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ren explications, wherein the preacher discovers neither study nor invention, and leaves unfaid a great number of beautiful things, with which his text would have furnished him. Preachments of this kind are extremely disgustful; the mind is neither elevated, nor informed, nor is the heart at all moved. In matters of religion and piety, not to edify much is to destroy much; and a fermon cold and poor will do more mischief in an hour, than a hundred rich sermons can do good. I do not mean, that a preacher should always use his utmost efforts, nor that he should always preach alike well, for that neither can nor ought to be. There are extraordinary occasions, for which all his vigour must be reserved. But I mean, that, in ordinary and usual sermons, a kind of plenitude should satisfy and content the hearers. The preacher must not always labour to carry the people beyond themselves, nor to ravish them into extacies : but he must always satisfy them, and maintain in them an esteem and an eagerness for practical piety. (2)

3. The

and reproves thus, “ it is a it may not be beyond the vein of vein preaching, turn- meanejt of them. This he will ing found preaching into a sound certainly study to do, if his of preaching ; tickling men's defire is to edify them, rather ears like a tinkling symbal, than to make them admire feeding them zdecuaos xxx himself as a learned and highzdisuadi, spoiling the plain fpoken man.” Pajt, care, fong with descant and divi- chap. 9. fon,” &c.

To the opinions of these Bishop Burnet, after much great masters we add that of on the same subject, says, an ancient orator : gutopines preacher is to fancy himfelt μεν καλυμεν τας εν τω πληθει λεas in the room of the most un- your dureusits; eloquentes dilearned man in the whole parish, cimus eos qui AD POPULUM and muft therefore put such verba facere poflunt. parts of his discourses as he Ifocrates orat. ad Nicoc. 3. would have all understand, in (2) It seems a very just refo plain a form of words, that mark of the editor of Mafil



3. The preacher must be wise, Sober, chaste. I say wise, in opposition to those impertinent people, who utter jeits, comical comparisons, quirks and extravagancies; and such are a great part of the preachers of the church of Rome. (3)

I say

lon's sermons, that "the in- than any two of the best jufterest, which we have in what tices of the peace, by their is spoken, can only render us exacteit diligence, could. It attentive. All the truths, is not to be doubted (adds he.) which the preacher declares, but that if this method (of if we cannot personally apply constant practical preaching.) them, are only heard with were once dropped among us, disguftful weariness, and we the generality of the people, figh for the close of a dif- whatever else may be done to course, wherein we have no obviate it, would in seven concern, and which is not years time relapse into as bad even addresied to us." Perhaps a state of barbarity as was ever this is the true reason of that in practice among the worst almost universal dissatisfaction of our Danish or Saxox ancess which appears in so many toss.” Prid.con. part 1.6.6. places under sermons. What (3) It is not worth while to ever is not suited to my condi- exenplify this rule from the tion has a coldness and a pover- Romilh church, nor indeed ty, in regard to me; nor can any from any of our own coma thing warm my mind rational- munion; the best use we can ly, which does not illuminate make of such things, fo conit. If one minister address me trary to the gravity and unas if I were pofleffed of angelic corrupt speech of every man powers and purity, and ano- of God, is to pass them over ther speak to me as he would in silence. But I cannot help to the trunk of a tree, expect. observing, that we ought noc ing,. 1 know not what, me- to charge whole communities chanism to move me; the lat. with the extravagances of a ter forgets that I am a ratio- few. The following passages nal creature, the former does are found in a sermon preachnot remember that I am a de- ed by a protestant clergyman, praved creature; both (what. at Bow-church, before the ever subjects they discuss.) are fociety for reformation of peor and cold to me. Dean manners : " As for those, Prideaux fays, “ one good that drop'd in by chance, or minister, by his weekly preach- came out of custom or curiing, and daily good example, osity, or to spy out our liberty, would set religion forwarder that we have in the Lord, or

I say sober, in opposition to those rash fpirits, who would penetrate all, and curiously dive into mysteries beyond the bounds of modesty. Such


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it may be, they know not sacred test I know not, and why themselves; they have whether it requires constant, the same freedom here as in or but occasional conformity, the devil's chapel, to stay as I leave to the learned, to drink few or as many acts as they the church's health ; and I please, and when they have suppose the rule is, as in other heard as much as serves their cales, fill as ye love her; and turn, or something they do the says, O friends, drink, yea not like, or think it may be drink abundantly, Cant. v. 1. change, or dinner-time, they Now I must confess this is no are free to be gone; and as rigid test, if the liquor be they came unsent and unlook- good; nay, I'll grant 'tis a ed for, so they may depart not pleasant and agreeable," &c. defired; and the only remark Bilet's serm. plain English I shall make is, that they went preached Mar. 27, 1704. out from us, but they were not I beg pardon for transcribof us; for if they had been of ing this stuff; I only observe, us, they would no doubt have that there are fools in other continued with us.' “ Our communities, as well as in new church-champion (if I do that of Rome. Such things, not mistake him) can see no however, have a


bad efreason why the scriptures fect, as they destroy the graTould not be taken in an ar- vity of sacred things in the minian sense: we are forry same proportion in which for that, but can't help it, they fanctify the levity of only we pray that God would profane ones : yet let us not bless his eye-hight.

imagine, that every kind of “ A great dueller frankly smartness in preaching is to confess'd to me, that he never be avoided. Let no preacher, entered the devil's lifts (which under a grave pretence of he had often done) but with folemnizing our spirits, dully this full persuasion, that if he declaim us into the vapours: lost his life, his foul was un- such preaching, like a paffingdone for ever; only confidence bell at a funeral, tolls us into in his fill, and the fear of the land of darkness and the being posted, (and as his ex- fhadow of death. If we had a preflion was, piss'd on) per- term for every degree of pleahaps with the help of brandy sure in the mind, I should be propium, buoyed up his able to explain my meaning i {pirits from finking.” .but fee Quintilian's whole “ Whether it be a civil or chapter de rifu, lib. 6.


are those, who make no difficulty of delivering in the pulpit all the speculations of the schools, on the mystery of the trinity, the incarnation, the eternal


Pluribus autem nominibus traria fit rusticitas. Venuftum in eadem re vulgo utimur: ele, quod cum gratia quadam quæ tamen fi diducas suam

et venere dicatur, apparet. propriam quandam vim often- Salfum in consuetudine pro dent. Nam et urbanitas dici- ridiculo tantum accipimus, tur; qua quidem significari natura non utique hoc est, video sermonem præ se feren- quanquam et ridicula oporteat tem in verbis, et fono, et ufu effe falfa. Nam et Cicero, proprium quendam guftum ur- omne quod salsum sit ait esse bis, et fumptam ex conversa- Atticorum ; non quia funt tione doctorum tacitam erudi- maxime ad risum compositi : tioncm : denique cui con- et Catullus cum dicit,

Nulla in tam magno eft corpore mica salis : Non hoc dicit nihil in cor- paulo liberalius aspersus, fi pore ejus efle ridiculum. Sal- tamen non fit immodicus, afTum igitur erit, quod non erit fert aliquid propriæ voluptainsulfum, velut quoddam fim- tis : ita hi quoque in dicendo plex orationis condimentum: babent quiddam quod nobis faquod fentitur latente judicio ciat audiendi fitim. Facetum velut palato, excitatque et a quoque non tantum circa ritædio defendit orationem. dicula opinor confitere. Sane tamen, ut ille in cibis

Molle atque facetum Virgiiio. Focum vero accipimus, quod eft didi, in hac quidem pugna contrarium serio. Nam et fin- forensi malim mihi lenibus gere, et terrere, et promittere, (i.e. jocis) interdicere, ---Priinterim jocus eft. Dicacitas -- mum itaque considerandum proprie fignificat sermonem eft, et quis, et qua causa, et cum risu aliquos incessentem. apud quem,et in quem, et quid Ideo Demofthenem urbanum dicat. -- Dicacitas etiam fuisse dicunt, dicacem negant. fcurrilis et scenica huic per

Now none of these is fin- fonæ alieniffima eft. Obiceful or improper upon certain nitas vero non a verbis tantum occasions; indeed in certain abeffe debet fed etiam a signi- . circumstances, and carried to ficatione. Quint. inftit. lib. certain degrees, they are in- vi. cap. 3. sulting and highly disgustful. Μητε γελωτα προπετη Σεργέ, Hear the heathen : Longe μητε λογον μετα θρασες αποδοχή, que abfit propofitum illud,

το μεν γαρ ανοητον, το δε

payizor. potius amicum quam di&um per- Neque petulantem risum ama,


reprobation of mankind; such as treat of questions beyond our knowledge ;-what would have been if Adam had abode in innocence, what the state of souls after death; or what the resurrection; and our state of eternal glory in paradise. Such are they, who fill their sermons with the different interpretations of a term, or the different opinions of interpreters on any passage of scripture; who load their hearers with tedious recitals of ancient hittory ; or an account of the divers heresies which have troubled the church upon any matter; all these are contrary to the fobriety of which we speak, and which is one of the most excellent pulpit virtues. (4)

I say

neque audacem orationem is the fountain or well-head, proba, nam alterum ftultitiæ then there is the spring that eft, alterum infaniæ. Ifocrat. boils up out of that fountain, orat. ad Demon.

and then there is the stream Kau PinoyEhwTES (i. e. JUVE- that flows both from the founNes) do xai ivTpaT1101. H yap tain and spring, and yet all ευτραπελια σεπαιδευμενη υβρις there are but one and the Jame 250.- Ariftot. rhetor. lib. ii. quater; So here, God the cap. 14.

Vide Dion. Halic. father is the fountain of deity, de fruct, orat. f. 1.- Et ftu- the Son the spring that boils diofi funt risus : Quamobrem up out of the fountain, and etiam funt faceti. Nam fa- the holy Ghost that flows from cetiæ erudita contumelia funt. boil, and get all three is but

(4) Is this sober talking one, and the same God. The about the holy trinity ? the same may also be explained by father is placed firft, and really another familiar instance: the is the first perfon, not as if he fun you know begets beams, and was before the other two, for from the sun and beams tothey are all co-eternal, but be- gether proceed both light and cause the other two received heat; so God the father be: their effence from him ; for the gets the son, and from the fon was begotten of the fa- father and son together prother, and the holy Ghost pro- ceeds the spirit of knowledge eedeth both from father and and grace : but as the sun is son ; and therefore the father not before the beams, nor the is termed by the primitive beams before the light and christians the root and fountain heat, but all are together; so of deity. As in waters there neither is the father before VOL. I,



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