The Faithful Shepherd, Chapter 9
CHAP. IX. Of making vſe of the doctrine, ſhewing what to doe with it.
AFter the deliuerie of the Doctrine, enforming the auditoryHow to make vſe of the doctrine. that there is ſuch a thing, and what it is, followes the vſe neceſſarilie; that the hearers may know what to doe with that which they ſo vnderſtand. Theſe two cannot in nature be ſundred; nothing can be taught but there is an vſe and end thereof; and theſe bee diſtinct in nature; the doctrine goes before, and the vſe comes after. A leſſon without vſe, is as a deuiſed thing idlie without end. And it is leſſe cunning to giuegive a precept, then to ſhew aptlie the vſe thereof. Wee muſt therefore firſt in euerie Scripture ſhew the doctrine; as laying a ground of our ſpeech, and thereon build the vſe for further edification.
The vſes which are to bee made of doctrines are principally…. theſe foure, as it is, 2. Tim. 3. 16. Rom. 15. 4.
I. The firſt is Redargutiue; when the doctrine is vſed to confute an ſouerthrow an error or hereſie, contrarie to that trueth in the doctrine. And this is the dutie of a Teache…; the Prophets vſed it, Eſai 44. our Sauiour Chriſt, Matth. 5. & 6. & 15. againſt falſe interpretations, traditions, and againſt falſe opinions. Matth. 22. So likewiſe the Apoſtles, A…. 17. 2. & 9. 29. and heerein he muſt hauehave abilitie, Tit. 1. 9.
In conuincing the Aduerſaries.
1. To doe them no wrong, lay downe their errour truely…. and briefly, as it is held by them, expounding the meaning and diſtinguiſhing of the words from their owne beſt approoued writers, if any obſcuritie bee in it, or ambiguitie; that ſo the matter bee not miſtaken, nor the aduerſarie hauehave occaſion to cauill and denie the poſition.
2. Not to make it groſſer nor more abſurd then it is, ſhew wherein we conſent, and how farre we may approoue of that opinion. This courſe will ſhew our faithfull …ling, allowing truth in all things, and in euerie one, and that we wilfully diſſent not where we hauehave iuſt cauſe to agree.
3. Note our diſſent, and wherein wee differ, and they miſtake the matter; ſhewing our reaſons for the trueth (as I hauehave declared in confirmation of a doctrine) and bring in withall, the forcibleſt obiections which the aduerſaries…. makes againſt vsus, to gainſay that wee hold. For there are two ſorts of obiections; one which the aduerſarie vſeth againſt vsus to hinde: our confirmation, and to weaken the reaſons which wee bring for the trueth we hold. The other which they make againſt our arguments in confuting their errors. The obiections we muſt anſwer, according as they be made; ſome from the Scripture; ſome from the teſtimonies of men, Fathers, and Councels, and withall to weigh what may apparentlie bee excepted againſt our anſwer, and preuent that.
4. The difference being cleere betweene vsus, confuteWith what to confute an errour. their error. Firſt by expreſſe words of Scripture. Secondly, by reaſons drawne from Scripture. Thirdly, from a principle of Religion. Fourthly, from teſtimonie of the Fathers, by their interpreting of thoſe Scriptures which we bring in, or their aſſertions els where. Fiftly, from Councels. Sixtly, from ſome of their owne writers diſagreeing happely in that point, or from ſome of their generall points, wherein wee and they agree, ſhewing that thoſe and ſuch errorsWeak grounds to build vponupon, and props of errors. of theirs cannot ſtand together. Seuenthly, by diſcouering the abſurditie, the weake grounds whereon they build ſuch an error, ftom the bare opinion of one man, or conſent of many, from Cuſtome, from deceiued Councels, forged Authors, from fathers miſtaken or peruerted, traditions, pretended verities vnwritten, Apocryphall books, or from Canonicall Scripture, but the place miſalledged contrarie to the meaning, or not fully alleaged, by adding or detracting, or from a tranſlation erroneous. for theſe bee the Sophiſticall deluſions and deceiueable courſes which heretikes and ſciſmatikes vſe to maintaine their errors with.
5. The danger of the error is to be declared.
But here; Firſt, let none fall to couince error, except byWhen its beſt to fall to confutation and controuerſies. extreme neceſſitie they be vrged thereunto, before they hauehave for ſome time deliuered a certaine trueth; and Catechized the people. It is a prepoſterous courſe, comming to an ignorant people and ſuperſtitious, as moſt ignorant perſons be, to begin foorth with to handle controuerſies; it breeds contention, it makes the common ſort who cannot iudge what is ſpoken for, or obiected onelyonly againſt the truth, to be anſwered for clearing the trueth; to thinke the Preacher teacheth contrarie things, and to ſpeake hee knowes not what. It were better to beare with many things, (yet in the meane ſeaſon, ſhewing in generall that he would gladly informe them wherein they erre: but that as yet they be not able to beare that he would vtter) till they be taught the principles plainely and diligently, and after a familiar maner; winding the trueth into them at vnawares as it were, without controulement of their ignorant cuſtomes and maners for a while. S. Paul was ſome time at Epheſus before he cried openly out of the idoll Diana.What controuerſies firſt to be handled; and how farre to proceed.
II. Alſo heerein let none meddle farther, when they begin, then may benefit the hearers, and themſelues well able to deale with. It is good to raiſe vp no more ſpirits by ſhewing the arguments of the aduerſarie, then may bee cunningly coniured downe againe, leſt in ſeeming either to withdraw or to keepe any from errour, ſuch ſhould confirme men therein, and put words into their mouthes, to ſpeake againſt the trueth, before vnknowne to them. A fooliſh merchant is he, who will ſo much make mention of other mens wares, as that he thereby, though not intended, ouerthrow his owne market. Hee is foole-hardie that will challenge an other into the field, bring him out weapons, and himſelfe without skill to warde off, and ſo letting himſelfe be beaten with that which he brings. Controuerſies requires ſharpneſſe of wit, & ſome cunning to find out Sathans Sophiſtrie. Yoong Cockerils that begin but to crow, may not ſet vponupon the great Cockes of the game. There bee many Nouices who hauehave ſcarce learned the a, b, c, in Diuinitie, ignorant in a maner of the common principles of religion, yet in theſe daies wil be medling with the chiefeſt controuerſies: ſome crowing againſt that Sophiſtical Bellarmine: ſome billing at that profound & Iudiciall interpreter Caluin; audaciouſly controulling him, and fooliſhly deſpiſing his incomparable learning and skill. Some running into the troubleſome point of Diſcipline, when hardly they know what the Noune meaneth: beleeuing what they heare; but ſaying nothing what they ſee themſelues iudicially. A better way were it to let them alone till we be growne to theſe things: and then alſo to proceed wiſely and moderately: and in the meane time to bend our force altogither againſt the common aduerſarie.
III. Let vsus beware we call not vponupon, or once mention,Old and bypaſt hereſies or ſuch as are not amongst vsus, not to be mentioned. old, dead, and by-paſt hereſies, out of all mens memories: this were but to keepe in minde what were better buried euer in obliuion: neither deuiſe any new, which are not held: which were ſo to fight with our owne ſhadow: and to vtter lies, and offend againſt charitie by ſlander. A wicked practiſe of the Papiſts againſt vsus, and ſome of our owne brethren amongſt our ſelues.
IV. And laſtly, in confutation of any error, let theſeCertaine caueats in entering into a controuerſie. things be looked vntounto. Firſt, that the text occaſion it by good conſequent, or directlie ſpeakes againſt it; that wee ſeeme not to delight in controuerſies, arguing a vaine contentious ſpirit. Secondly, let it bee ſuch a one, as at that time is abroad, or foorthwith is like to come foorth, and alſo dangerous to the Church. Thirdly, conſider whether it be neceſſarie to be mentioned and confuted, before that auditorie: and alſo when conueniently. Fourthly, not to ſtand long vponupon it, but ſo farre as may be thought expedient to the edification of the hearers. It is altogether a fault, to ſpend in Countrie and rude aſſemblies, the whole time, or moſt part of the Sermon in ſome point of controuerſies: as ſome vſe to doe without iuſt occaſion, or neceſſary cauſe. Theſe ſpirits benefit little their auditories and breed more contention then conſcience. And thus much for Redargutiue vſe.
II. Is Inſtructiue, when the doctrine is vſed to bring vsusInſtructiu… vſe and what it is. Matth. 7. Rom. 12. &c. Iames epiſt. The ground of this vſe is either a doctrine or an obſeruation of circumſtances … ſi ead thereof. to the exerciſe of Chriſtian duties to God and man. And this is the Miniſters dutie, as the example of our Sauiour in his Sermon ſhewes, the Apoſtles alſo in their Epiſtles.
This vſe muſt be according to the doctrine, which doctrine is either a Propoſition without regard of circumſtances enforming iudgement, as thus: Nothing can croſſe Gods determination. Saluation is of free grace. True faith reſts on Gods promiſe: Whence vſe of inſtruction, correction, redargution and conſolation may be drawne. Or in ſtead of the doctrine, the obſeruing and ſhewing of circumſtances, with the thing done or ſpoken, is the ground of the inſtruction: as when we ſay; You ſee heere this or that done or ſpoken, by this or that perſon, when, where and how; which bare relation of things and circumſtances is the thing taught to enforme the vnderſtanding: whence the vſe of inſtruction concerning ſome dutie, which muſt bee done,How to gather right … an inſtruction. may be made, and alſo ought to be gathered. Firſt, from the due conſideration of the matter in hand, whether it be eccleſiaſticall, politicall, or oeconomicall, or what thing els ſoeuer. Secondly, of all the circumſtances in that place particularlarlie, and ſo make the inſtruction accordinglie fitting to the matter, time, place and perſon. For Inſtructions from examples, vſuall in ſtorie, may bee erroniouſlie gathered, except theſe things be carefully noted; as for example, in Reading, Iudg. 16. 30. to gather that it is lawfull for a man, to venture his life and kill himſelfe to be reuenged on his enemies, is falſe and againſt the Word: which error comes (if ſo collected) from want of conſideration of al the circumſtances, the partie. Sampſon the iudge of Iſrael, a type of Chriſt, who did it by the inſtinct of Gods ſpirit, not to reuenge himſelfe, but to performe his calling, executing Gods vengeance againſt the Lords enemies; according to all which the inſtruction muſt bee made, and ſo it will be good. But if the place be of a generall dutie, which belongeth to any, as of any part of holineſſe to God, righteouſneſſe to other, ſo brietie to ones ſelfe: albeit the perſon be of a ſpeciall calling, yet the inſtruction muſt be generall; onelyonly vrged more vponupon that calling, whereof the place giues the inſtance and example. As if the act were o… diligence in a mans calling, which is a dutie of euerie man: but let the inſtance be of S. Paul an Apoſtle, a Preacher; and therefore to be vrged vponupon Preachers more ſpecially to be diligent. So of Daniels praying. Praying is a generall dutie of all: but the example of Daniel is of a Prophet and of a great States-man, both which ſort, are to be vrged to the daily exerciſe of Praier.
After the Instruction be laid downe, three things are to be performed.
I. Prooue it, and then vſe perſwaſions and exhortationsHow to vrge and enforce a dutie vponupon a people. thereunto: vrge the ſame by good reaſons vponupon the auditorie to doe it. Firſt, from a commandement affirmatiue: the approbation thereof with God, with godly-men, whoſe teſtimonie and ſentences heere are to be brought in, yea the ſayings of heathen, touching morall duties. Secondly, promiſes temporal & of eternall fauor mentioned in Scripture, to ſuch as performe that dutie. Thirdly, from the effects & vſe therof to Gods glorie, profit to a mans ſelfe & others. Fourthly, ſet it foorth by examples, which both delight the hearers and doe mooue and teach the ruder ſort. Theſe examples are of two ſorts: One of ſuch as practiſed the dutie handled: and another of ſuch as receiued bleſſings from God, & honor with man therfore; and heere may the examples not onelyonly extant in Scripture, but other true writers, both Chriſtian and Prophane, be brought foorth, yea the ſhaddowes of theſe in brute creatures: which be of great force to perſwade, and verie lawfull to be vſed. Fiftly, vſe Similitudes, which may be taken from perſons, things and actions which hauehave this vſe, both to explane the neceſſitie, equitie, and eaſineſſe of the thing: as alſo to win the hearer by ſo plaine and euident demonſtrations. But heere bewareWhat ſimilies to vſe, and the benefit of them. the Similies be from things knowne, eaſie to be conceiued, and apt; ſo are all Similies made in Scripture, whether but ſhort, as Eſai 1. 3. 8. 18. & 9. 1. & 30. 13. Ier. 5. 8. or more at large, as Eſai 5. 1. &c. Our Sauiours Parables, and Nathans to Dauid: theſe being plaine they will be vnderſtood, and will draw an aſſent to the Parable, being deliuered in the third perſon. Men in hearing will giuegive ſentence, by force of their iudgement; and after the ſame aſſent giuen, then being aptly applied to the matter in hand, it will cauſe their conſciences to vrge them after the ſentence they hauehave giuen, as appeares in Dauid. By which it is manifeſt, that ſimilies are of excellent vſe euen to teach, moue and delight the hearer, and their miniſterie powerful which muſt vſe them. Saint Chryſoſtome heerein was much in eueryevery Sermon, to whom in this practiſe, no man lightly is to be compared.
Sixtly, making of compariſons between it and other vertues, and contrary vice.
II. Thing to be done, is to declare the meanes to attainTo ſhew the way and meanes to attaine to that vertue. thereunto: for after a matter be declared & reaſons vrged, the parties may be moued thereunto, but know not the way thereunto: therefore muſt the meanes bee ſhewed, which the holy Spirit in Scripture practiſeth: who, as for an inſtance, teaching what feare is, perſwading alſo therunto, declares the meanes how to come by the ſame: as Prou. 2. 1. 2. 3. 4. 5. And heere withall ſhew the eaſineſſe, Gods aſſiſtance, his promiſe to helpe, the excellency and good euen in vſing of the meanes, examples of ſuch as hauehave vſed the ſame, and the happy ſucceſſe therein.
III. Exhort heereupon, ſummarily repeating the reaſons;To vſe exhortation, ani rhetoricall amplifications. enforce and enlarge ſome one of the waightieſt and ſtir vp to the meanes: that affection may take hold, and endeuour be vſed to the thing, as well as to know the duty. This is the moſt ſpeciall point: and heere in this place comes in the vſe of Rhetoricke, and to ſet abroach all the engins of that Arte and grace in ſpeaking, to moue to the feruent ſtudy of any thing.
The affections heere to be ſtirred vp are fowre:In exhorting labour vponupon affections.
LoueLove to the thing: deſire to the meanes: hope in the meanes: and ioy reſpecting the benefits in the end.
The figures chiefly to be vſed are theſe:
Exclamation: but this not too often, nor too vehementWhat Rhetoricall figure chiefly in vſe. with Stentors voice: and then, when either the excellency of a thing, the greatneſſe or ſtrangeneſſe thereof requireth it, Eſa. 1. 2. Ier. 22. 29.
Interrogation made vponupon occaſion of time, place and perſon from the matter in hand and the reaſons: it is much vſed in Scripture: it enforceth the conſcience to anſwer: it makes the hearers iudges of the matter, and ſo cauſeth them will they nill they, to goe on with the ſpeaker.
Compellation; which is a calling vponupon the hearers, to a conſideration of the thing ſpoken: this ſtirreth vp attention, and fetcheth in againe wandring thoughts.
Obſeruation; this is making of requeſt, intreating the auditorie to grant ſomewhat: this argueth louelove and humilitie; it winneth by meekeneſſe an aſſent fit for any: but neuer to bee vſed, but when the matter hath beene well beat vponupon before, and enlarged ſufficiently.
Optation; when we fall to wiſhing, to declare our deſire and good will towards them: it procureth good will.
Proſopopeia; the feigning of a perſon: when we bring in dead men ſpeaking: or giuegive voice vntounto ſenſeleſſe things, as Rom. 8. this is patheticall and moouing.
Apoſtrophe; which is a turning of the ſpeech ſuddenly to ſome perſon or thing, from that which we ſpeake of: it is to be vſed in ſome great matter, as ſpeaking of Churches calamities, we muſt foorthwith turne our ſpeech to Chriſt to reſpect his ſpouſe: or ſpeaking of mans diſobedience, we might turne our ſpeech to the earths obedience to condemne him.
Laſtly, Sermocinatio or Dialogiſme: which is, when a queſtion is made, and foorthwith readily anſwered, as if two were talking together: this figure S. Chryſoſtome vſed much, but more S. Augustine: it ſtirres vp attention, and makes the matter manifeſt with delight: this our Sauiour vſed, ſpeaking to the people of Iohn Baptist. Many more there are, but theſe are moſt in vſe. And thus much of the vſe of Inſtruction.Correctine vſe.
III. Vſe of Doctrine is correctiue; which is when the leſſon is vſed againſt corruption in maners, vice and wickedneſſe, whether it be for omiſſion or commiſſion. In this the Prophets ſpent much, as all their writing ſhew, ſo Iohn Baptist, Whence it ariſeth and how to follow it.Chriſt and his Apoſtles, as their works declare. This vſe ariſeth not onelyonly from a doctrinall propoſition, but by the contrarie, from the vſe of inſtruction.
In following this; Firſt, plainely lay downe the fault ofHow to prooue a thing to be a ſin. omiſſion or commiſſion. Secondly, if need require ſometime proue it a fault, either by the definition of ſinne, or by ſome expreſſe word condemning it, or a negatiue commandement forbidding, or by a dehortation, or by conſequent; it being referred to ſome commandement negatiue, or by the contrarie, to an affirmation: from the oppoſite vertue, or by threats againſt it, or by example of ſome penitent perſon for his fall thereinto, as Dauids numbring of the people repented of: or els by ſome puniſhment for the offence. By theſe the ſinne may be made manifeſt, if any ſhould doubt of it, as manie doe of vſurie, manie of non Reſidencie, manie only of a reading Miniſter.To diſſwade from vice, and how to do it.
III. Diſſwade from the ſame; by reaſons: Firſt, by a negatiue commandement, dehortation, the condemning of it by godly men, and heathen writers. Secondly, by threats temporall and eternall. Thirdly, the fruits thereof, and diſprofit, inward and outward, publike and priuate, to a mans ſelfe and other. Fourthly, examples of puniſhment, in Scripture, in approoued mens writings, and of home-obſerued iudgements, of ſelfe knowledge, by true relation, and in Chronicles: the Prophets vſed to alleage iudgements in their owne nation, Deut. 11. 2. 6. Ierem. 7. 12. Deuter. 24. 9. Luk. 17. 32. 1. Cor. 10. 6. Fiftly, ſimilies liuely depainting the crime, with compariſon betweene it and other, to make it to appeare odious, as Salomon, theft adulterie together.
IV. Shew how to giuegive it ouer, and how to attaine to the contrarie vertue and goodneſſe.
And heerein reprehenſion and reproofe, and the vſe of Rhetoricke is neceſſarie with the figures, to make the diſſwaſion and reprehenſion more forcible vponupon the reaſons, which are alſo to be enlarged and enforced vponupon the offenders conſciences.
The affections and effects to be wrought in the hearers are theſe:What to work in the hearers to make them leaue ſin, and how to effect it.
I. Shame of the fact, by noting the filthineſſe, the baſeneſſe of the thing, to ſuch a man of thoſe qualities, place and age: as he before ſuch and ſuch, in this or that place, ſuch a time, before the holie Angels and God himſelfe.
II. Compunction of heart, by ſhewing our ſlauerie to the Diuell, the curſe of the Law, the ſtrangeneſſe and greatneſſe of that ſinne, the fierceneſſe of Gods anger againſt ſinne, in giuing the Law, in puniſhing without reſpect all ſorts, the horror of an accuſing conſcience, the agonie of death, his ſhort time of life, apt to ſudden death, the terror of the laſt iudgement, hell fire the eternall torture.
III. Louing and true compaſſion to themſelues and others, by ſhewing the eſcaping of theſe dangers, and procuring to themſelues and others much good if they repent.
IV. True repentant ſorrow, euen with teares, by vrging their miſerie internall, externall, eternall; places inuiting to repentance: examples of Prophets and Chriſt ſpeaking with teares: examples of repentant ſinners liuely brought foorth: mourning and lamenting.
If theſe ſtirre not, then lay before them Chriſts dying for ſinne, his agonie in the Garden, and crying vponupon the croſſe; his vnſpeakeable louelove, to bring and free vsus from ſin: and laſtly, the outcryings of the damned in hell, their weeping and howling and all too late.
V. True and reuerent feare of God, and hatred againſt ſinne.
VI. Hope of mercy by Gods promiſe and oath, by his readineſſe to forgiue, examples of forgiueneſſe, &c. And thus much alſo of the third vſe of doctrine, vz. Correction.
IV. And the laſt is Conſolatorie, which is, when the doctrineConſolatorie vſe. is vſed to raiſe vp the ſpirit with comfort, which is humbled and caſt downe, and to encourage ſuch as be obedient. So did Moſes, Exod. 14. 13. Eſai. 2. Kings 19. 6. Zach. 8. 11. 12. 13. Our Sauiour Chriſt, Iohn 14. 1.
The reaſons of Comforts and Encouragements, particularlyHow to comfort & whence to raiſe them vp. muſt be framed, according to the diſcomforts and diſcouragements: being diuers, inward, outward, publike, priuate, in bodie, in good name, goods, &c. But generally from Gods prouidence; his promiſes of helpe and bleſſings, his minaces againſt the enemies of the godly, his power, his conſtancie: from the benefits of tryall: from experience of Gods former louelove, and examples of patience and of deliuerances, the ſhort abiding heere, and durablenes of a happie eſtate after death. As before is requiſite the vſe of Rhetoricke, ſo heere in this place likewiſe. The affection to be wrought chiefly hereby, is ioifulneſſe, to be of a cheerfull ſpirit, with patience, hope, and conſtancie. And thus much for theſe ſeuerall vſes, whereof the firſt concerneth Faith: the ſecond and third, LoueLove and Charitie: and laſt Hope.
By theſe things in this Chapter, we ſee what is requiſiteWhat is requiſite for a miniſter, to do all theſe things. for a Miniſter to hauehave: Firſt, knowledge in controuerſies, what errors are held, what arguments are vſed; and how to anſwer them. Secondly, knowledge of the ſeuerall ſtates of men, what dutie is to be performed, eſpecially the moſt principall in eueryevery of them; thereby to inſtruct eueryevery man in the right courſe of his vocation. Thirdly, knowledge of the ſinnes and corruption of that, age in mens ſeuerall callings, to bee able to lay them open, and to reprooue them. Fourthy and laſtly, to be ſtudied in the caſes of conſcience, to comfort the afflicted.