An English Garner: Critical Essays & Literary Fragments Part 34

I shall now look on them as beneficed, and consider their preaching.

Wherein I pretend to give no rules, having neither any gift at it, nor authority to do it: but only shall make some conjectures at those useless and ridiculous things commonly uttered in pulpits, that are generally disgusted [_disliked_], and are very apt to bring contempt upon the preacher, and that religion which he professes.

Amongst the first things that seem to be useless, may be reckoned _the high tossing and swaggering preaching_, either mountingly eloquent, or profoundly learned. For there be a sort of Divines, who, if they but happen of an unlucky hard word all the week, they think themselves not careful of their flock, if they lay it not up till Sunday, and bestow it amongst them, in their next preachment. Or if they light upon some difficult and obscure notion, which their curiosity inclines them to be better acquainted with, how useless soever! nothing so frequent as for them, for a month or two months together, to tear and tumble this doctrine! and the poor people, once a week, shall come and gaze upon them by the hour, until they preach themselves, as they think, into a right understanding.

Those that are inclinable to make these useless speeches to the people; they do it, for the most part, upon one of these two considerations.

Either out of simple phantastic glory, and a great studiousness of being wondered at; as if getting into the pulpit were a kind of Staging [_acting_]; where nothing was to be considered but how much the sermon takes! and how much stared at! Or else, they do this to gain a respect and reverence from their people: "who," say they, "are to be puzzled now and then, and carried into the clouds! For if the Minister's words be such as the Constable uses; his matter plain and practical, such as comes to the common market; he may pa.s.s possibly for an honest and well-meaning man, but by no means for any scholar! Whereas if he springs forth, now and then, in high raptures towards the uppermost heavens; das.h.i.+ng, here and there, an all-confounding word! if he soars aloft in unintelligible huffs! preaches points deep and mystical, and delivers them as darkly and phantastically! this is the way," say they, "of being accounted a most able and learned Instructor."

Others there be, whose parts stand not so much towards Tall Words and Lofty Notions, but consist in scattering up and down and besprinkling all their sermons with plenty of Greek and Latin. And because St. PAUL, once or so, was pleased to make use of a little heathen Greek; and that only, when he had occasion to discourse with some of the learned ones that well understood him: therefore must they needs bring in twenty Poets and Philosophers, if they can catch them, into an hour's talk [_evidently the ordinary length of a sermon at this time, see_ pp. 259, 313]; spreading themselves in abundance of Greek and Latin, to a company, perhaps, of farmers and shepherds.

Neither will they rest there, but have at the Hebrew also! not contenting themselves to tell the people in general, that they "have skill in the Text, and the exposition they offer, agrees with the Original"; but must swagger also over the poor paris.h.i.+oners, with the dreadful Hebrew itself!

with their BEN-ISRAELS! BEN-MANa.s.sES! and many more BENS that they are intimately acquainted with! whereas there is nothing in the church, or near it by a mile, that understands them, but G.o.d Almighty! whom, it is supposed, they go not about to inform or satisfy.

This learned way of talking, though, for the most part, it is done merely out of ostentation: yet, sometimes (which makes not the case much better), it is done in compliment and civility to the all-wise Patron, or all-understanding Justice of the Peace in the parish; who, by the common farmers of the town, must be thought to understand the most intricate notions, and the most difficult languages.

Now, what an admirable thing this is! Suppose there should be one or so, in the whole church, that understands somewhat besides English: shall I not think that he understands that better? Must I (out of courts.h.i.+p to his Wors.h.i.+p and Understanding; and because, perhaps, I am to dine with him) prate abundance of such stuff, which, I must needs know, n.o.body understands, or that will be the better for it but himself, and perhaps scarcely he?

This, I say, because I certainly know several of that disposition: who, if they chance to have a man of any learning or understanding more than the rest in the parish, preach wholly at him! and level most of their discourses at his supposed capacity; and the rest of the good people shall have only a handsome gaze or view of the parson! As if plain words, useful and intelligible instructions were not as good for an Esquire, or one that is in Commission from the King, as for him that holds the plough or mends hedges.

Certainly he that considers the design of his Office, and has a conscience answerable to that holy undertaking, must needs conceive himself engaged, not only to mind this or that accomplished or well-dressed person, but must have a universal care and regard of all his parish. And as he must think himself bound, not only to visit down beds and silken curtains, but also flocks and straw [_mattresses_], if there be need: so ought his care to be as large to instruct the poor, the weak, and despicable part of his parish, as those that sit in the best pews. He that does otherwise, thinks not at all of a man's soul: but only accommodates himself to fine clothes, an abundance of ribbons, and the highest seat in the church; not thinking that it will be as much to his reward in the next worlds by sober advice, care, and instruction, to have saved one that takes collection [_alms_] as him that is able to relieve half the town. It is very plain that neither our Saviour, when he was upon earth and taught the World, made any such distinction in his discourses. What is more intelligible to all mankind than his _Sermon upon the Mount_! Neither did the Apostles think of any such way. I wonder, whom they take for a pattern!

I will suppose once again, that the design of these persons is to gain glory: and I shall ask them, Can there be any greater in the world, than doing general good? To omit future reward, Was it not always esteemed of old, that correcting evil practices, reducing people that lived amiss, was much better than making a high rant about a shuttlec.o.c.k, and talking _tara-tantara_ about a feather? Or if they would be only admired, then would I gladly have them consider, What a thin and delicate kind of admiration is likely to be produced, by that which is not at all understood? Certainly, that man has a design of building up to himself real fame in good earnest, by things well laid and spoken: his way to effect it is not by talking staringly, and casting a mist before the people's eyes; but by offering such things by which he may be esteemed, with knowledge and understanding.

Thus far concerning Hard Words, High Notions, and Unprofitable Quotations out of learned languages.

I shall now consider such things _as are ridiculous_, that serve for chimney and market talk, after the sermon be done; and that do cause, more immediately, the preacher to be scorned and undervalued.

I have no reason, Sir, to go about to determine what style or method is best for the improvement and advantage of _all_ people. For, I question not but there have been as many several sorts of Preachers as Orators; and though very different, yet useful and commendable in their kind.

TULLY takes very deservedly with many, SENECA with others, and CATO, no question! said things wisely and well. So, doubtless, the same place of Scripture may by several, be variously considered: and although their method and style be altogether different, yet they may all speak things very convenient for the people to know and be advised of. But yet, certainly, what is most undoubtedly useless and empty, or what is judged absolutely ridiculous, not by this or that curious or squeamish auditor, but by every man in the Corporation that understands but plain English and common sense, ought to be avoided. For all people are naturally born with such a judgement of true and allowable Rhetoric, that is, of what is decorous and convenient to be spoken, that whatever is grossly otherwise is usually ungrateful, not only to the wise and skilful part of the congregation, but shall seem also ridiculous to the very unlearned tradesmen [_mechanics_] and their young apprentices. Amongst which, may be chiefly reckoned these following, _harsh Metaphors, childish Similitudes_, and _ill-applied Tales_.

The first main thing, I say, that makes many sermons so ridicuous, and the preachers of them so much disparaged and undervalued, is _an inconsiderate use of frightful Metaphors_: which making such a remarkable impression upon the ears, and leaving such a jarring tw.a.n.g behind them, are oftentimes remembered to the discredit of the Minister as long as he continues in the parish.

I have heard the very children in the streets, and the little boys close about the fire, refresh themselves strangely but with the repet.i.tion of a few of such far-fetched and odd sounding expressions. TULLY, therefore, and CAESAR, the two greatest masters of Roman eloquence, were very wary and sparing of that sort of Rhetoric. We may read many a page in their works before we meet with any of those bears; and if you do light upon one or so, it shall not make your hair stand right up! or put you into a fit of convulsions! but it shall be so soft, significant, and familiar, as if it were made for the very purpose.

But as for the common sort of people that are addicted to this sort of expression in their discourses; away presently to both the Indies! rake heaven and earth! down to the bottom of the sea! then tumble over all Arts and Sciences! ransack all shops and warehouses! spare neither camp nor city, but that they will have them! So fond are such deceived ones of these same gay words, that they count all discourses empty, dull, and cloudy; unless bespangled with these glitterings. Nay, so injudicious and impudent together will they sometimes be, that the Almighty Himself is often in danger of being dishonoured by these indiscreet and horrid Metaphor-mongers. And when they thus blaspheme the G.o.d of Heaven by such unhallowed expressions; to make amends, they will put you in an "As it were" forsooth! or "As I may so say," that is, they will make bold to speak what they please concerning G.o.d Himself, rather than omit what they judge, though never so falsely, to be witty. And then they come in hobbling with their lame submission, and with their "reverence be it spoken": as if it were not much better to leave out what they foresee is likely to be interpreted for blasphemy, or at least great extravagancy; than to utter that, for which their own reason and conscience tell them, they are bound to lay in beforehand an excuse.

To which may be further subjoined, that Metaphors, though very apt and allowable, are intelligible but to some sorts of men, of this or that kind of life, of this or that profession.

For example, perhaps one Gentleman's metaphorical knack of preaching comes of the sea; and then we shall hear of nothing but "starboard" and "larboard," of "stems," "sterns," and "forecastles," and such salt-water language: so that one had need take a voyage to Smyrna or Aleppo, and very warily attend to all the sailors' terms, before I shall in the least understand my teacher. Now, though such a sermon may possibly do some good in a coast town; yet upward into the country, in an inland parish, it will do no more than Syriac or Arabic.

Another, he falls a fighting with his text, and makes a pitched battle of it, dividing it into the Right Wing and Left Wing; then he _rears_ it!

_flanks_ it! _intrenches_ it! _storms_ it! and then he _musters_ all again! to see what word was lost or lamed in the skirmish: and so falling on again, with fresh valour, he fights backward and forward! charges through and through! routs! kills! takes! and then, "Gentlemen! as you were!" Now to such of his parish as have been in the late wars, this is not very formidable; for they do but suppose themselves at Edgehill or Naseby, and they are not much scared at his doctrine: but as for others, who have not had such fighting opportunities, it is very lamentable to consider how s.h.i.+vering they sit without understanding, till the battle be over!

Like instance might be easily given of many more discourses, the metaphorical phrasing whereof, depending upon peculiar arts, customs, trades, and professions, makes them useful and intelligible only to such, who have been very well busied in such like employments.

Another thing, Sir, that brings great disrespect and mischief upon the Clergy, and that differs not much from what went immediately before, is their _packing their sermons so full of Similitudes_; which, all the World knows, carry with them but very small force of argument, unless there be _an exact agreement with that which is compared_, of which there is very seldom any sufficient care taken.

Besides, those that are addicted to this slender way of discourse, for the most part, do so weaken and enfeeble their judgement, by contenting themselves to understand by colours, features, and glimpses; that they perfectly omit all the more profitable searching into the nature and causes of things themselves. By which means, it necessarily comes to pa.s.s, that what they undertake to prove and clear out to the Congregation, must needs be so faintly done, and with such little force of argument, that the conviction or persuasion will last no longer in the paris.h.i.+oners' minds, than the warmth of those similitudes shall glow in their fancy. So that he that has either been instructed in some part of his duty, or excited to the performance of the same, not by any judicious dependence of things, and lasting reason; but by such faint and toyish evidence: his understanding, upon all occasions, will be as apt to be misled as ever, and his affections as troublesome and ungovernable.

But they are not so Unserviceable, as, usually, they are Ridiculous. For people of the weakest parts are most commonly overborn with these fooleries; which, together with the great difficulty of their being prudently managed, must needs occasion them, for the most part, to be very trifling and childish.

Especially, if we consider the choiceness of the authors out of which they are furnished. There is the never-to-be-commended-enough LYCOSTHENES. There is also the admirable piece [by FRANCIS MERES] called the _Second Part of Wits Commonwealth_ [1598]: I pray mind it! it is the _Second Part_, and not the _First_! And there is, besides, a book wholly consisting of Similitudes [? JOHN SPENCER's _Things New and Old, or a Storehouse of Similies, Sentences, Allegories, &c._, 1658] applied and ready fitted to most preaching subjects, for the help of young beginners, who sometimes will not make them hit handsomely.

It is very well known that such as are possessed with an admiration of such eloquence, think that they are very much encouraged in their way by the Scripture itself. "For," say they, "did not our blessed Saviour himself use many metaphors and many parables? and did not his disciples, following his so excellent an example, do the like? And is not this, not only warrant enough, but near upon a command to us so to do?"

If you please, therefore, we will see what our Saviour does in this case.

In _St. Matthew_ he tells his disciples, that "they are the salt of the earth," that "they are the light of the world," that "they are a city set on a hill." Furthermore, he tells his Apostles, that "he sends them forth as sheep in the midst of wolves;" and bids them therefore "be as wise as serpents, and harmless as doves." Now, are not all these things plain and familiar, even almost to children themselves, that can but taste and see; and to men of the lowest education and meanest capacities!

I shall not here insist upon those special and admirable reasons for which our Saviour made use of so many parables. Only thus much is needful to be said, namely, that they are very much mistaken, that, from hence, think themselves tolerated to turn all the world into frivolous and abominable similitudes.

As for our Saviour, when he spoke a parable, he was pleased to go no further than the fields, the seash.o.r.e, a garden, a vineyard, or the like; which are things, without the knowledge whereof, scarcely any man can be supposed to live in this world.

But as for our Metaphorical- and Similitude-Men of the Pulpit, these things to them, are too still and languid! they do not rattle and rumble!

These lie too near home, and within vulgar ken! There is little on this side the moon that will content them! Up, presently, to the _Primum Mobile_, and the Trepidation of the Firmament! Dive into the bowels and hid treasures of the earth! Despatch forthwith, for Peru and Jamaica! A town bred or country bred similitude is worth nothing!

"It is reported of a tree growing upon the bank of Euphrates, the great river Euphrates! that it brings forth an Apple, to the eye very fair and tempting; but inwardly it is filled with nothing but useless and deceiving dust. Even so, dust we are; and to dust we must all go!"

Now, what a lucky discovery was this, that a man's Body should be so exactly like an Apple! And, I will a.s.sure you that this was not thought on, till within these few years!

And I am afraid, too, he had a kind of a hint of this, from another who had formerly found out that a man's

Soul was like an Oyster. For, says he in his prayer, "Our souls are constantly gaping after thee, O LORD! yea, verily, our souls do gape, even as an oyster gapeth!"

It seems pretty hard, at first sight, to bring into a sermon all the Circles of the Globe and all the frightful terms of Astronomy; but I will a.s.sure you, Sir, it is to be done! because it has been. But not by every bungler and ordinary text-divider; but by a man of great cunning and experience.

There is a place in the prophet _Malachi_, where it will do very nicely, and that is chapter iv. ver. 2, "But unto you, that fear my Name, shall the Sun of Righteousness arise with healing in his wings." From which words, in the first place, it plainly appears that our Saviour pa.s.sed through all the twelve signs of the Zodiac; and more than that too, all proved by very apt and familiar places of Scripture.

First, then, our Saviour was in _Aries_. Or else, what means that of the Psalmist, "The mountains skipped like rams, and the little hills like lambs!"? And again, that in Second of the _Kings_, chap. iii. ver. 4, "And MESHA, King of Moab, was a sheep master, and rendered unto the King of Israel an hundred thousand lambs,"

and what follows, "and an hundred thousand rams, with the wool!"

Mind it! it was the King of Israel!

In like manner, was he in _Taurus. Psalm_ xxii. 12. "Many bulls have compa.s.sed me! Strong bulls of Bashan have beset me round!"

They were not ordinary bulls. They were _compa.s.sing_ bulls! they were _besetting_ bulls! they were _strong Bashan_ bulls!

What need I speak of _Gemini_? Surely you cannot but remember ESAU and JACOB! _Genesis_ xxv. 24. "And when her days to be delivered were fulfilled, behold there were Twins in her womb!"

Or of _Cancer_? when, as the Psalmist says so plainly, "What ailed thee, O thou sea, that thou fleddest? thou Jordan! that thou wast driven back?" Nothing more plain!

It were as easy to shew the like in all the rest of the Signs.

But instead of that, I shall rather choose to make this one practical Observation. That the mercy of G.o.d to mankind in sending His Son into the world, was a very _signal_ mercy. It was a _zodiacal_ mercy! I say it was truly zodiacal; for CHRIST keeps within the Tropics! He goes not out of the Pale of the Church; but yet he is not always at the same distance from a believer.

Sometimes he withdraws himself into the _apogaeum_ of doubt, sorrow, and despair; but then he comes again into the _perigaeum_ of joy, content, and a.s.surance; but as for heathens and unbelievers, they are all arctic and antarctic reprobates!

Now when such stuff as this, as sometimes it is, is vented in a poor parish, where people can scarce tell, what day of the month it is by the Almanack? how seasonable and savoury it is likely to be!

It seems also not very easy for a man in his sermon to learn [_teach_]

his paris.h.i.+oners how to dissolve gold, of what, and how the stuff is made. Now, to ring the bells and call the people on purpose together, would be but a blunt business; but to do it neatly, and when n.o.body looked for it, that is the rarity and art of it!

Suppose, then, that he takes for his text that of _St. Matthew_,