The Faithful Shepherd, Chapter 13 – To the reader
CHAP. XIII. Of ſuch things as are required of a Miniſter to performe the whole worke.
HItherto hath beene deliuered what is required and toWhat things generally neceſſarie to a preacher. be done in ſeuerall parts. Now followes to ſhew what is neceſſary for a Preacher to hauehave in all and eueryevery part, requiſite for the well performance of the whole.
I. Is a quicke apprehenſion, either in premeditation,A quicke apprehenſion. or els in publicke deliuerie: thereby to take what the ſpirit of God preſently doth offer to our minds. The holy Ghoſt forſakes not his owne worke, neither ſaileth to aſſiſt a painfull Miniſter, but euen in his preparation is with him; and helps by affoording much in the verie ſpeaking not before thought of. A man not ſlauiſhly bound to words, brings not all things with him into the Pulpit, that there is deliuered. The ſpirit in Praier helps, Rom. 8. ſo doth he in preaching; if there be a ready conceit to take it.
Heereto muſt be added inuention to finde out, vnderſtanding to know the thing what it is, iudgement to diſpoſe of it, to bring eueryevery thing into his proper place; and prudence to diſcerne rightly to make application, according to conuenient circumſtances and occaſions.
II. A good memorie, firme and ſtable to retaine at leaſtA good memorie. things newly thought vponupon; which is a preſent memorie: without this it is impoſſible to become plentifull in matter, or in exhortation vehement: for in the one a brickle memorie will omit much, and in the other, a Miniſter will ſoone forget himſelfe where he was, and what about.
A perfect memorie needeth no precept, happie is he that hath it: it is the ſtore-houſe to vnderſtanding, and treaſure of eloquence, if wit want not, nor the toong bee tied: by helpe of a good memory, a man with eaſe may ſpeake asHow to helpe the weakeneſſe of the memory. much as he pleaſeth, and as he is diſpoſed alſo.
A weake memorie needeth helpe, and thus it may bee ſtrengthened. Firſt, vnderſtand well the thing to be deliuered, for as S. Hierome ſaith, quae firmiter concepimus, benè loquimur, ſiquidem talia in ammae quaſi ſubſtantiam concoquendo ſunt conuerſa. Things of thine owne deuiſing are beſt for memorie, and more eaſie to be borne away: that which is from other more hardly, and ſcarcely not at all, without the right vnderſtanding of the matter, without which a man repeats but words, as a Parat. Secondly, diſpoſe into order and method what thou art to deliuer: an vnorderly heaping vp of things together confounds memorie. As memorie is the maintainer of knowledge, ſo is method the preſeruerOf writing Sermons, the profit and antiquity therof. See Hipperius in his firſt booke of framing Sermons cap. 6. of memorie. Thirdly, write what thou wouldeſt ſpeake: writing confirmes meditation, ſhewes the minde to the ſenſes, and keepes things once thought of: it makes thoughts ſet downe, better to be iudged, either by a mans ſelfe, or by an other, to whom it may be imparted, for their approbation or correction: Difficile eſt ſaith one, ſimul cogitare, & qualiter cogites iudicare, ex nuda mentis cogitatione. It fixeth more firmely what is thought vponupon, brings to a ſtile and kinde of ſpeaking, it preſerues a mans labours thereby afterwards, to iudge how he profits, to pleaſure himſelfe, by peruſing againe former meditations, (more eaſilie found in writing, than called to minde) or any other by his labour, if it be held woorth looking on. It declareth his induſtry, and paines to ſpeake profitablie, with vnderſtanding of that he deliuereth. In writing a man loſeth no thoughts, ſo as at one time, its not requiſite, ſo exactly to remember what he hath inuented, whileſt his minde muſing vponupon farther matter, as hee muſt doe in meditating without ſetting it downe. Laſtly, in ſtudie, whileſt one is intent vponupon a matter, often occaſion is giuen of further matter, which ariſeth from reading or meditation, which, if it bee not noted downe, will, in following the point in hand, ſoone ſlippe out of minde, and hardly to be recalled, except memorie bee verie good. Therefore it is good to write, and in writing to hauehave a voide or emptie paper by, to ſet downe foorth with what comes to minde, which will after fitly ſerue in the right place: wee ſee writing to be exceeding profitable euerie way for our ſelues and others: and nothing ſhould let from this: Sed eſt magni laboris quem deſides nos plerun que fugimus. Fourthly, vſe meditation ſeriouſly vponuponAttent and ſerious meditation, and what therein to be obſerned. Maner. that which thou doeſt purpoſe to ſpeak, after it be penned. Beware heerein of a wauering minde, and by-thoughts: begin not immediately vponupon wearineſſe, and ſerious ſtudie before, without ſome relaxation betweene: not ſudden from one thing to another; nor vponupon vehement paſſions, as of anger, ſorrow, feare, ioy, and ſo forth. Take alſo time for it, Nam ſicut concoctioni corporali ſpacium damus & quietem: ita & meditations mentis; quae mentalis quaedam concoctio est; quâm animae nutrimentum cedat materia: How much is ſufficient to be allotted to meditation, is to be iudged from euerie mans induſtrie, and abilitie in quickneſſe of conceit, and firmeneſſe of memorie to retaine, which is more or leſſe in euerie one. His meditation and paines muſt be ſo, as that hee may preach ſo often as is conuenient for the people.
The time when: it is not good after meat, the vnderſtandingTime. then is dulled: and as memorie is leſſe able to beare away, and minde to conceiue, ſo its hurtfull for the bodie, ſerious meditation much hindring natures worke in concoction. Secondly, it is beſt ouer night immediatelie before ſleepe: and foorthwith awaking earely in the morning: aurora Muſis amica: It may be lying, ſitting, ſtanding, or walking, as a man perceiueth what is beſt for himſelfe, and is moſt vſed vntounto: but in walking beware of oft turning: which is hurtfull to the braine.
For the place, let it be ſolitary, leſt with noiſe to the eares,Place. & variene of obiect to the eies, the mind be diſtracted: neither let it be too darke, nor yet too light: a meane is beſt in all. Some in meditating doe vſe to ſpeake and geſture; but this is a forewearing of the ſpirits, and too Hiſtrionian like.
In thy meditation, two things are to be thought vponupon:Matter. Firſt, the matter to be handled. Secondly, & the order, how to proceed according to this former method ſet downe: doctrines with proofe, vſe with reaſons, application with preuention of obiections, and finally the concluſion.
For words, neuer be tied vntounto them: Puerili nimium eſt Diſcommodious to be tied to words.verbulum non audere proferrae, quod non ad notatur chartis, & ſcriptas conciones verbatim ediſcere multa habent incommoda. It hindreth deuotion, reſtraineth libertie of ſpeech, it requireth much labour, and thereby makes the Miniſterie irkeſome to ſuch: neither can ſuch ſpeake ſo often as is requiſite, and as iuſt occaſion requireth. It poſſeſſeth a man with feare, which confounds memorie, it curbes the good motions of the ſpirit, and preuents a man of the benefit of ſuch things, as in ſpeaking might offer themſelues to his vnderſtanding. VponUpon preſent occaſion, ſuch an one, can neither ſpeake more, nor otherwiſe, than hee hath committed to memorie before: a verie great hurt to a mans Miniſterie: and hinderance to the courſe thereof in pronuntiation alſo, action, and affection. If a man feare to want words, let him be well prouided for matter and words non inuita ſequentur, as one well ſaith.
Fiftly, and laſtly (if all theſe meanes be not ſufficient to helpe thy memorie; that ſo thou maieſt deliuer thy minde, both for matter, and maner, as thou wouldeſt, and as thou haſt ſet it downe without faile) adde this helpe withall: note the chiefe heads of thy ſpeech briefly in a little peece of paper,No diſgrace to note the chiefe heads of the Sermon in a little paper to helpe memorie. a word or two for eueryevery ſeuerall thing, quae breuis delineatio, erit memoriae preſens ſubſidium, ſi in libro repoſitam & fixam eam ad manum inter concionandum in pulpito habeas.
If any ſhould thinke this a diſgrace, it is not vnknowne, how both in the Vniuerſity & other places, many very learned and woorthy Diuines vſe this helpe: either taking vp little paper books bound like Teſtaments, or the Bible with a paper faſtned in it: and theſe no whit at all leſſe eſteemed. Eraſ. li. 2: de ratione Concionandi, pag. 117. ſpeaks of this matter, and ſaith, tutum eſt capita ſermonis in Charta notata habere ad manum, quod in Pſalmos aliquot feciſſe videtur Auguſtinus, & hanc ſcio (ſaith he) an in omnes, quanquam vir memoria ad prodignum vſus que foelici. So as we ſee it is ancient & no diſgrace at all. It was a common thing in Gregories time, out of writings to ſpeake to the people as Hiperius hath noted out of one of his Homilies vponupon Marke, 16. Its better by this meanes, to helpe defect of memorie, to vtter all thy labour, and with incouragement, without feare to ſpeake, to vrge a matter affectionately, and to proſecute things fullie, as it pleaſeth thee, knowing at hand preſent helpe, to keepe thee in minde, with a little glance of the eie, where thou art, & to bring thee fitly to that which doth follow; al which benefit thou haſt heereby. Then knowing thy memory to be weake, it is preſumption to attempt to ſpeake without this helpe, with feare, with ſome diſcouragement, to follow largely any point; and by forgetfulneſſe to deliuer little of much, before thought vponupon, or els confuſedly to vtter diuers things, & impertinent withall. It is more laudable and profitable, than that conceited Arte of Memorie, diſcommodious diuers waies, yea and wicked alſo; as is prooued by the learned. Natures want muſt needs, and may by good meanes, be lawfully holpen. Good gifts many hauehave from God, yet with ſome defect this way: good vnderſtanding, honeſt hearts, feruent zeale and free libertie of ſpeech: the benefit whereof, it were not well for the Church to loſe, for ſo little a defect, ſupplied by ſo good meanes, which to ſome which write well, and hauehave a quicke eie to the note, is no hinderance to ſtay them in vtterance, but a ſingular encouragement, who can ſo ſpeake, as if they neither had note, neither needed the ſame in the iudgement of the hearers.
III. With vnderſtanding and memorie muſt be the gift of vterance, the free libertie of the toong without ſtammeringGodly eloquen…e, and how to be attended vntounto. or liſping, readily and alſo plainly, to deliuer the conceit of the minde. This is the key to open the cloſet thereof, by which men may ſee thy apprehenſion, inuention, iudgement, and alſo diſcerne thy hearts affection, ex cordis abundantia os loquitur: words muſt be ſignificant and apt for the matter in hand: and as wee muſt ſpeake plainly ſo properly. Albeit, as I ſaid before, we are not ſla…ſi…ly to tie our ſelues to words; yet may we not neglect to ſpeake wiſely, and as it is meete, in words, phraſes, commaes, and periods: varietie of things require varietie of words, and that is a proper Epithet, and fit phraſe for one thing, which is not meete for an other. Speake of warres like a warriour and a martiall man in his tearmes: of Ciuill gouernment like a States man: picture out vice in his deformitie, and draw out vertue in her liuely colours: vttter threats with words of terror, and the merciful kindneſſe of the Lord, with alluring ſpeeches of conſolation. Be not too baſe, vſe no fooliſh termes, ridiculous, too meane for the matter, for feare of contempt: no ſcurrilous, railing common termes. Theſe be incident and vnbeſeeming the ſtaid grauity of Gods Ambaſſadours. Preuent hatred: neither bee too lofty in hie tearmes, ſtrange ſpeeches, huffing words. Beware of fooliſh affectation, that we blaſe not our pride, and too great folly. There is a godly eloquence, approued by the Scripture:Godly eloquence approued, and how to be attained vntounto. many ſpeake well by nature, an excellent gift of God: and many by induſtrie attaine to commendation herein, by reading well penned works, by hearing the Sermons of ſuch as be endued with eloquence, by conuerſing and talking with thoſe that can ſpeake well, and putting in practiſe what they attaine vntounto, till they come vntounto an habit. NoCol. 4. 8. man can, neither will any wiſe man condemne eloquence, or forbid by any good meanes, to attaine to the gift. To ſpeake raſhly, without diſcretion in ſo holy things, is a taking Gods name in vaine. All men muſt order their words with diſcretion, much more in that place a Miniſter. As men write warily, ſo muſt they ſpeake reſpectiuely: neglect of right ſpeaking occaſions much miſtaking. It hath bred hereſies; contentions hauehave and doe grow hereby, and and many mens labours are deſpiſed by neglect of this, whoſe paines might well be approoued for the matter, and become an effectuall miniſterie through Gods bleſſing, by hauing care to ſpeake as they ought.Of the voice in ſpeaking, and how it must be ordered.
With the wordes there muſt be a care to the ſound of the voice. The voice muſt bee ſo farre lift vp, as it may alwaies be heard; but not ſtrained aboue natures power, neither one ſound throughout, but tuneable, riſing or falling as the matter requireth; ſometimes more roundly, but euer diſtinctly, ſometimes more deliberately. The voice is ſo to be guided as the hearers not vnderſtanding the matter, may yet by the manner diſcerne where about you are: wee may not be loud where we ſhould be low, nor ſpeake cheerefully in lamentable matters, nor mournfully in cauſes of reioicing. If farther direction be herein required, let thoſe peruſe the rules giuen for this in learned mens labours.
IV. With the tongue muſt goe a gracious ſanctifiedA gracious heart, and the benefit thereof. heart, the tuner of the voice, euen as a man would hauehave it. For a man of a gracious heart, neuer deliuereth that to an other, which he feeleth not in ſome meaſure in himſelfe: and as he is affected, he cannot but endeuour ſo to affect other with the ſame. He ſeeth other mens miſeries, & ſpeaks with compaſſion, he knowes the truth in himſelfe, and ſpeakes confidently, againſt ſinne with hatred, of God with holy reuerence, of Iudgements with feare. Words from ſuch a hart cannot be vttered, for and concerning Gods glory, but zealouſly to the penitent, with affection of louelove, & in ioifull hope of Gods promiſes cheerefully: to the obſtinate with griefe, and ſharpely pronouncing againſt them with dreadfull threats, exhorting and encouraging the vertuous with all endeuour, carefully admoniſhing, and freely reprehending: yea euerie way to all ſorts ſo approuing himſelfe in the ſinceritie of his heart, as the wicked vnreclameable ſhall be bridled; many ſhall be wonne, and the godly ſhall iuſtifie his labours: he ſhall ſpeake with authoritie to mens conſciences, gracious wordes ſhall proceed from him, and ſuch as heare him, by feeling the worke of the ſpirit ſhall as it is in 1. Cor. 14. 25. fall downe in humilitie, worſhip God, and ſhall plainely ſay: God is in him aſſuredly.
V. A comely countenance not lumpiſh, not frowning orComely countenance. irefull, not light, ſmiling as too full of laughter: but ſober, graue and modeſt, framed after the godly diſpoſition of the heart, aque vultus ac ſermo animi eſt iudex.
A reuerend geſture of the body, is to be obſerued. The…ly ſture. bodie ſtable and right vp, as nature hath framed it. The The head not wagging, the eies moueable, and thy right hand onelyonly as occaſion ſhall be offered, but not alway mouing.
Vnſeemelineſſe in countenance and geſture, is to be auoided, which deformed perſons, either ſo by defect in nature, or by accident, cannot auoid: and therefore not ſo fit to be ſet vp in the roome of God, and to ſtand before the face of the Congregation, ſuch eſpecially as hauehave great blemiſhes in the face, want of eies, or one eie, a ſcarre on the mouth, but a peece of a lippe, the want of a noſe, and ſuch like, which cannot be hidden; but are great eieſores to the beholders, ſo huckle backt, want of an arme. Theſe ſorts muſt needs want countenance and geſture, which no waies can be amended, though ſome ſuch be ſometimes in the Miniſterie, and happely bleſſed therein.
Yet it is not laudable that parents ſhould of all their children thruſt ſuch into the Miniſterie; as if the woorſt were good inough for it, and the more commonly too good: and therefore brought vp to other inferiour callings.
Some there be which hauehave comelineſſe of countenance,Vnſeemely geſtures, and how they bee gotten, and how to be reformed. and right proportioned of body, yet want ſeemely geſture: Firſt, either by raſh boldneſſe, or an inconſiderate zeale at the beginning, and by heart of affection, which hauehave moued them to violent motions, as caſting abroad of their armes, ſmiting on the Pulpit, lifting themſelues vp, and againe ſuddenly ſtamping downe very vnaduiſedly. Secondly, or by too great feare and baſhfulneſſe, which cauſeth hemmings, ſpitting, rubbing the browes, lifting vp of the ſhoulders, nodding of the head, taking often hold of the cloake or gowne, fidling with the fingers vponupon the breaſt, buttons, ſtroaking of the beard and ſuch like toies. Thirdly, or els by acting vponupon a ſtage, who cannot but ſhew their vaine and phantaſticall motions ridiculouſly in a Pulpit, which they hauehave vſed in prophane paſtimes.
The firſt ſeeming furious, may amend by conſiderate deliberation. The ſecond fearefull, by getting a godly boldneſſe, conſidering himſelfe as a ſpeaker vntounto man, from and in the roome of the Lord God Almightie. The third thraſonicall, may amend by ſerious conſideration of the difference of the actions.
But to preuent theſe, before we begin, it is good to obſerue: Firſt, what is comely in others, what defectiue. Secondly, to conſider our owne wants. Thirdly to hauehave ſome faithfull friend to note vsus and to admoniſh vsus, leſt wee get an vſe of an euill before we be aware, and ſo cannot amend the fault, neither as we ſhould, nor as we would.
VI. A Miniſter muſt be a good Chriſtian in conuerſation,A god…y conuerſation. els hardly will he be ſo effectual a Preacher as he ought to be. Heere I thinke not amiſle to ſet downe the properties of a Miniſter of the Goſpel, as the Apoſtle both in his Epiſtles to Timothie and Titus hath ſet downe.
I. Vnreprooueable, and of vnblameable life, yea euenThe Godly vertues required in a miniſter. with thoſe that are without, 1. Timoth. 3. 7. foreign. Tit. 1. 6. qui ob aliquod atrox ſcelus in ius vocari non poteſt, est verbum forenſe, ab …, priuatiua particula …, interſeritur ob ſequentem vocalem euphomae gratiâ, & foreign, in, foreign vocatus, non Vnreprouablevocatus inius, ob foreign, atrocem iniuriam, quale eſt adulterium, furtum, ebrietas, & huiuſmodi; quibus criminibus Miniſter Euangelij omninò vacare debet. Apost. ad Tim. foreign alio vocabulo vtitur, is eſt in quem nulla fiat iuſta exceptio.
II. He may not be a yoong ſcholer, he ſaith not, foreign, iuvenis; No Nouice.ſed foreign, nouitius, non intelligitur de iuuene ſed de …o qui recens, inſtituitur rudis adhuc eorum, quae ad miniſterium ſunt neceſſaria foreign est nuper plantatus, & eccleſiae inſitus, quales erant Catech…ment, eſt a foreign, nouaplanta.
III. Watching, foreign, is est, qui nec nimio, nec intempeſtiuo Wat…ne.ſomno est deditus a foreign valde & foreign, ſplendidue, vel albus; for ſan quia albeſcit, dum ſemper in libris, chartis, noct…, diu, aſſiduus, accubans eſt.
IV. Temperate, foreign, temperans, qui ſuos ita affectus Temperate.potest moderari, vt in rebus omnibus modum conſeruet optimè: a foreign ſeruo; & foreign mens: Nam qui modum vult tenere, mentem ſcruare oportet, vbi etenim regit affectus ibi mens perit, & talis est homo foreign.
V. Modeſt, foreign, modeſtus, compoſitus, quidam Modeſt.de interno cultu exponunt, & foreign, dicunt eum eſſe qui de ſeipſo ſentit conuenienter, & alios non deſpicit: alij de externo habitu interpretantur; Apoſtolus, nec ſordidum vult, nec indecenter veſtiri Epiſcopum, foreign, mundus, ſic dicitur ab ordine concinnè digeſto.
VI. Harberous, foreign, hoſpitalis, qui peregrinos & Harberous.aduenas ac praecipuè exules propter veritatis profeſſionem hoſpitio excipit, & omnibus officijs complectitur: a foreign, amicus, & foreign, hoſpitalitas, aut foreign hoſpes: & is eſt qui excipit vel excipitur.
VII. Apt to teach; foreign, ad docendum aptus, OſeaHabilitie to teach. 4. 6. Piè viuere oportet, & pastorem decet ſe exercere, vt intemerata conſcientia & bonis moribus ſit praeditus ſemper, quò doctrinam cohoneſtet in omnibus, & ſeipſum rectè factorum cunctis exemplum praeſtet: non tamen ſine eruditione, & alijs ad munus peragendum neceſſarijs; Ex honeſta conuerſatione idoneum eſſe miniſtrum exiſtimemus? boni mores Chriſtianum Virum, non miniſtrum ſimpliciter iudicant.
VIII. Gentle, foreign, lenis vel mitis, is qui de iure ſuo Gentle.concedit pacis causâ, & qui iniurias moderatè & placido animo ferre poteſt: alij interpretantur ſic foreign, aequus, qui omnia non ad ſummum ius exigit, neque ſuum pertinaciter tuetur; non ſe contentioſum vlla in re praebet ab, foreign, de, & foreign, cedo.
IX. Tit. 1. 8. A louer of good things and good men,A louer of vertue and vertuous perſons. Iust. Holy. foreign, rerum & virorum bonorum amans, a foreign, amicus, vel amator & foreign.
X. Righteous, foreign, iuſtus, qui ſuum cui que tribuit:
XI. Holy, foreign, pius, ſanctus, qui deum timet ab foreign, ſanctitas.
XII. Continent, or temperate, foreign, continence, temperance,Continent. propriè is eſt, qui in rem aliquam imperium habet, qui appetitum ſuo domino nempe rationi ſubijcere nouit, haec virtus ſe opponit malis omnibus affectibus, & bonos ducit & regit, prae A bold and conſtant profeſſor.caeteris excellit, & ſumma eſt, ab foreign, & foreign
XIII. A faſt holder of the trueth, foreign, tenax, ſolicitus, qui tenax est fidelis illius ſermonis, qui ad doctrinam facit, vt Apoſtolus ait Tit. 1 9. ab foreign, or, aduerſum, & foreign, habeo. A…que hactenus de virtutibus ſingulis, quas omnes in Euangelij paſtore requirit Apoſtolus.
Now for the vices which he ought to be cleere from:The vices to be auoided. For he muſt be as yee hauehave heard, vnreproueable, eſpecially of theſe.
I. Not froward, foreign, non ſibi pertinaciter placens, qui Frowardneſſe.ſuum auntaxat in opinionibus approbare ſolet, aliorum omnium ſententiam contemnere; ſua perſona, iudicio, moribus contentus: hin… fit, vt interpretes v…rie han… voc…m exponunt, foreign, ſuperbus, and …, pr…fractus, pertinax, inobediens, tracundus, aſper moribus, & difficili quadam naturâ implacabilis, quae omnia … iſtius modi quadrant ab foreign, ipſe, & foreign, placeo, n…m ſibi ipſi placet; maior est de ſtulto ſpes, quam de hoc, Prou. 26. 12. vae illi, qui ſibi ſapiens videtur, & ſuo iudicio prudens, Eſa. 5. 22.
II. Not couetous, foreign, non auarus, pecuniae cupidus. Couetouſneſſe.ab … priuatiua part…cula, foreign, amicus, & foreign, argentum hoc autem ab foreign, albus, foreign, faunus. Nummus enim auaro eſt aſpectu pulcher, & fructum inſtar faui dulcis; Cuius agitur ſordidus ille vel intuitu, vel admiratione ſacratus diſcedat nunquam auide inhians explere nequit.
III. Not giuen to filthie lucre, foreign, non turpem Greedineſſe of gaine.quaeſtum faciens: ab foreign, turpe, obſcoenum, foreign, lucrum. Cogitatio Miniſtri non erit interra, terreſtria curare non debe…, Phil. 3. 19.
IV. Not giuen to Wine, foreign, non vino quaſi Exceſſe in drinking and eating.aſſidens, non ſectator vini, vinoſus, vinolentus. Hic per vinum intelligitur omne genus potus inebriantis, vinum ipſum timetum, ceruiſia. Et ij foreign dicuntur, non qui ſolum belluino more inebriantur, ſed qui ad potandum fortes, & ad fundendum potum robuſti, qui indulgent potationi, multo vino dediti. 1. Tim. 3. 8. vt vel naſus rubeat, vel paleſcat vultus, qui ocnopolium aut domum Ceruiſiarij frequentant, qui mane ſurgunt, & prorogant ad Crepuſculum vſus que a diliculo, qui deni que redeunt & pocula ſubinde repetunt, a foreign ad & foreign, vinum; Apud Heroditum capitur pro potu ex hordeo etiam confecto: foreign Anglice, an Ale ſtake.
V. No ſtriker, foreign, pugnax, percuſſor, cuius manus Fighting and quarrelling.non eſt praeceps ad percutiendum, foreign, eſt vir Martij caloris, & militaris ferociae, quàm nihil minus Chriſti ſeruos decet, qui ad lites ſu… grauitate pacandas, quam ad ictum pugni, ne dicam gladij infligendum, promptiores eſſe debent; foreign, a percutiendo, quidam exponunt conuitiatorem, iurgatorem, qui linguâ ferit.
VI. No fighter, foreign, non litigioſus, alienus a pugnis, Contentions, chiding and brauling.a iurgijs: Interpretes vix inter haec duo perſpicu… differentiam ponunt ab a priuatiua particula, & foreign, contendo, ſiue verbis, ſiue pugnis: qui omne contentionum genus vitare ſtudet Apoſtolus ad Titum 1. verſ. 7. Pro. foreign, dicit foreign, non iracundus, non pronus adiram, non biloſus anglicè, cholericke, teſtie, of a haſtie nature: quam animi prauitatem multis in locis libri Prouerbiorum vituperat Solomon.
Thus we ſee how that the Miniſter muſt both be an example of vertue and flie all vice, ſo the Apoſtle teacheth and exhorteth vntounto, 1. Timoth. 4. 12. Tit. 2. 7. 1. Peter 5. 3. heereby ſhall a man better vnderſtand that which he ſpeaks, Iohn 7. 17. and the doctrine of trueth: And to ſuch hee hath promiſed to ſhew his will, Amos 3. 7. Pſal. 25. 8. Such ſhall ſpeake experimentally from themſelues, for as one ſaith: qui pius non eſt, vtcun que Scripturarum teneat intelligentiam, tamen interiorem ſenſum & experientiam verbi corde non percipit: A godly life is a Seale to ſound doctrine.
Common people reſpect more a good teachers life, then his learning, and reuerence the perſon, and not his preaching ſo much: As Herod did Iohn Baptiſt, Mark. 6. 20. It adorneth the Goſpell, ſpurreth on other, occaſioneth men ſenſiblie to thinke of godlineſſe, it ſtoppeth the ſlanderous mouth of the wicked: with more boldneſſe alſo may a MiniſterThe euill which commeth by a preacher of lewd conuerſation. reproue wherein hee is cleere. On the contrarie, a man of lewd conuerſation, occaſioneth ſcandall, hee is not woorthy to ſtand in the roome of the holy God. Such God is diſpleaſed with highly, Pſal. 50. 17. they cauſe his name to be blaſphemed, Rom. 2. and his worſhip to be abhorred, 1. Sam. 2. 17. The Preaching of Gods word, the Lords ordinance, to be nothing accounted of. They dare not reprooue ſinne, leſt they blaſe their owne armes: Pray they cannot but formally: The wicked call not vponupon God, Pſal. 14. Their words are vnprofitable, becauſe their life is abominable.
Nam qui ſana docet (ſaith Nazianzen) & turpiter viuit, vna manu porrigit, quod altera rapit. Chryſoſtome on Matth. 25. ſaith, Doctor eccleſiae benè docendo, & benè viuendo, instruit populum, quomodo debet viuere: Male viuendo inſtruit Deum, quo modo eum debeat condemnare.
And aſſuredly fearefull wrath abideth ſuch, Pſal. 50. 22: Iam. 4. 17. Luk. 12. 47. 1. Sam. 2. 17. 25. who tranſgreſſe with the lanterne in their hand, and word of Reformation in their mouthes: whoſe ſinnes therefore muſt be the greater, their damnation iuſt, and puniſhment the more.
VIII. And laſtly, a Miniſter muſt hauehave a good librarie,A good librarie and good maintenance. meanes muſt be vſed, the helpe of the learned. Extraordinarie Reuelations, are now ceaſed. And to make vp all both to prouide things neceſſarie, to continue him in ſtudie, to encourage him in labour: He muſt not want ſufficient maintenance: Some hauehave ſufficient, but verie many too little, cauſed by Sacrilegious Patrons, and other defects, begun by Antichriſtian practiſes, and ſtill continued by carnall hypocrites, who profeſſe hatred againſt the Pope for his couetouſnes, hereſie, and tyranny, and yet they ceaſe not robbing the Church, by their auarice, blaſpheming the Goſpell by their impietie: but let them looke for their deſerued reward, at the hands of God in due time.
And thus much alſo for theſe Generals which muſt in a Miniſters calling runne euerie where throughout, as veines in the bodie, to preſerue life: he will hault if any of theſe be wanting.
The vnderſtanding findeth, memorie reteineth, the toong deliuereth, a zealous and gracious heart enforceeth, comely geſture graceth, a good life beautifieth, a librarie furthereth, and a competent liuing animateth, preuents cares, and diſtractions of minde.
And one thus qualified is a worthie Miniſter, to hauehave place in the Church with a due regard and reuerence.
foreign.
IVdge me rightly, if this labour like thee, ſo approoue of it, and I thanke thee: but if it bee not to my will, and thy contentment, know, that Bernardus non videt omnia: doe thy endeuour to performe a better worke heerein, I will acknowledge my defects, and be thankfull for thy labours.
End of the text · Richard Bernard, The Faithful Shepherd (1607)