other prospect but that of being well entertained, wherein if they
happen to fail, they return wholly disappointed. Hence it is become
an impertinent vein among people of all sorts to hunt after what
they call a good sermon, as if it were a matter of pastime and
diversion. Our business, alas! is quite another thing; either to
learn, or at least be 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 nor 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
anything 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