reminded of our duty; to apply the doctrines delivered, compare the rules we hear, with our lives and actions, and find wherein we have transgressed. These are the dispositions men should bring into the house of God, and then they will be little concerned about the preacher's wit or eloquence, nor be curious to inquire out his faults and infirmities, but consider how to correct their own.
Another remedy against the contempt of preaching is, that men would consider, whether it be not reasonable to give more allowance for the different abilities of preachers, than they usually do; refinements of style, and flights of wit, as they are not properly the business of any preacher, so they cannot possibly be the talents of all. In most other discourses, men are satisfied with sober sense and plain reason: and, as understandings usually go, even that is not over frequent. Then why they should be so over nice in expectation of eloquence, where it is neither necessary or convenient, is hard to imagine.
Lastly, The scorners of preaching would do well to consider, that this talent of ridicule, they value so much, is a perfection very easily acquired, and applied to all things whatsoever; neither is any thing at all the worse, because it is capable of being perverted to burlesque: Perhaps it may be the more perfect upon that score; since we know, the most celebrated pieces have been thus treated with greatest success. It is in any man's power to suppose a fool's cap on the wisest head, and then laugh at his own supposition. I think there are not many things cheaper than supposing and laughing; and if the uniting these two talents can bring a thing into contempt, it is hard to know where it may end.
