The Art of Prophesying, Treatise · Chapter 10 – Chapter 11
CHAP. X.
HItherto hath bin spoken of the preparation or prouision of the sermon: the Promulgation or vttring of it followeth.
In the Promulgation two things are required: the hiding of humane wisedome, and the demonstration (or shewing) of the spirit.
Humane wisedome must bee concealed, whether it be in the matter of the sermon, or in the setting forth of the words: because the preaching of the word is the Testimonie of God, and the profession of the knowledge of Christ, and not of humane skill: and againe, because the hearers ought not to ascribe their faith to the gifts of men, but to the power of Gods word. 1. Cor. 2. 1. When I came vntounto you brethren, I came not with the eminencie of eloquence or of wisdome, declaring vntounto you the testimonie of God. 2. For I did not decree to know any thing among you but Iesus Christ, and him crucified. 5. That your faith should not consist in the wisedome of men, but in the power of God.
If any man thinke that by this meanes barbarisme should bee brought into pulpits; hee must vnderstand that the Minister may, yea and must priuatly vse at his libertie the artes, philosophie, and varietie of reading, whilest he is in framing his sermon: but he ought in publike to conceale all these from the people, and not to make the least oftentation. Artis etiam est celare artem; it is also a point of Art to conceale Art.
The Demonstration of the spirit is, when as the Minister of the word doth in the time of preaching so behaue himselfe, that all, euen ignorant persons & vnbeleeuers may iudge, that it is not so much hee that speaketh, as the Spirit of God in him and by him. 1. Cor. 2. 4. Neither was my speech and my preaching in the perswasiue words of mans wisedome, but in the demonstration of the spirit and of power. And 14. 42. If all prophecie, and there enter in an vnbeleeuer, or one that is ignorant, hee is reprooued of all, be is iudged of all. 25. And so the secrets of his hart are disclosed, & so falling vponupon his face, he willworship God, returning word that God indeed is amōg you. And 4. 19. I wil come vntounto you shortly—and I wil know not their *Non verba, sed virtutem.words that are puffed vp, but their power. 20. For the kingdome of God is not in words but in power. Mich. 3. 8. I am filled with power by the spirit of the Lord, and with iudgement and might to shew Iacob his defection, and to Israel his sinne. This makes the ministerie to bee liuely and powerfull. Luk. 11. 27. And it came to passe, when he had spoken these things, that a certaine woman of the multitude lifting vp her voyce said vntounto him, Blessed is the wombe that bare thee, and the breasts that gaue thee sucke.
This demonstration is either in speech or in gesture.
The speech must be spirituall and gracious.
That speech is spirituall, which the holy Spirit doth teach. 1. Cor. 2. 13. Which things also we speake, not in the words, which mans wisedome teacheth, but which the holy Ghost teacheth, comparing spirituall things with spirituall things. And it is a speech both simple and perspicuous fit both for the peoples vnderstanding and to expresse the maiestie of the spirit. Act. 17. 2. Paul disputed with them three sabbath dayes out of the Scriptures. 3. Opening (foreign) and shewing that Christ must suffer and rise againe. Gal. 3. 1. O yee foolish Galatians:—to whom Iesus Christ before was described in your sight, and among you crucified. 2. Cor. 4. 2. But wee hauehave cast from vsus the clokes of shame, and walke not in craftines, neither handle we the word of God deceitfullie: but in declaration of the trueth wee approoue our selues to eueryevery mans conscience in the sight of God. 3. If our Gospell be then hid, it is hid to them that perish. 4. In whom the God of this world hath blinded the mindes, that is, of the infidels. &c.
Wherefore neither the words of arts, nor Greeke and Latin phrases and quirks must bee intermingled in the sermon. 1. They disturbe the mindes of the auditours, that they cannot fit those things which went afore with those that follow. 2. A strange word hindreth the vnderstanding of those things that are spoken. 3. It drawes the mind away from the purpose to some other matter.
Here also the telling of tales, and all profane and ridiculous speeches must be omitted.
The speech is gracious, wherein the grace of the heart is expressed. Luk. 4. 22. And all bare witnes of him, and wondred at the gracious words, which proceeded out of his mouth. Iohn 7. 46. The Officers answered, neuer man spake like this man.
Grace is either of the Person, or of the Ministerie.
Grace of the person is the holines of the heart, and an vnblameable life: Which howsoeuer it makes not a Minister, yet is it very necessarie. 1. Because the doctrine of the word is hard both to bee vnderstood and to bee practised, therefore the Minister ought to expresse that by his example, which he teacheth, as it were by a type. 1. Pet. 5. 3. Not as though yee were Lords ouer Gods heritage, but that yee may be examples (foreign types) to the flocke. 1. Tim. 4. 12. Be an example to the faithfull, both in word and conuersation. Phil. 4. 8. Furthermore, brethren, whatsoeuer things are true, whatsoeuer things are honest—thinke on these things. 9. Which yee hauehave both learned, and receiued, and heard, and seene in me, those things doe, and the God of peace shall be with you. 2. He that is not godly, howsoeuer he may vnderstand the scriptures, yet doth he not perceiue the inward sense and experience of the word in his heart. Psalm. 25. 8. The Lord is good and right, therefore he teacheth sinners his way. 9. He maketh the meeke to walke in the Law, and teacheth the meeke his way. Amos 3. 7. Surely the Lord God will doe nothing, but he reuealeth his secret to his seruants the Prophets. Gen. 18. 17. And the Lord said, Shall I hide from Abraham the thing which I am about to do? 18. Seeing that Abraham shall be indeede the father of a great and mightie nation, &c. 29. For I know him that he will command his sonnes and his household after him, that they keepe the way of the Lord to doe righteousnes and iudgement. 3. It is a thing execrable in the sight of God that godly speech should bee conioyned with an vngodly life. Psalm. 50. 16. 17. VntoUnto the wicked God saith, what hast thou to doe to declare mine ordinances, and to take my couenant into thy mouth, seeing thou hatest to be reformed. It is a strange sight to see him, that is the guide of the way to others, to wander out of the way himselfe, and to see a Physitian of others to be full of botches himselfe in the meane while, as Nazianzene speaketh. 4. It is an ecclesiasticall secret: That the Minister ought to couer his infirmities, that they bee not seene. For the simple people behold not the ministerie, but the person of ye Minister. Herod heard Iohn Baptist willingly, not because hee was a good minister, but because he was a good man. Mark. 6. 20. Well saith *In verse.Nazianzene, He that teacheth sound doctrine, and liues wickedly, reacheth that with one hand, which he cleeketh away with the other. Chrysostome vponupon the 25. of Matthew saith: The doctor of the Church by teaching well and by liuing wel instructeth the people how they ought to liue well: but by liuing ill he doth instruct God how to condemne him. And in his 30. Hom. in Act. It is an easie matter to shew wisedome in words, teach me to liue by thy life: this is the best teaching. For words make not such an impression in the soule as workes doe. 5. A Minister, that is wicked either openly or secretly, is not worthie to stand before the face of the most holy, and the almightie God. Ier. 15. 19. Therefore thus saith the Lord, If thou returne, then will I bring thee againe and thou shalt stand before me. Isai. 6. 6. Then flew one of the Seraphims vntounto me with an hot coale in his hand, which hee had taken from the Altar with the tongues. 7. And hee touched my mouth and said, Loe, this hath touched thy lips, and thine iniquitie shall bee taken away, and thy sinne shall bee purged. 8. Also I heard the voyce of the Lord, saying, Whom shall I send? and who shall goe for vsus? Then I said, Here am I, send me. Leuit. 10. 3. Then Moses said to Aaron, This is that which the Lord said, I will be sanctified in them that come neere vntounto me, and I will bee glorified before the sight of all the people. And hence it is that the iudgements of God remaine for wicked Ministers to tremble at. 1. Sam. 2. 17. Therefore the sinne of the young men was very great before the Lord: for men abhorred the offering of the Lord. &c. ver. 25. They obeyed not the voyce of their father, because the Lord meant to slay them.
The parts of sanctitie are especially, 1. A good conscience. 2. Cor. 1. 12. For our reioycing is this, the testimonie of our conscience, that in simplicitie and godly sinceritie, and not in fleshly wisedome, but by the grace of God, wee hauehave had our conuersation in the world. 1. Timothie 1. 19. Keeping faith and a good conscience, which some hauing put away as concerning the faith hauehave made Ship-wreck. Act. 24. 16. And herein I endeauour my selfe to hauehave alway a cleere conscience towards God, and towards men. If this bee wanting, the mouth of the speaker is shut. Isai. 56. 10. Their Watchmen are all blind: they hauehave no knowledge, they are all dumbe dogges, they cannot barke, they lie and sleepe, and delight in sleeping. 2. An inward feeling of the doctrine to be deliuered. Wood, that is capable of fire, doth not burne, vnles fire be put to it: and he must first be godly affected himselfe, who would stirre vp godly affections in other men. Therefore what motions a sermon doth require, such the Preacher shall stirre vp priuatly in his owne mind, that hee may kindle vp the same in his hearers. 3. The feare of God, whereby, being throughly strucken with a reuerent regard of Gods Maiestie, hee speaketh soberly and moderately. 4. The louelove of the people. 1. Thess. 27. But were gentle amōgst you, as a nurse that cherisheth her children. And that this affection may appeare, the Ministers dutie is to pray seriously and feruently for the people of God. 1. Sam. 12. 23. God forbid that I should sin against the Lord and cease praying for you. 5. The Minister must also be (foreign) venerable, that is, such a one as is to be reuerenced for constancie, integritie, grauitie and trueth-speaking, who also knoweth how to performe reuerence to others either priuatly or publikely, as is befitting the persons of all his hearers. 6. Hee must bee (foreign) temperant, who restraineth inwardly his ouer vehement affections, and hath his outward fashions and gestures moderate and plaine, by the which dignitie and authoritie may bee procured and preserued. Therefore hee must be neither couetous (foreign a louer of siluer) nor (foreign) a follower of wine, nor litigious, nor a striker, nor wrathfull: And let the young men exercise themselues to godlines, and flie the lusts of youth. 1. Tim. 4. 7.
The grace of the ministerie is. 1. to be apt to teach (foreign) 1. Timothie 3. 2. Now Pauls meaning is, that it is not only decent and laudable if this gift be had, but also that it is so necessary, as that may not be wanting. For this consideration Nazianzene refused a bishopricke: and Theophylact vponupon this place saith, that this dutie of teaching is especially of all other necessarie to be found in Bishops. In the Nicene and Miletian Councell, this was imposed in stead of a punishment, to hold the name of a Minister, but not to preach the Gospell. 2. Authoritie, whereby he speaketh as the Embassadour of the great Iehouah. Tit. 2. 15. These things speake and exhort, and rebuke with all authoritie. 1. Pet. 4. 11. If any man speake, let him speake as the oracles of God. 3. Zeale, whereby being most desirous of Gods glory he doth endeuour to fulfill and execute the decree of election concerning the saluation of men by his ministerie. Iob 32. 18. I an full of matter, and the spirit within me compelleth me. 16. Behold, my bellie is as the wine which hath no vent, and like the new bottels that brast. 2. Tim. 2. 25. Instructing them—prouing if God at any time will giuegive them repentance, that they may know the trueth. Col. 1. 28. 29. Admonishing eueryevery man—that wee may present eueryevery man perfect in Christ Iesus.
Gesture is either in the action of the voyce or of the bodie.
The voyce ought to be so high, that all may heare. Isai. 58. 1. Crie aloud, and spare not: lift vp thy voyce like a trumpet. Iohn 7. 37. In that last and great day of the feast Iesus stood vp and cried, Act. 2. 14. And Peter standing with the eleuen lift vp his voyce and said.
In the doctrine hee ought to bee more moderate, in the exhortation more feruent and vehement.
Let there be that grauitie in the gesture of the body, which may grace the Messenger of God. It is fit therefore, that the trunke or stalke of the bodie being erect and quiet, all the other parts, as the arme, the hand, the face and eyes hauehave such motions, as may expresse and (as it were) vtter the godly affections of the heart. The lifting vp of the eye and the hand signifieth confidence. 2. Chron. 6. 13. Salomon made a brazen scaffold, and set it in the middest of the court—and vponupon it hee stoode, and kneeleddowne vponupon his knees before all the congregation of Israel, and stretched out his hands towards heauen. 14. And said, O Lord God of Israel, &c. Act. 7. 55. And Steuen being full of the holy Ghost, bending his eies vp to heauen beheld the glory of God. The casting downe of the eyes signifieth sorrow and heauines. Luk. 18. 13. But the Publican standing afarre off would not so much as lift vp his eyes vntounto heauen, but hee smote his breast saying, God be mercifull to me a sinner.
Concerning the gesture other precepts cannot be deliuered; only, let the ensample of the grauest Ministers in this kind be in stead of a Rule.
CHAP. XI.
Of conceiuing of Prayer.
HItherto hath bin spoken cōcerning Preaching of the word: it remaineth now to speake of the conceiuing of praiers: which is the second part of Prophecying, whereby the Minister is the voyce of the people in calling vponupon God. Luk. 11. 1. One of his Disciples said vntounto him, Lord, teach vsus to pray, as Iohn also taught his Disciples. 1. Sam. 14. 24.
Here are to be considered:
1. The matter thereof, first the wants and sinnes of the people: and then the graces of God and the blessings they stand in neede of. 1. Tim. 2. 1. I exhort therefore aboue all things, that supplications—be made for all men. 2. For Kings and those that are in authoritie. Tertul. Apolog. saith, Wee doe all pray for all Emperours, that they may obtaine a long life, a quiet raigne, a safe familie, couragious armies, a faithfull Counsell, loyall subiects, a peaceable world, and whatsoeuer things are desired of a man and of Caesar, Againe: Wee pray for Emperours, for their ministers and powers, for the state of the time, for the quietnes of their affaires, and for the delaying of their death. The Lords prayer reduceth this matter to sixe heads, which are Gods glorie, kingdome, obedience, the preseruation of the life, the remission of sinnes, and the strengthning of the spirit.
2 The forme thereof. 1. Let there be one voyce, and that the Ministers alone, the people being in the meane while silent, and shewing their assent at the end, by saying Amen. Act. 4. 24. Who when they had heard these things, they lift vp their voyce with one accord vntounto God, and said, &c. Nehem. 8. 6. And Ezra praised the Lord the great God, and all the people answered, Amen, Amen. 1. Cor. 14. 16. Else, when thou blessest with the spirit, how shall he that supplieth the place of the vnlearned say Amen at thy giuing of thankes. Iustine in his 2. Apolog. to Antoninus, saith: When the (foreign) President hath finished his prayers and thankes-giuings, all the people that are present, crie out with a fauourable approbation, saying, Amen. Athanasius Apolog. ad Constant. Imp. Euseb. lib. 7. cap. 8. Ierome Prooem. 2. in Gal.
2. Let the voyce bee vnderstood. 1. Cor. 14. 15. I will pray with the spirit, I will pray also with the vnderstanding: I will sing with the spirit, I will sing with the vnderstanding also.
3. Let the voice be continued, not iagged and abrupt, that idle repetitions may be auoided, foreign. Matth. 6. 7.
4. The parts, which are three: Consideration, Ordering, and Vttering of it.
Consideration is that, whereby fit matter for the framing of prayers is diligently searched for.
Ordering is that, whereby the matter being found out is disposed in the mind in a certaine order.
Prolation or vttring of it is that, whereby it is orderly pronounced in publike to the edifying of the people.
Trin-vni Deo Gloria.
THE ORDER AND SVMME of the sacred and only methode of Preaching.
1. To read the Text distinctly out of the Canonicall Scriptures.
2. To giuegive the sense and vnderstanding of it being read, by the Scripture it selfe.
3. To collect a few and profitable points of doctrine out of the naturall sense.
4. To applie (if he hauehave the gift) the doctrines rightly collected to the life and manners of men, in a simple and plaine speech.
The Summe of the Summe.
Preach one Christ by Christ to the praise of Christ.
The Writers which lent their helpe to the framing of this Arte of Prophecying are:
Augustine, Hemingius, Hyperius, Erasmus, Illyricus, Wigandus, Iacobus Matthias, Theodorus Beza, Franciscus Iunius.
Soli Deo gloria.
End of the text · William Perkins, The Art of Prophesying (1607)