, and the most edifying. And therefore we cannot too much discommend the vain and foppifh Humour, of bright and curious Methods and quaint Distributions in Sermons, which fome time fince prevail'd, and met with fuch ample Approbation from the Fair Sex. Such was that Preacher's Divifion, who being to Treat of Sufferings, thought himfelf very fortunate, in refolving his Difcourfe into these two Confiderations: Firft, The Suffering in Pleafures, and Secondly, The Pleasure in Sufferings. This affected Manner has fo ftrong a Twang of the Declamation, that it ought by all Means to be banish'd the Church: It fails not to raise either the Pity, or Indignation of thofe who have any Degree of good Senfe: And I could not but admire, that the conceited Division but now mentioned, fhould yet find fome Patrons and Defenders. I apprehended, that the Gravity of the Pulpit, and the Dignity of God's Word, were incompatible with this Point and Turn; which can never be good to the Ufe of Edifying, tho' it may be ferviceable to the Reputation of Wit. I believ'd that the fevere Morals of Christianity required lefs Art, and more Simplicity, as propofing rather to Inftruct, than Delight: And in this I dare appeal to the most Intelligent Judges. After all, left I should offend any, that may think themselves concern'd in this Cenfure, I declare, that I blame nothing in thefe ingenious Distributions, but their Af fecta fectation; and I confefs that what I cited as an Example, might have appear'd well enough if it had not been quite fo trim, and fo round about. But I affirm in general, that this playing upon Words, is commonly but a Flash and a falfe Fire of Wit, and is highly indecent in the Pulpit; and that in ftudied Oppofitions, there is feldom any Thing folid, tho' there may be fomewhat fhining; that the Parts, if exactly canvafs'd, will very often be found coincident, and that what appears to be two different Things, is really one and the fame. Besides," a Man is always in Danger of weakning his Subject, when he is curious to give it an agreeable Turn, which would have more of Strength, if it had more of Nature. This Relifh, being certainly falfe and declamatory, Men have, in a good Measure, abandon'd it, they are only the youthful Preachers that amufe themfelves with feeking a Fineness and Nicety in branching out their Difcourfes. This was not the Way of St. Chryfoftom, and other great Perfons; who have agreed, that the most common Diftributions are the best, because they are the most natural. The fame may be pronounced of those spruce and ceremonious Entrances upon a Subject, which ferve only to dazle the Fancy of the Auditors, or rather to weary their Patience. This is another Fault of young Men, who defire to fhew their Parts, in' these pompous Preambles, upon Concupifcence, upon original Sin, upon Grace, and other fpecious common Places, which belong rather to the Academy and the Declaimer, than to the Preacher and the Pulpit. 'Tis a great Mistake to imagine, that the Character of being a Wit H 2 enters |