Eugenius, Lindamor, Eusebius.
Lind.
THis Glass, has a Frame so curious, and so rich, that though I could scarce, if I would, with-hold my Eyes from Gazing here; yet, I believe, the Operation it has on my Curiosity, is no more than what it generally has on that of others; and by the attention with which I saw, ev’n you, Gentlemen, surveigh it, I am easily perswaded, that one needs not be a Lady, not to pass by such a Lookingglass without repairing to it.
Eug.
I am much of your opinion, Lindamor, and such a sight as this has often made me a greater Friend, than many severer Persons are, to Eloquence in Sermons: For as if this very Glass had been plac’d here in a mean or common Frame, it would scarce have stopp’d us in our Passage through the Room, or have invited us to consult it; so a Sermon, may, by the nicer sort of Auditors, be left unregarded, though it be for Substance excellent: VVhen, as the Frame, though it be not part of the Glass, nor shews us any part of our Faces, does yet, by its curious Work-manship, attract our Eyes, and so invite us to consult the Glass, that is held forth in it; so the Wit, and fine Language, wherein it is Dress’d up, though it be no Essential or Theological part of the Sermon, yet it is often that which invites Men to hear, or read it.
Lind.
I think indeed, Eugenius, that Wit and Eloquence do highly recommend Sermons, and devout Composures, to the Curiosity and Attention of some, that else would scarcely mind them; and upon that account, I allow of your Comparison, but give me leave to carry it on a little further, by observing, That as the curious Frame doth as well please, as attract, the Eye, without representing to it the lively Image of the beholders Face; so the fine Expressions you applaud, are commonly parts of a Sermon that have no specular Virtue in them, I mean, that have no Power, like a good Looking-glass, to acquaint the Beholder with the true Image or Representation of his own Complexion, and Features: Nor will this Gaudy frame shew him what is otherwise than it should be, the discovery of which, nevertheless, in order to the rectifying what is amiss, is the principal and genuine use of a Looking-glass; and therefore, as no skilfull Man will judge of the goodness of a Glass, by the fineness of the Frame, but rather by its giving him a true Representation of his Face, without liking it the worse, for shewing him its Moles, and Warts, or other Blemishes, if it have any; so no wise Christian will judge of a rowsing Sermon, rather by the Language, than the Divinity, or will think the worse of a good Book, for discovering his Faults, or making him think the worse of his own, or other Men’s, ill courses.
Euseb.
Let me add, Gentlemen, that as when a Glass has a rich and gawdy Frame, Children’s Eyes are oftentimes so entertain’d and amus’d with it, that they are regardless of any thing else; and for the sake of that part, which they can but see, they are unmindfull to consult that usefuller part, whose Office it is, to discover to them, themselves: So, when there is too much of Rhetorick in a Sermon, many, that should not be Children, have their Attention, not only so attracted, but so detain’d, by that, that they are not thereby invited to consult, but diverted from regarding, the more instructive part of the Discourse. And the more VVitty and Critical sort of Auditors, are so much more accustom’d to judge of Sermons, than to judge of themselves by them, that they deal with them, as if, in this Glass, a Man should only praise or discommend the VVork-man-ship of the umboss’d Images of the Frame, without caring to make use of the Glass it self, to mend any thing he finds out of order about him: For thus, these Fastidious and Censorious hearers, make no other Use nor Repetition of Sermons, than to censure or applaud the Expressions, and Contrivance, (which should be look’d upon but as the Ornaments of it) without minding the Doctrine, or caring to amend what that has discover’d to be amiss in them. But it must be confess’d, though I must Grieve and Blush, it can be truly so, that it is but too often, as the Scripture somewhere complains, like People, like Priest; and that there is a sort of Preachers, and those of the most Celebrated, who take a Course more likely to encourage, than reform, such Hearers, and which would, perhaps, make Men such, if it did not find them so: For one of this sort of Preachers (for I am loath to call them Divines) appears more sollicitous to make his Expressions, than to make his Hearers, good. And whereas, these that are concern’d for the winning, or the saving, of Souls, think it a less sure sign of a good Sermon, that it makes the Hearers applaud the Preacher, than that it makes them condemn themselves: The Orator I am mentioning, had much rather hear their Praises, than their Sighs; and accordingly, is more sollicitous to tickle their Ears, than, how much need soever there be of it, to launce their Consciences: He may, with far more Truth than Piety, invert the Profession of Saint Paul, and say, that he Preaches not Christ crucify’d, but himself; and though now and then he seem very Vehemently to declaim against Vices, yet one may easily enough perceive, that ‘tis but a personated Anger, and that he rather fences with Sin, than is concern’d to Destroy it, and speaks against it rather to shew Skil, than to exercise Hatred; and as he affects to appear rather an Orator, than a Divine, so he is well enough content, his Auditors should rather admire his good Language, than follow his best Counsel: And, as if all that belongs to Ministers, and their Flocks, could be perform’d in the Pulpit, and the Pew, he is more carefull to remember his Sermons before he has deliver’d them, than to keep his Auditors from forgetting them afterwards; and unconcern’d for their Proficiency, seeks but their Praises, scarce ever aiming at so much as his own Discharge. In a word, in such kind of Sermons, there is little spoken, either from the Heart, or to the Heart; the Orator and the Auditory tacitely agreeing to deceive themselves; and the Conversion of Sinners, being neither the effect, nor the aim, of such florid, but unedifying, Discourses, the business is translated on both sides, as if the Preacher thought he had done his part, when he has shewn his VVit, and the Hearers thought they had done theirs, when they have commended it.
← Reflections, Section 3, Reflection V · Contents · Reflections, Section 3, Reflection VII →