The Dignity of Preaching, Sermon
THE DIGNITIE OF PREACHING.
1. THESS. 5.20.
Deſpiſe not Prophecying.
THE verſe next before this, I handled not farre hence, now well neere halfe a yeere agoe. My meaning was to hauehave there alſo treated, both vponupon this & that which followeth, if there had been opportunitie. But now, this Lecture being well begun, (and I pray God it may ſo long continue) and my ſelfe being called to beare a part therein, I thought with my ſelfe, I could not chuſe a more fit text, wherwith, to ſet on with this worke, it being ſo direct to procure honor to this preaching buſineſſe, which the gentlemen of theſe parts (for their own good and the Townes) hauehave ſeemed ſo deſirous of, and vponupon which they profeſſe to hauehave dependance. I delight not to be long in preambles, I am come hither to diſcharge the dutie of a Preacher, not of an Orator.
Thus then, it was Pauls aduice in the precedent verſe,The coherence of the text. to eueryevery one ſenſible in himſelfe of the graces of Gods ſpirit; ſuch as doe accompanie ſaluation, to beware of quenching them, and ſo accordingly to endeuour to keepe life in them; yea and to adde more heate vntounto them, by all good meanes. Now a ſpeciall meanes both to continue and to augment this ſacred fire, is here preſcribed, and it is this, not to deſpiſe prophecying: ſo hauehave you of a ſhort text the connexion in ſhort.
I cannot be profitable to you in diſcourſing vponupon theſe words,The opening of the words. vnleſſe I make you to know what that is which is here termed Prophecying, and what not to deſpiſe Prophecying. In the ſtricteſt taking of the word, to Prophecie, is to foretell ſome future thing, and ſo accordingly they were anciently termed Prophets, to whom God reuealed his ſpecial purpoſes touching the after times. But now in the new Teſtament we finde this Prophecying, not ſo much to ſignifie a reuealing before hand, by diuine inſpirement, what touching States and Common-wealths, and particular perſons ſhall enſue, as an expounding the Scriptures in ſuch ſort as might beſt aduance the common benefit. Me thinkes I finde in Paul an exact definition of Prophecying; It is a ſpeaking to men, to edifying, to exhortation, to comfort a1. Cor. 14.3.. It is euen the very ſame which we terme, Preaching. I could countenance this interpretation, by the names of men, which deſerue reſpect, but Pauls deſcription is warrant enough: whatſoeuer any ſay, diſcouering their opinion touching this words meaning here, they ground vponupon the place of Paul which I hauehave named. Plowing therefore with the ſame Heifer, we may ſoone attain to the depth of that which may be thought the Riddle of this place.
Now not to despiſe, here is to honor: for in this caſe there can be no third. He who doth not deſpiſe Prophecying, doth honor it, and he who doth not honor it, doth despiſe it. So that to come as ſoone as I can to the principall matter of this verſe, you may pleaſe to entertaine it as it is preſented you in this forme:The generall doctrine. That the exerciſe of preaching ought to receiue from vsus all esteeme.
Wouldeſt thou that the ſpirit of God, namely, the ſauing graces thereof, might bee conueied into thee and preſerued in thee? loe, God hath giuen gifts vntounto men, and hath furniſhed them with skill of right diuiding his holy and ſacred word, Paſtors and Teachers for the gathering together of his Saints, and for the comfortable diſcouerie of the ſecret of the Goſpell: ſee thou hearken vntounto theſe, and let their labour in the word, be ſweete and precious to thy ſoule. This is the effect of Pauls counſell here, which now that wee hauehave found out, to the end it may bee more vſefull, I am now a little further to enlarge. My proofe of this doctrine ſhall be made good by the declaring of two things. 1. That it is the expreſſe will and ordinance of God, that there ſhould be in his Church a certaine calling of men, ſet apart to this worke and ſeruice, of making the holy Scriptures vſefull to the people by the act of preaching. 2. That this act of preaching is ſo ordained by God, that wee hauehave no aſſurance in the world to attaine ſaluation but by it. Theſe two poynts well cleered, will take away all doubt touching this doctines truth. For if preaching be Gods ordinance, ſhall it not be honoured? and if we hauehave without it no hope of being ſaued, ſhall it not deſerue eſteeme? If then I ſhall be able to double theſe two two poynts, I ſhall hope to procure an eaſie paſſage for the maine doctrine into the heart and ſoule of eueryevery one that heares me. So that you wil not crie when I hauehave done, as they did againſt Paul, Away with ſuch a fellow from the earth bAct. 22.22., but rather breake out into ſome ſuch note, as theirs that followed Chriſt, Lord euermore giuegive vsus this preaching cIoh. 6.34.. My firſt taske muſt be this, to make it to appeare, that God neuer purpoſed to leaue his holy word to be no more but read, either priuatly in mens houſes, or publikely in our Churches; but appointed there ſhould be men ordained, to expound the ſame by voyce, and applie it to the occaſions and neceſſities of the people for their edifying. For this is the ſoule of prophecying, and the very life of preaching. It openeth the Scripture, to ſhew what it meaneth, it fits it to the particular vſes and caſes of the hearers. Now that there hath been from the beginning a Calling of men to deale betwixt God and man in the things of God, the courſe of the holy ſtorie makes it plaine. In the daies before the flood (beſides that the firſt borne of eueryevery familie was an officer of this kinde) we reade particularly of Enoch and of Noah; the one a Prophet by the teſtimonie of S. Iude dIude verſ. 14., the other a Preacher of righteouſnes by the witnes of S. Peter e2. Pet. 2.5.. In the following times, notwithſtanding the ſmalnes of Gods Church for diuers yeeres, yet that which is ſaid of Melchizedech, that he was a Prieſt of the moſt high God fGen. 14.18., is an argument, of ſome ſuch ranke and condition of men as I now ſpeake of. As the people of God multiplied and began to put on the ſhape of a Body politique, ſo this courſe became more euident and more ordinary. Then the Tribe of Leui was deputed to a ſpeciall attendance vponupon this function gDeut. 33.10., and from thence there was a continuall ſucceſſion of men ſitting in Moſes chaire vntill our Sauiours time. Chriſt when hee came did not ouerthrow this courſe, but eſtabliſh it. He appoynted Apoſtles firſt hLuke 6.13., they being by him inſtructed in the things which pertaine to the kingdome of God iAct. 1.3., and preciſe to ordaine nothing but that which thē ſelues had receiued k1. Cor. 11.23., as they were diligent in reſpect of their perſonall induſtrie, ſo they appoynted ſuch as themſelues (in regard of the ſubſtance of their office) and gaue order (for the perpetuating of this courſe) to make choyce of faithfull men ſtill to be employed in this ſeruice m2. Tim. 2.2.: and Paul ſaith expreſly that Chriſt aſcended on high to giuegive gifts vntounto men, euen that there might be ſuch for the gathering together of the Saints to the end of the world nEph. 4.11. &c.. Now, as ſuch a Calling was of old, and muſt continue till time ſhall be no more, ſo the ſpeciall intendment was to teach. See for proofe in the old Teſtament, Deut. 33.10. 2. Chro. 15.3. and in the new, Mat. 28.19. 2. Tim. 2.2. Therefore (as we gather by our Sauiours ſpeech to Nicodemus) they of this profeſſion were called Masters in Iſrael oIoh. 3 10., and after in the ſame ſort Teachers pEph. 4.11.. The matter of their teaching was in the old Teſtament termed the Iudgement and Law of God qDeut. 33.10., and in the new it is ſaid to be whatſoeuer Chriſt hath commanded rMatth. 28.20., and more briefly the Word ſ2. Tim. 4.2.. The manner of their teaching in the old Teſtament, is reported to be reading in the booke of the Law, diſtinctly giuing the ſenſe, and cauſing the people to vnderſtand the reading tNeh. 8.8.: in the new, a publiſhing of the ſecret of the Gospell uEpheſ. 6.19.; a dealing vntounto the people the Gospell of God x1. Theſ. 2.8.. Now in teaching it is manifeſt, that there is a further matter then the publiſhing to the people, by reading from out of the booke, the words and tenour of the Scripture. EueryEvery ordinary man will quickly conceiue ſo much out of the nature of the word; Teach: Doth a Schoolmaſter teach his ſcholler in reading to him his Rule, vnleſſe he doe alſo cauſe him to vnderſtand it, and ſhew him how he may practiſe that which is the purpoſe of it? Doth a man of occupation teach his apprentiſe his trade, by propounding certaine generall precepts, if hee doe not diſcouer to him that which wee terme the Myſterie of his profeſſion in particulars? Thus farre we are come in the proofe of this firſt branch.
It is the ordinance of God, that there ſhould be a Calling of men, to deale betwixt him and man, and that eueryevery one called to this calling ſhould be apt to teach y1. Tim. 3.2.. He that wants this knowledge is no Prieſt for me, ſaid the Lord of old zHoſ. 4.6.. Agreeing hereto is ye wholeſome order of our Engliſh Church, in which no man is admitted Presbyter,See the booke of ordination of Biſhops, Prieſts and Deacons. but he is firſt exhorted by the Biſhop, to conſider that his office is of great excellencie, and of great difficultie, ſuch as he cannot by any other meanes compaſſe, but with Doctrine and exhortation taken out of the Scripture: and then, after he is asked, whether hee is determined to inſtruct the people committed to his charge with the Scriptures; in the end (a Bible being deliuered into his hand) he is willed to take authoritie to preach the word of God. And by the booke of Common Prayer it is manifeſt that none ought to adminiſter the Sacrament of the Lords Supper to the people, but he who may boldly ſay to the people, If there be any of you which cannot quiet his conſcience, See the Booke of Common Prayer, in one of the Exhortations to be ſomtimes vſed at the diſcretion of the Miniſter.but requireth further counſell or comfort, let him come to me, or ſome other diſcreete and learned Miniſter of Gods word, and open his griefe that he may receiue ſuch ghoſtly counſell, aduice and comfort, as his conſcience may be relieued. It is meant that hee ſhould hauehave ſomewhat in him, who muſt openly in the congregation make ſuch an offer. Our learned men doe in their writings deride that of the Popiſh Decretals,Decret. p. 1. diſt. 28. c. 5. Homilias per Circuitum anni Dominicis diebus & feſtiuitatibus aptas. which require little more of a Prieſt then to fetch out according to the rule of his Rubricke, the appointed ſeruice for the day. I muſt yet adioyne one thing more before I quit this branch, namely, that this is alſo Gods ordinance, that of this ſort there ſhould bee ſome in eueryevery Towne, and that the ſame ſhould performe this Teaching-ſeruice eueryevery Sabbath. The ordinance for eueryevery towne may bee probably collected out of the ancient ſcattering of the tribe of Leui through all the land, out of that which is ſaid, that they (viz. the Leuits) taught all Iſrael b2. Chro. 35.3.; and by that which is reported, that when Chriſt was teaching, there ſate by, Doctors of the Law, which were come out of eueryevery towne of Galile and Iudea, &c. cLuke 5.17.: More directly by that, that Moſes was preached in eueryevery citie dAct. 15.21.; and the Apoſtles ordained Elders in eueryevery Church eAct. 14.23. foreign.: according whereunto was Pauls Iniunction to Titus, to conſtitute ſuch in each citie fTit. 1.5. foreign.. Hereupon came the terme of charges in the old Teſtament g2. Chro. 35.3., and of flocks in the new h1. Pet. 5.2.. Then the ordinance for eueryevery Sabbath is iuſtly gatherable out of ye former ſaying, Moſes was preached in the Sinagogues eueryevery Sabbath day iAct. 15.21.; and it may be without violence concluded out of that cōmandement of the Apoſtle to preach in ſeaſon k2. Tim. 4 2.: what better ſeaſon, then when the people reſt from all other ſeruices, and meet together in one place for holy duties? This courſe was held in the daies next following the Apoſtles. It is the report of Iuſtin Martyr that in his time,Iuſt. Martyr Apol. 2. Tertul. Ap. c. 3. Reading and opening the word laſted an houre long eueryevery Sabbath: and Tertullian, that there was not a meeting of the Chriſtians, wherin their ſoules were not fed with holy Sermons before they departed. It was a decree of the Councell of Mentz, vnderunder Charles the great, that there ſhould be a courſe taken, that there ſhould not bee one wanting, who ſhould vponupon the Lords daies preach the word of God,Iuxta quod vulgus intelligere poſſit. Babing. on the Lords Prayer. to the vnderſtanding of the people: With this conſents that opinion of Reuerend Biſhop Babington, of reſpectiue memorie, namely, that a Miniſter can no more enter the Church vponupon a Sabbath day without preaching, and not be guiltie of a damnable ſinne, then Aaron could goe into the congregation without death, in caſe, that at his entrance in he did not ſound his bels. And againe,Idem vponupon the Command. he ſinneth the ſinne of a dumbe dogge, who paſſeth ouer the Sabbath day without preaching, and therein maketh the people guiltie of the prophanation of Gods holy day. VponUpon this ground the Canons of our Church hauehave ordained that eueryevery beneficed man (allowed a Preacher) ſhall preach one Sermon eueryevery Sunday in the yeere: and againe,Can. 45. that eueryevery Incumbent ſhall eueryevery Sunday before Euening Prayer examine and inſtruct the youth and ignorant perſons of the pariſh in the tenne Commandements,Can. 59. the Articles of the beleefe, and the Lords Prayer. Theſe things I note to preuent a conceit which ſome may hauehave, that I come hither to open a packe of Puritanicall ware, and to vent ſome priuate humorous opinions; you may ſee that that which I auouch touching the ordinance of God in this poynt, is the iudgement of our Church. And thus hauehave I finiſhed the firſt part of my proofe, that preaching is Gods ordinance. It is his will that the ability for it ſhould be in eueryevery Miniſter, and the execution of it in eueryevery Congregation, eueryevery Sabbath.
The next part of my proofe is, that without dependance vponupon preaching we hauehave no aſſurance of ſaluation. To make this manifeſt, I demaund, whether we beleeue the Scripture? that without faith it is impoſſible to pleaſe God lHeb. 11.6.: and whether any other meanes be ſanctified by God to beget Faith, beſides the hearing of a Preacher? that, I am ſure, is ordained to that end mRom. 10.14.17.: as for any other mainly deputed thereto (without this) I am ſure there is no in… euidence in all Gods book. The Lord hauing Saints to gather and to tranſlate out of the kingdome of darkneſſe, hath appointed and gifted Paſtors and Teachers to that end nEph. 4.11.: ſo much is apparant. And whereas the promiſe of ſaluation is limited only to ſo many as God ſhall call oAct. 2.39., (whereupon they which ſhall be ſaued are termed a called companie pIude verſ. 1.,) faine would I know whereto calling hath reference but to a voyce? What voyce ſhall wee thinke it to be, but that which ſoundeth in the publike Miniſterie? Chriſts voyce wee will all yeeld it to be, and ſo we may well, (for his ſheepe heare his voyce qIoh. 10.27.:) and where is Chriſts voyce now, but in thoſe who by their calling are in Chriſts ſtead r2. Cor. 5.20.? and of whom hee hath ſaid plainly, He that heareth you heareth me ſLuke 10.16..
As we can hauehave no certaintie of our Election, vnleſſe wee giuegive diligence to make our calling ſure t2. Pet. 1.10.: ſo what warrant hath any man to thinke hee is called, but by that meanes which God ordained to call the Gentiles? and what meanes finde we that to be, other then this? Goe teach uMatth. 28.19., Preach the Goſpell to eueryevery creature xMar. 16.15.. What can be plainer then this? God hath reconciled vsus vntounto himſelfe by Chriſt, and hath giuen vntounto men a miniſtrie of Reconciliation y2. Cor. 5.18.. We will ſoone yeeld that by this place it is proued that there is no comming vntounto God the Father, but by Chriſt: ſhall it not be as ſtrongly proued thence, that there is no ordinary acceſſe to Chriſt, but by the miniſtrie? What moued our Sauiour to pitie the multitude being without a ſhepheard, (a laborer in the Lords harueſt zMatth. 9.36.) was it not becauſe they were in apparant hazard of ſaluation, being ſo deſtitute? Why is the land of Zebulim and Nepthalim ſaid to ſit in Darknes, and in the Region of the ſhadow of death, vntill the light of preaching ſhone among them aMat. 4.15.16., but becauſe the inhabitants were in the high way to hell, without miniſteriall inſtruction? Note that ſpeech: Iſrael, a long time, without God, and without a Prieſt to teach b2. Chro. 15.3.. No Prieſt to teach, no intereſt in God. There is no Logick in the world to conclude otherwiſe. I am faine to ſtint my ſelfe in that which I could ſay in this argument. I heare what men ſay, when they be not able to elude the euidence of theſe teſtimonies. Obiect. They obiect and crie out, Oh Crueltie, oh Barbariſme! now you doe damne all that hauehave no preaching. Anſwer. I ſpeake al this while of a way and courſe to which we are tied, and whereto wee muſt truſt, and out of which wee may not venture. I take not on me to preiudice the power or merciemercy of God, I will not for a world ſay in a pulpit, that there are none in heauen, which neuer heard a Sermon; I am not ignorant of Gods ablenes to ſaue as he pleaſeth, I know God can giuegive bread from heauen cExod. 6.; he can make one ſute of clothes, or one paire of ſhooes to ſerue a mans turne fortie yeeres dDeut. 29.5.; he can cauſe the earth to yeeld corne without ſowing eIſai. 37.30.; he can make one pitcher of oyle to pay a great deale of debt f2. King. 4.2.. But what of this? no warrant hence for me to ſay, Husbandrie is not the ordinarie meanes of hauing Corne; ſowing & mending the ordinarie meanes to preſerue apparell; prouidence and induſtrie, and endeuour to get money, the ordinarie meanes to pay debts. Becauſe the Iſraelites were fed with Mannah, may I lie vnderunder a hedge in the Sunne looking till Mannah drop into my mouth? or becauſe Corne once grew without ſowing, goe fell away my Plough: and like Salomons ſluggard gProu. 26.15., ſheathe vp my hands into my boſome, and renounce husbandrie: or becauſe of that of the Prophets widow, diſcharging debt by a pitcher of oyle; purpoſely runne my ſelfe into debt, many pounds, reſoluing to leaue to my Executor a Iarue of oyle to pay all; we would laugh at ſuch inferences, and think a man halfe mad, who ſhould make ſuch concluſions. And yet I know they are better a great deale then this; that becauſe wee doe not ſay they are all damned which hauehave no preaching, therefore Preaching is not the ordained meanes to ſeeke ſaluation by, I ſay theſe concluſions are better, becauſe wee hauehave euidence of ſome, ſuſtained in outward things by ſuch vnuſuall meanes, but there is no certaintie of any particular mans ſaluation without miniſteriall Teaching. As therefore notwithſtanding Gods dealing with the Iſraelites, with Hezechiah, with the widow, I may boldly ſay, that he who truſts to be fed from heauen, ſhall be ſterued; and he who ſuppoſeth to pay his debts with a pitcher of oyle, ſhall rot in priſon: So he who thinkes to be ſaued without preaching, ſhall be damned. We muſt looke to what God bids vsus doe, and not to what he in his abſolute power can do. Gods extraordinarie working is no impeachment at all to the truth of an ordinarie Rule. Obiect. There be ſome which hauehave gotten that by the end, which Auguſtine reports touching himſelfe, how that hee heard a voyce ſaying to him,Confeſ. lib. 8. c. 12. Take vp and reade, take vp and reade. And ſo taking the new Teſtament, he fell ſuddenly at the firſt opening of the booke vponupon that place: Not in gluttonie and drunkennes, &c. hRom. 13.. and hereby it is ſuppoſed Auguſtine was conuerted: whereupon they would conclude a poſſibilitie of turning a man from the power of Satan vntounto God without preaching. Anſwer. Hereupon I anſwere, that who ſo ſhall ſay, that Auguſtine was not conuerted vntill he heard that voyce, ſhall deliuer an vntruth. For it is plaine that Auguſtine had before that time been in ſpirituall affliction, greatly exerciſed with a combat betwixt the fleſh and the ſpirit, as appeareth plainly in the chapter going next before this, whereas he reports the matter of the Voice: And when this Voyce came, he was on his face weeping and at prayer, earneſtly confeſſing his ſinnes, and deſiring to bee deliuered from them. This Voyce is rather to be reputed a confirmation and perfiting of his conuerſion, then the proper inſtrument of working it. If wee would know whereby in deede he was conuerted, let himſelfe be heard, whoſe report this is,Confeſ. lib. 5. cap. 13.14. That being a Rhetorician, he came to the citie wherein Ambroſe was Biſhop, deſiring there to profeſſe Rhetoricke: while hee was there hee would needs goe heare Ambroſe preach,Non vt doctorem veri. Not as a Teacher of the Truth, (ſo are his own words) for hee thought there was no ſuch to bee found among the profeſſors of the Chriſtian faith) but becauſe hee had vntounto him ſhewed kindneſſe. Now marke what hee ſpeakes, directing his ſpeech to God:Ad eum per te ducebar neſcius, vt ad te per eum ſciens ducerer. Omni die Dominico. Senſim & neſcius. To him I was by thee led vnawares, that by him I might through knowledge be led to thee: and ſo he goeth on to ſhew how by hearing him, whom (as hee reports other-where) he heard preaching eueryevery Lords day, he was brought by little and little ere he was aware, neerer and neerer to the embracing of the truth. An excellent example for the confirmation of this point, that preaching is ye meanes of a mans conuerſion. And yet I adde, that in caſe it were true, that the reading of that place had been the direct meanes of his Turning, yet it were nothing to the preiudice of that which I now teach, for I would ſay (and well I might) it was extraordinarie, and ſuch whereof we can make no Rule: and ſo indeed whenſoeuer any man is brought to hauehave ſauing grace & true faith otherwiſe then by preaching, it is a courſe out of courſe, ſuch wherein God will ſhew his power and merciemercy, and the freedome of his proceedings; not ſuch wherupon he will hauehave vsus ſimply and generally to relie. I returne then to my poynt, which is this: We hauehave no warrant to expect ſaluation any other way, then by dependance vponupon preaching; neither may we (to ſpeake of an ordinary courſe) perſwade our ſelues wee are in the way of ſaluation, vnleſſe wee be ſenſible of our being ſet into it by this meanes. God doth diuers things (as it it were) by way of preparing mē to grace: ſuch are afflictions, croſſes, inward affrightments; but when all is done, and ſpoken that can be, to this wee muſt come at laſt, that the maine worke (ordinarily) either by preaching it is wrought, or not at all. What an abſurd thing were it to acknowledge preaching to be Gods ordinance, and yet to denie it to be ſimply neceſſarie to ſaluation, and to mince it ouer with (I know not what) faire termes, that it is good if it may bee had, and profitable for thoſe who hauehave no other helpes, and the like? Why? what make we of Gods ordinances? doe we account them only matters of conueniencie, and not of neceſſitie? For my part I know no more ſcripture for faith without preaching, then for ſaluation without faith; I am ſure the ſame ſpirit of God which hath ſaid, Beleeue that thou maiſt be ſaued, hath alſo ſaid, Heare that thou maiſt beleeue: you would al crie out vponupon me (and you well might) if I ſhould ſay, a man may be ſaued without praying; & yet men are readie to account it halfe an hereſie, to auouch that a man cannot be ſaued without preaching: yet S. Paul linkes theſe together vponupon one ſtring, Saluation, Prayer, Beleeuing, Hearing, Preaching, Sending iRom. 10.13.14.. Men cannot be ſaued without praying to him that can ſaue: They cannot pray to him without beleeuing on him; they cannot beleeue on him without Preaching; they cannot preach without Sending: and whom did God euer ſend, who was not able to diuide the word for the peoples edifying?
The things which God hath ioyned together let not man ſeparate kMatth. 19.6.: we will grant the beginning, (no ſaluation without prayer, no praying without faith) but we will diſtinguiſh vponupon the latter, (no beleeuing but by waiting on a Preacher which is ſent). Thus (I hope) albeit I hauehave not ſaid ſo much as might be ſaid in ſuch an ample ſubiect, yet I hauehave ſaid enough to confirme the two things which I vndertook: namely, firſt, that preaching (vnderſtanding thereby, as before, a ſpeaking to men to exhortation, edifying and comfort) is Gods ordinance: Secondly, that hee hath not reuealed or warranted vntounto vsus any other way of being ſaued; other helpes with this: all fruitleſſe and in vaine with the neglect of this. Theſe two things being true, ſhall not the maine doctrine be true, that the preaching of the word by men deputed of God to that ſeruice, doth deſerue eſteeme? Indeed as the whole worſhip of God deſerues honor, ſo this ſeruice eſpecially, as being the chiefe of all the reſt. It is more excellent then the adminiſtration of the Sacraments: Paul was ſent to preach, not to baptize l1. Cor. 1.17., that is, to preach was his maine errand; for baptize ſome he did, which he might not hauehave done if he had not bin ſent. It is more noble then gouerning and the adminiſtration of diſcipline,Apol pag. 3. ſ. 300. becauſe (as ſaith the Reuerend Bilſon) God gathereth his Church by the mouthes of Preachers, not by the ſummons of Conſiſtories: and Paul requiring honour to bee ſhewed to Elders ruling well, willeth it to bee ſhewed eſpecially to thoſe that labour in the word and doctrine m1. Tim. 5.17., as the perſons employed in the better buſineſſe. It excelleth reading as much as the Apothecaries bruſing and breaking the perfume doth the preſenting it in lumpe; the houſeholders cutting the bread to the family, the ſetting it down in the whole loafe; the ſtirring vp of the fire, and the blowing it with the bellowes, the letting it lie couered in the aſhes: all which are the ſimilitudes to this end vſed by Reuerend B. Babington in his expoſition of that petition of the Lords Prayer (Thy kingdome come). It is more of worth then prayer: for what but preaching ſhall direct to pray? and whether in reaſon ſhall be thought more excellent, our ſpeaking to God, (which is prayer) or Gods ſpeaking to vsus (which is preaching?) and looke 1. Cor. 14. and ſee whether Paul doth not preferre prophecying before all other ſpirituall gifts, and makes it to bee the chiefe, euen where hee alſo ſpeakes touching prayer. If then the worſhip of God is worthie of reſpect, the exerciſe of preaching moſt of all, as being indeed the beſt of all. It is worthily reiected as a popiſh barbariſme by learned Morton, Apol. p. 1. lib. 2. cap. 21.that opinion, that the duties of the Sabbath ſerue not ſo much to edifie the people, as to ſerue the Lord: which the Papiſts maintaine for the vpholding of that abſurd propoſition, that the hearing of a Maſſe is to bee preferred before the hearing of the word. So that by the beſt of iudgement, the preaching of the word is reputed the maineſt part of Gods publike worſhip. I hauehave now done with the prouing of the doctrine. EueryEvery way I hope it is cleere: Honour and eſteeme is the due of preaching.
There is much matter by way of vſe to be deriued hence:A double vſe. 1. For Miniſters. Firſt, this concernes vsus that are Miniſters: ſecondly, this concernes all good Chriſtians generally. Firſt for vsus Miniſters, this doctrine binds vsus to maintaine by al good meanes the honor of preaching, & to beware how we do bring this reuerend and ſacred ordinance of God into contempt; of all men, it ſtands vsus vponupon to endeuour that that may bee duly eſteemed, which God commands not to be deſpiſed: It is the life and glorie of our profeſſion: it were a ſtrange thing if we ſhould not care to bring it into diſgrace: I ſay it is the glorie of our profeſſion: for when it may be ſaid of a man, hee is a Miniſter, but no Preacher, it is like that which is ſaid of Naaman n2. King. 5.1., he was a great man, and honourable in the ſight of his Lord, he was alſo a mightie man and valiant, but a Leper. This is a (But) which darkneth all the reſt: So that thereon I inferre, how much it behoues vsus, to labour to vphold the reputation of preaching; becauſe to bee termed a Preacher, is the faireſt flower in our garland. Me thinkes I ſhould not ſay much of this: and therefore I will rather applie my ſelfe,Three things by which a Miniſter ſhal promote the honour of Preaching. 1. to ſhew how wee may ſaue this courſe from contempt, then to proue that wee are in equitie tyed thereunto. Thus then, there are three things by which a Miniſter ſhall aduance the honour and eſteeme of prophecying. 1. Diligence in preaching: It is that which Paul calleth in one place labouring o1. Tim. 5.17,; in another, a being inſtant p2 Tim. 4.2; in a third, a preaching the Goſpell with much ſtriuing q1. Theſ. 2 2.; It is the Lords worke r1 Cor. 16.10., and curſed be he that doth it negligently ſIere. 48.10.. It may be thought in the reaſon of fleſh and blood, that this is no meanes to make preaching honorable, but to auile it rather; Obiect. in as much as (according to the old ſaying) familiaritie breedes contempt; and excellent things when they once become ordinarie, are the leſſe regarded. If Sermons were daintie, and mens ſtomacks were kept ſharpe, they would be more eſteemed. Anſwer. It is not ſo in this caſe, when the people are once brought to vnderſtand the neceſſitie of preaching, (the neceſſitie, I ſay, both for ſaluation and for the worſhip of God, in as much as without it ſaluation is in hazard, and the worſhip of God is maimed) ſurely then, the more they hauehave it, the more they will honour it; and the more frequently the kingdome of God is preached, the more they will preſſe vntounto it tLuke 16.16.. Looke into experience, and ſee whether the ſeldomneſſe of this ſeruice doth not cōfirme the people in their opinion, of the no great neceſſitie of it; which is the maine ground of contempt? Suppoſe a pariſh hauehave an Incumbent reputed learned, but yet remiſſe in preaching, ſhall not his ſlacknes cauſe the people to conclude, yt preaching is not ſo ſimply neceſſarie as it is thought? will they not ſay, Our Miniſter is learned and of iudgement, and knowes what is what; ſurely if preaching were ſo vſefull, hee would be more frequent in it then hee is? And what hath bred thoſe preiudiciall paradoxes to preaching, as that reading is preaching, &c. but the indiſpoſition of men of gifts to be diligent in preaching? The vnwillingnes & backwardnes of men to ſpend themſelues this way, hath cauſed (for the hiding of their ſhame) a ſtraining of wits, and a wreſting of Scripture, to proue the competencie to ſaluation of a reading Miniſterie: ſuch ſpurious propoſitions had neuer ſeene the light, if diligence in this dutie had vniuerſally been made conſcience of. Therfore we muſt yeeld that, that which old Latimer (a man who ſacrificed his life in Gods cauſe) once blamed vnderunder the witty terme of ſtrawbery-preaching, is a ſpeciall meanes to lay the honour of preaching in the duſt. It brings a ruſt, yea and a curſe vponupon our gifts, and begets a kinde of habite of idlenes, and cauſeth the people to reſpect that little which we performe but little: when I ſpeak of diligence, I doe not meane that a man ſhould be euer and anon in the pulpit: for there muſt be a time of gathering, as well as of diſperſing; and there is a kinde of mercenarie diligence in ſome, which is meete to be reſtrained: but this is diligence; a man is readie to take all occaſions to doe good; eſpecially bindes himſelfe conſtantly vponupon Gods day to be buſied in Gods word. Happie is that ſeruant whom his maſter when he commeth ſhall finde ſo doing.
2. The manner of handling the word of God in preaching ſo as it is fit. If any man ſpeake, The ſecond way of honoring preaching by Preachers.let him ſpeake as the words of God u1. Pet. 4.11.: let him remember what hee hath in hand, and ſo deale accordingly. I remember how often Paul ſtands vponupon his manner of preaching x2. Cor. 2.17.4.2. Theſ. 23.: It is Hoſeas phraſe, the great or honourable things of the law of God yHoſ. 8.12.; yet may theſe be ſo vſed, as that they may ſeeme baſe to thoſe that heare them. Woe be to that good meate that muſt paſſe the fingers of a ſlouen, before it comes to the mouth of the eater. I louelove not to be forward to taxe any mans preaching, and therefore I will ſo ſpeake as ſhewing rather what may be, then what is. There may be a preiudicing and an endangering the honour of preaching in handling it, two waies: One is, too much exactnes: as when men ſtriue to hauehave eueryevery word in print, and to ſtand in equipage; one neither higher nor lower, neither further foorth, nor more bacward then another; and doe affect termes more then matter: embelliſhing their Sermons with the gleanings of all manner of authors, ſacred, prophane, any thing which may bee thought to ſmell of learning, and may raiſe an opinion of Eloquence, profoundnes, varietie of reading in the hearers. Obiect. Will, I ſay, this make preaching to be deſpiſed? Anſwer. rather it is like to procure admiration and reuerence, and to cauſe a kinde of aſtoniſhment in the hearers: happely it may for the preſent draw ſome ſuch ſuperficiall reſpect to a Preacher, as that which is counted euen by the heathen a vanitie in Demosthenes: Tully termes him Leuiculus Demoſthenes. Tuſ. Qu. Hic eſt ille Demoſthenes.he ſaid it pleaſed him ſecretly when as hee went in the ſtreetes, hee ſhould heare the womē that carried water, ſay, There goeth eloquent Demoſthenes. Thus a man may be rewarded with ſome ſuch breath for this windy kind of preaching: but when it cōmeth to the touch, this ſhall bee found to diſhonour Gods ordinance in true iudgement. For what is that which indeed makes preaching honourable in the hearts of Gods people, but their vnderſtanding it, ſo as that they may feele the ſweetnes of it, and receiue comfort by it? That therefore which hindreth vnderſtanding muſt needs expoſe this courſe to a kinde of diſgrace: what contentment ſhal a man take in it, when he conceiues but little what it meanes? It comes in our ordinarie congregatiōs, to as little purpoſe (ſuch a kind of teaching) as that which is ſaid in the Prouerb,Hic mulget hircum, ille ſupponit cribrum: foreign? Where one doth milke a goate, another holds vnderunder a ſieue. It may bee the matter is good and excellent, but the hearer holds no more then a ſieue: becauſe nothing to any great purpoſe is vnderſtood. It is the pithie plainnes, which is the beautie of preaching. A text well opened, handſomely diuided, inſtructions familiarly raiſed, ſubſtantially proued by the Scripture, powerfully preſſed vponupon the hid man of the heart, faithfully applied to the ſoule & conſcience of the hearer. This is the courſe which makes manifeſt the ſecret of his heart, and brings him to fall downe on his face and worſhip God, and to ſay that God is in the Preacher indeed z1. Cor. 14.25. Ferrum poteſt quod aurum non poteſt.. It is truly ſaid that in ſome caſes Iron can doe that which gold cannot: and ſo that which is by ſome in their nicenes and curioſitie accounted but a blunt kinde of teaching, ſhall yet doe that which the more glorious, and gliſtring and gaudie courſe could not effect. The kingdome of God is not in word, but in power a1. Cor. 4.20.. I hauehave heard of a thing that fell out once at the Councell of Nice, where a Chriſtian of no great learning in eſteeme,Ruffin. hiſt. lib. 2. cap. 3. conuerted a learned man, whom all the learned Biſhops with all their skill and eloquence could not perſwade: the partie wonne, brake out into theſe words: Oh you learned men, as long as the matter went by words, againſt words I oppoſed words; and that which was ſpoken I ouerthrew by the art of ſpeaking: but when in ſtead of words power came out of the mouth of the ſpeaker;Non poterunt verba reſiſtere veritati (or, virtuti) nec homo aduerſari potuit Deo. words could not withstand truth, nor man ſtand out againſt God. Thus that plaine kinde of teaching, in which the euidence of the ſpirit is to be ſeene, works that which the more curious and refined eloquence could not doe.
A ſecond way, by which in handling the word, preaching may be made contemptible, is in another extreame: namely, when the manner of dealing with the word is ouer ſleight, too looſe, and ſuperficiall; a man vents raw, ſudden, vndigeſted meditations, ſuch as hauehave no manner of coherence, either with the text, or with themſelues: the text is rather torne, then diuided, rather toſſed, then handled; rather named (becauſe it is the faſhion to hauehave a text) then followed ſo, as that the hearer may ſee the courſe, by which all is drawne from the text. Here a man makes a ſhift to rub out an houre, and to hauehave ſomewhat ſtill to ſay; he is much like the begger, of whom we ſay, he is neuer out of his way, though he be neuer in his way: ſo in this caſe, a man is neuer out of matter, though he ſpeakes neuer to the matter. This makes preaching ridiculous, & laieth it open (as it falleth from ſome mouthes) vntounto a iuſt ſcorne. The common ſort happely eſpy not the weaknes by and by, thinking all well ſo long as one goeth on; but the more aduiſed holding it vp, (as it were againſt the light) ſee the rawneſſe and raggednes and independance of that which is deliuered. It is an honor to a Sermon, when (as the ſaying is) it ſhall ſmell of the candle, and teſtifie for it ſelfe, that there was afore-hand care to deale ſubſtantially, and to approue our ſelues to eueryevery hearers conſcience in the ſight of God.
The third thing to be taken heed to,The third way for Miniſters to honour Preaching by. that we may preſerue the honour of preaching, is our manner of life. An euill life in Preachers cannot but cauſe preaching to be vile: I call it an euill life, not when a man failes in ſome things; For in many things we faile all bIam. 3.2.: but when a man maketh it to appeare by his courſe, that he makes no conſcience of framing his life according to his owne teaching: is ſtrait in the pulpit, and in the ſtreete diſſolute. There is a great readineſſe in many to picke quarrels with the liues of the beſt Teachers, and no doubt many things are ſlanderouſly reported touching ſuch. Cruell witneſſes ariſe vp, and aske things they know not cPſal. 35.11.: but when men taking the ordinance of God into their mouthes, ſhall yet walke like men hating to bee reformed, and runne into the ſame exceſſe with others, and be iuſtly taxable with open and ſcandalous euils; what can more diſhonour preaching? will it not cauſe it to be reputed a meere toy? A man ſhall be ſeene to perſwade to that, which himſelfe ordinarilie neglects; and to crie out againſt that, of which himſelfe doth make a common practiſe. Let no man deſpiſe thee, ſaid Paul to Timothy: how ſhall that be? Be vntounto them that beleeue an example d1. Tim. 4.12.. I hauehave here a large field before me, but I would be loth to preuent my ſelfe in that I hauehave to ſay: and therefore I here ſhut vp this vſe, touching vsus of the Miniſterie. Preaching deſerues eſteeme, take wee heede how wee expoſe it to contempt. Our diligence in diſpenſing the word; our reuerend and well aduiſed handling the word; our endeuouring in the eyes of the people to frame our liues according to the word, ſhall vphold the credit of this worthie ſeruice: Men (though we do this) ſome will deſpiſe notwithſtanding, and ſpeake contemptuouſly both of vsus and of our miniſterie: yet in doing it, they ſhall be as the Heretike, of whom Paul, who is condemned by himſelfe eTit. 3.11..
The ſecond vſe for al Chriſtians in generall.I am now come to the ſecond vſe, which concernes all Chriſtians more in generall: All that profeſſe to expect ſaluation by Ieſus Chriſt, are bound to this dutie, to ſaue preaching (as much as may be) from deſpiſing. This may be done (that I may not ſay all which might bee ſaid,Two things by which ordinary Chriſtiās may ſaue preaching frō contempt but may inſiſt only vponupon the chiefeſt) by two things eſpecially. 1. By a conſtant and an vnwearied dependance vponupon preaching, ſeeking by all meanes poſſible to enioy it. HaueHave wee not reaſon to depend on it, whe,n where it wanteth the people periſh fProu. 29.18.? And ſhall we not honour it exceedingly, when our feet ſhall euen weare out the threſhold of that houſe, where it is faithfully diſpenſed? and when we ſhall ſeeke knowledge at the lips of the Prieſts with ſuch earneſtnes, as if wee were guided by that ſpirit which was in thoſe primitiue Conuerts, that cried out to Peter and the reſt, Men and brethren what ſhall we doe gAct. 2.37.? It will appeare that wee eſteeme Gods ordinance, when wee ſhall for the ſake of it neglect our profit, hazard our outward peace, ſeeme careleſſe of our credit, ſtraine our purſes, and be like the Merchant in the Goſpell, that part's with all that hee hath for one ſpeciall Pearle hMatth. 13.46.. Great contempt is caſt vponupon prophecying at this day, by default herein; I will not ſo much ſpeake of thoſe who caſt no manner of reſpect vntounto it, but openly and ordinarily, and in a ſort profeſſedly doe auile it; but of thoſe which make ſome ſhow to eſteeme it. That is moſt pitifull when ſuch as pretend a kinde of honour, ſhall yet by conſequent be found deſpiſers. Firſt ſome would (as they make ſhow) waite on this meanes, but they will make their own conditions: prouided that it comes home to them; that they may hauehave it without trouble: Oh how glad would they be, had they a Preacher in their Churches; they would thinke it to be none of the ſmalleſt portions of their happineſſe? But when it comes to the poynt of ſeeking out and of trauelling to the Prophet with the Shunamite i2. King. 4.; or elſe of cutting off ſome of their ſuperfluities, and of ſtinting themſelues in other things, that they may draw to them ſome able Miniſter of the new Teſtament; then they begin to be as backward and ſorrowfull as the rich man in the Goſpell, who as forward as hee ſeemed at firſt, yet began to flinch, when hee heard the charge of ſelling; and ſo they, after a large commendation of preaching, and a faire tale of their eſteeming it, yet while they are afraid of trouble, and reproch, and labour, and are loth to be at any charges, they ſtill content themſelues with an vnable miniſterie. Here is a faire honour done to preaching. For ſhame, if our hearts bee to it, (as woe be to vsus if they be not) let vsus engage our ſelues for it. Remember what hath been both ſaid and prooued, there is no other ordinarie way of ſaluation: and wilt thou not ſtraine thy body, thy purſe, thy credit; aduenture thy outward peace; doe any thing that thou maiſt be ſaued? It is no honoring of the ordinance of God, if thou canſt any way ſatisfie and content thy ſelfe without it. I ſhall be thought (perhaps to perſwade ſtrange things, and (as may be thought) not iuſtifiable. But doe me right, I pray you, in indifference, conſidering what I ſay: Behold Luk. 6.17. and marke what you finde there: A great multitude of people out of all Iudea, and Ieruſalem, and from the ſea coaſts of Tyre and Sidon which came to heare him. Did theſe ſay, If this good man would come to vsus, how glad ſhould we be? but they went out to him, they left their blind guides and followed this Seer where he was, I demaund; Is not this written for our learning? Can we ſay, it was not well that they did? were they not worthie of praiſe for ſo doing? Then ſay I with the Apoſtle, Whatſoeuer things are honeſt and of good report, thoſe things doe kPhil. 4 8.. And if this ſatisfie not, and you ſuſpect my iudgement, I pray looke into the booke you hauehave in your pariſhes, the Workes of Biſhop Iewell, in his Sermons vponupon this chapter, and vponupon the 12. and 13. verſes: what ſhall wee ſay of them that labour not, that doe neither teach, nor exhort, nor reproue, nor correct; that hauehave no care to doe their meſſage; and no regard to the people, what may I ſay of ſuch? God himſelfe ſaith, They are dumbe dogges that cannot barke, they lie and ſleepe, and delight in ſleeping, they all looke to their owne way, and their owne aduantage, and eueryevery one for his owne purpoſe lIſai. 56.10.11.Chriſt calleth them Theeues and Robbers. They are vnſauourie ſalt, profitable for nothing, but to be caſt foorth and …oden vnderunder feet of men. Woe is vntounto me (ſaith Paul) if I preach not the Goſpell m1. Cor. 9.16.. Woe to the ſeruant that wrappeth his tallent in a napkin, and increaſeth not his Maſters gaine. God grant ſuch idle and ſlothfull Miniſters grace to know their office, and to doe it: If not, God giuegive the people grace to know them, and to ſhunne them, and to flie from them. (So farre he:) Which words if they doe not teach, not to be ſatisfied without preaching, and to ſhunne thoſe which are vnſufficient, and negligent in that dutie, for my part I muſt acknowledge I doe not vnderſtand Engliſh. Let this then be our honour giuen to preaching, euen to ſtriue that we may enioy it, and to put our ſelues to hard conditions, rather then to want it. And doe you of this towne particularly take notice of it; ſee how God hath moued the hearts of the Worſhipful of theſe parts, to pitie your neceſſitie; and to procure a courſe of preaching with you, not ſo much that you might reſt content with this, or ſay as Micah the Ephramite, when he had got a Leuite into his houſe, Now I know that the Lord will doe me good, ſeeing I hauehave a Leuit to my Prieſt nIudg. 17.13.; ſo now, We are ſafe, we hauehave a Lecture in our towne. No, if you ſhall not ſet together amongſt your ſelues, to hauehave it amongſt you on the Sabbath day, the day principally deputed to this ſeruice, for my part I ſhall thinke our paines here (in reſpect of you) to be vnprofitable.
2, There is another kinde of dependance, which is alſo preiudiciall to the honor of preaching, and that is that which is but by fits & ſtarts; ſomewhat eger happely at the beginning, but ſlaking by degrees, till it come to nothing: you will diſgrace it here much, if filling the Church now at the firſt, you ſhall hereafter, like men whoſe ſtomackes are full, begin to grow wearie and full of that which you now ſeeme to affect. GiueGive vsus not occaſion to ſay hereafter as Chriſt of Iohn; He was a burning and a ſhining light, and you were willing for a ſeaſon to reioyce in this light oIoh. 5.35.. It is a thing to be ſuſpected: experience ſheweth, that (as the ſaying is) eueryevery thing is pretie when it is young; ſo ſuch exerciſes as theſe, are flocked vntounto at the firſt, but after, men by little and little fall off: ſome will heare onelyonly this man, ſome onelyonly that man; ſome onelyonly now and then, when they hauehave occaſion to come to towne; ſome neuer a whit: You will bring a diſgrace vpō our paines here, if you ſhall cauſe it to be thought that wee hauehave cloyed your ſtomackes, and taken away the edge of your appetites. HaueHave not the faith of our Lord Ieſus Chriſt the Lord of glorie with reſpect of perſons pIam. 2.1.: make much of, and honor any mans endeuours that doth his dutie vponupon his conſcience. This ſhall be your firſt way of honoring preaching; your manner of dependance vponupon it let it be earneſt, painfull, conſtant; let it appeare that you will not hope to be ſaued, but by the meanes that God hath ſanctified.
The ſecond way of honoring preaching by common Chriſtians.The ſecond way by which you ſhall honour preaching, is, yeelding obedience to that which is taught, and conformitie in life to our preaching. It is not the bare hearer, but the doer withall that ſhall be bleſſed qIam. 1.25.. There is no fouller ſtaine to preaching, then when they which ſay they louelove it, and deſire it, and eſteeme and follow after it, and trauaile to enioy it, ſhall yet make no conſcience of obedience to it: How doth this open the mouthes of gain-ſaiers, and embolden them to their imputations vponupon preaching, when they ſhall hauehave ſome colour to crie out, there be none worſe, more proud, wanton, contentions, couetous, oppreſſing, fraudulent, then the greateſt hearers? when you walke not according to the rules you are taught, you make preaching and profeſſing to be reputed the nurſerie of vngodlineſſe, and the couert for all villanie. And therfore, you that are of the firſt ſort, Gentlemen and Iuſtices, who hauehave laboured to draw Preachers hither, and who now giuegive countenance to vsus by your preſence, honour vsus alſo (I pray you) with your holy practiſe: make it to appeare by your zealous execution of Iuſtice, when you ſit here vponupon the buſineſſe of the Countrey, by your ſuppreſſing of groſſe diſorders, and that world of Alehouſes, that is, and which is the very neaſt of all wickednes; and by the reformation of your followers and families; and principally by the Chriſtian cariage of your ſelues; and by the abatement of your exceſſes, vaine pleaſures, Epicuriſmes, ſwearings, and ſuch like, that you hauehave not drawne preaching hither for a forme, or out of a glorie; but that in ſinceritie of heart, you hauehave ſought your owne furtherance in the waies of pietie. Let it not be ſaid, (as it will be, if you preuent it not) Behold, here be ſuch and ſuch, eueryevery weeke at Sermon, and yet how doe they liue rather as Atheiſts, and enemies to Religion, then as godly Chriſtians? And you of the towne, who ſeeme to bee glad of this erected courſe, reſolue with your ſelues that you will ſet on with a generall reformation. Let vsus ſee ſome fruit by our labours with you: giuegive no cauſe to hauehave it thought, you reioyce in this for outward reſpects; as to encreaſe, your Market; and to draw companie to your towne, or to vent your commodities; or that you may glorie; Oh wee hauehave a Lecture too, as well as ſuch a towne, or as ſuch: but as other adioyning townes ſhall be beholding to you, for borrowing from your Church the light of Doctrine; ſo let them receiue from you the light of good example. And you all, whether Gentlemen or Yeomen, or whatſoeuer elſe, I beſeech you in the feare of God, receiue not this grace of God in vaine; make ſome vſe of your comming; learne to practiſe that, by which your families through you may be bettered; your neighbors prouoked, eſpecially your owne ſoules comforted in the day of Chriſt. Let not the Lecture-day (now when the Sermon is ended) be made a day of voluptuouſnes, of quaffing, ſwaggering, diſorder; goe not from the Church to eate out, and eate vp one another in the Market, by fraud and crueltie: Runne not eueryevery man to his raſe, as a horſe to the battell, but let vsus hauehave comfort to ſpend our ſpirits among you, when we ſhall behold your good conuerſation in Chriſt, that wee all both Preachers and hearers may reioyce together at the laſt day, that we hauehave not runne in vaine. If you faile in this, it is not your comming to heare vsus, your commending vsus, your reſpectiue ſaluting vsus, your prouiding to entertaine vsus, that can honour our miniſterie: we ſhall (notwithſtanding all this complement) hang downe our heads with ſhame and ſay; You hauehave requited our labour with intolerable contempt.
FINIS.
Wodbury, firſt of Auguſt. 1615.
End of the text · Samuel Hieron, The Dignity of Preaching (1615)