and Vehemence of Scripture: So that it wou'd (if I may fo fay) be intire, and living in them, as much as it can be in Men who are not miraculously infpir'd from Above. B. Oh, Sir; I had almost forgot an important Article. Have a Moment's Patience, I beseech you: a few Words will fatisfy me. A. What now? have you any-body elfe to cenfure? B. Yes the Panegyrifts. Do you think that when they praife a Saint, they ought fo to give his Character, as to reO 2 duce they are as capable of it as its greatest Confeffors and Martyrs. So far is be from degrading Enthufiafm, or difclaiming it in himself, that he looks on this Paffion fimply confi der'd, as the most natural; and its Object, the jufteft in the World. Even VIRTUE it-self he takes to be no other than a noble Enthufiafm juftly directed, and regulated by that high Standard which he fuppofes in the Nature of Things Nor is thorow Honefty, in his Hypothefis, any other than this Zeal, or Paffion, moving strongly upon the Species, or View of the DECORUM, and SUBLIME of Actions. Others may purfue different Forms, and fix their Eye on different Species, (as all Men do on one or other :) The real Honeft Man, however plain or fimple he appears, has that highest Species, [the Honeftum, pulchrum, O HO Aar, pénov] Honefty it-felf, in view; and instead of outward Forms or Symmetrys, is struck with that of inward Character, the HARMONY and Numbers of the HEART, and BEAUTY of the AFFECTIONS, which form the Manners, and Conduct of a truly focial Life Upon the Whole therefore, according to our Author, ENTHUSIASM is in it-felf, a very natural, honeft Paffion, and has properly nothing for its Object but what is GOOD and HONEST CHAR, Vol. III, Miscel, 2, ch. 1, duce all his Actions, and all his Virtues to one Point? A. That fhews the Orator's Invention and refin'd Sense. B. I understand you. It feems you don't like that Method. A. I think it wrong in moft Cafes. He must put a Force upon Things, who reduces them all to a fingle Point. There are many Actions of one's Life that flow from diverse Principles, and plainly fhew that he poffefs't very different Qualities. The way of referring all the Steps of a Man's Conduct to one Caufe, is but a fcholaftick Subtilty, which fhews that the Orator is far from knowing Human Nature. The true way to draw a juft Character, is to paint the whole Man, and to fet him before the Hearer's Eyes, fpeaking and acting. In defcribing the Courfe of his Life, the Preacher fhou'd chiefly point out thofe Paffages wherein either his natural Temper, or his Piety beft appear'd. But there fhou'd always be fomething left to the Hearer's own Obfervation. The best way of praifing holy Perfons is to recount their laudable Actions. This gives a Body and Force to a Panegyrick: this is what inftructs People; and makes an Impreffion upon their Minds. But it frequently happens that they return home without knowing any any thing of a Perfon's Life, about whom they have heard an Hour's Discourse: or at least they have heard many Remarks upon a few separate Facts, related without any Connection. On the contrary a Preacher ought to paint a Perfon to the Life; and fhew what he was in every Period, in every Condition, and in the most remarkable Junctures, of his Life. This cou'd not hinder one from forming a Character of him: nay it might be better collected from his Actions, and his Words than from general Thoughts, and imaginary Designs. B. You wou'd chuse then to give the History of a holy Perfon's Life, and not make a Panegyrick. A. No: you mistake me. I wou'd not make a fimple Narration. I fhou'd think it enough to give a coherent View of the chief Facts in a concife, lively, close, pathetick Manner. Every thing fhou'd help to give a juft Idea of the holy Perfon I prais'd; and at the fame time to give proper Inftruction to the Hearers. To this I wou'd add fuch moral Reflections, as I fhou'd think moft futable. Now don't you think that fuch a Difcourfe as this wou'd have a noble and amiable Simplicity? Don't you believe that the Lives of holy People wou'd be better understood this way, and an Audience 0 3 dience be more edify'd, than they generally are? Do you not think that according to the Rules of Eloquence we laid down, fuch a Difcourfe wou'd even be inore eloquent than those over-ftrain'd Panegyricks that are commonly made? B. I'm of opinion that fuch Sermons as you speak of wou'd be as inftructive, as affecting, and as agreeable as any other. I'm now fatisfy'd, Sir: 'tis time to release you. I hope the Pains you have taken with me will not be loft: for I have refolv'd to part with all my modern Collections, and Italian Wits; and in a ferious Manner to ftudy the whole Connection and Principles of Religion; by tracing them back to their Source. C. Farewell, Sir: the beft Acknowledgment I can make, is to affure you that I will have a great Regard to what you have faid. A. Gentlemen, good night. I'll leave you with thefe Word of S. JEROM to NEPOTIAN: "When you teach in "the Church, don't endeavour to draw "Applause, but rather Sighs and Groans "from the People: let their Tears praise ແ you. The Difcourfes of a Clergyman fhou'd be full of the Holy Scripture. "Be not a Declaimer, but a true Teacher "of the Myfteries of Go D. FINI S. |