adapted to the Relish of the Eastern People, among whom they firft arofe: For, they are naturally fond of mysterious and allegorical Language. They were the more delighted with this Variety of Interpretations, because of the frequent preaching, and almost conftant reading of Scripture, which was us'd in the Church. But among us the People are far lefs inftructed: we must do what is most neceffary; and begin with the literal Senfe; without defpifing the pious Explications that the Fathers gave. We must take care of providing our daily Bread; before we feek after Delicacies. In interpreting Scripture we cannot do better than to imitate the Solidity of S. CHRYSOSTOM. Most of our modern Preachers do not study allegorical Meanings, because they have fufficiently explain'd the literal Senfe; but they forfake it, because they do not perceive it's Grandeur; and reckon it dry and barren in comparison of their way of Preaching. But we have all the Truths and Duties of Religion in the Letter of the Scripture, deliver'd not only with Authority, and a fingular Beauty, but with an inexhaustible Variety: So that without having recourse to myftical Interpretations, a Preacher may always have a great Number of new and noble Things to fay. It is a deplorable Thing to fee how much this facred Treasure is neglected even by those who have it always in their Hands. If the Clergy apply'd themfelves to the antient way of making Homilies, we fhou'd then have two different forts of Preachers. They who have no Vivacity, or a Poetical Genius, wou'd explain the Scriptures clearly, without imitating it's lively noble Manner: and if they expounded the Word of GOD judiciously, and fupported their Doctrine by an exemplary Life, they wou'd be very good Preachers. They wou'd have what S. AMBROSE requires a chaft, fimple, clear Stile, full of Weight and Gravity; without affecting Elegance, or defpifing the Smoothness and Graces of Language. The other Sort having a poetical Turn of Mind wou'd explain the Scripture in it's own Stile and Figures; and by that means become accomplish't Preachers. One Sort wou'd inftruct People with Clearness, Force, and Dignity: And the other wou'd add to this powerful Inftruction, the Sublimity, the Enthusiasm, and * Infpiration may be justly call'd Divine ENTHUS IFor Inspiration is a real Feeling of the Divine ASM- CHARACTERISTICKS, Vol. I. p. 53. This is what our Author advances, when in Behalf of Enthusiasm he quotes its formal Enemies, and fhews that they 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 praise a Saint, they ought fo to give his Character, as to re02 duce they are as capable of it as its greatest Confeffors and Martyrs. So far is he from degrading Enthufiafm, or difclaiming it in himself, that he looks on this Paffion fimply confider'd, as the most natural; and its Object, the jufteft in the World. Even VIRTUE it-felf he takes to be no other than a noble Enthusiasm justly 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 4eal, 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, TongAdv, oper] Honefty it-felf, in view; and instead of outward Forms or Symmetrys, is ftruck 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. Mifcel, 2. ch. 1, duce all his Actions, and all his Virtues to one Point? A. That fhews the Orator's Invention and refin'd Senfe. B. I understand you. It feems you don't like that Method. A. I think it wrong in most Cases. He muft 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 just Character, is to paint the whole Man, and to fet him before the Hearer's Eyes, fpeaking and acting. In defcribing the Course 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 praising holy Perfons is to recount their laudable Actions. This gives a Body and Force to a Panegyrick: this is what instructs People; and makes an Impreffion upon their Minds. But it frequently happens that they return home without knowing any 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 feparate Facts, related without Connection. On the contrary a Preacher ought to paint a Person to the Life; and fhew what he was in every Period, in every Condition, and in the moft 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 Defigns. B. You wou'd chufe 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, clofe, 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 most 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 |