Sermon Preached at Second Triennial Visitation, Sermon
A SERMON PREACHED At the ſecond Trienniall Ʋiſitation of THE RIGHT HONOVRABLE AND RIGHT REVEREND FATHER IN GOD, WILLIAM Lord Biſhop of London, holden at Keluedon in ESSEX: September. 3. 1631.
TEXT. NEH. 8.4.
And Ezra the Scribe ſtood vponupon a Pulpit of Wood, which they had made for the purpoſe.
THere needeth not a Seer to diſcouer the myſtery, and meaning of a Text ſo plaine, eſpecially to ſuch an Auditorie, where are ſo many,Iob 39.29. whoſe eyes, like thoſe of Eagles, ſee things a farre off. The Sum and Subſtance, with the Connexion, and Coherence, are ſo obuious, that who ſo runs may reade.
Worthy Nehemiah hauing repaired the walls, and broken buildings of Ieruſalem, begins the Repaire of Religion (which was much decayed) and of Manners (which was much corrupted) amongſt that people. This he ſets vponupon in this Chapter;Matth. 7. Firſt, (like a wiſe builder) laying a good foundation, and after, building thereupon. He begins this worke with reading, and expounding of the Law, the better to conuince the Iewes of their aberrations, and failings, which he doth effectually. Take we notice of Particulars.
Firſt, the Meeting of the Congregation, and aſſembling of the people,i. e. ſimul vel concorditer Lanat. in loc. both men, and women, and all that could heare with vnderſtanding, euen as one man, verſe 1. They were no Schiſmatickes.
Secondly, the Place, in the ſtreet before the water gate, verſe 3. openly, and publikely, not in a ſecret corner. It was no Conuenticle.
Thirdly, the Prieſt who he was, together with his behauiour and carriage, verſe 4. which well became himſelfe, and place;
1. He Opened his booke in the ſight of all the people (being fitly ſeated to be ſeene) vponupon the opening whereof, the people ſhew much reuerence, verſe 5.
2. He makes a Prayer before the Sermon, and begins with bleſſing the great God of heauen, whereat the people are zealouſly deuout, with lifted-vp hands, and bowed heads and bodies anſwering thereto, Amen, Amen, verſe 6.
3. He Reades his Text, giues the ſenſe of the words, and cauſeth the people to vnderſtand the meaning, verſe 7, 8. The like method with this vnderunder the Law, is obſerued by vsus the Preachers of the Goſpell and may hence hauehave warrant.
One of theſe branches (as you ſee) I hauehave choſe for my Text, which ſets forth vntounto vsus the Preacher with ſome principall Circumſtantialls.
The Preacher is deſcribed by his Name, and by his Office. His Name [Ezra.] His Office [the Scribe.]
The Circumstantialls are two: Situs; Locus: His Site, Or the Geſture vſed [hee ſtood] The Vbi or Place Where [VponUpon a Pulpit] which is ſet forth or deſcribed further by the Materiale: the Matter whereof it was made [of wood] and by the Finale; the End why it was made [for the purpoſe.] Thus you hauehave the Prieſt in his proper Predicaments. As you hauehave heard the Logicall Reſolution, be pleaſed with like patience to attend to the Theologicall Expoſition.
Ezra the Scribe] Who this Ezra was;Text. of what Kindred he came; what was his Learning; what his Religion, &c. wee reade Ezra 7. at large; here onelyonly hee is deſcribed by his name [Ezra] and by his Learning [the Scribe.]
Of Scribes there were two ſorts: ſome Laicks; Others Clergie men.
Of the firſt ſort, there were two rankes: Some attended the King as his Secretaries, theſe were termed foreign the Kings Scribes, 2 Kings 12.10. 2 Chro. 24 11. Such were Sheia; 2 Sam. 20.25. and Shaphan, 2 King. 22.3.
Others attended Publike Courts, and Conſiſtories, and were like our Publike Notaries, or our Clerkes of Aſſizes: Theſe were termed foreign; the Scribes of the People, Matth. 2.4.
The ſecond ſort of Scribes, were Gods, and belonged to the Clergie, they were called foreign, Scribes of the Law. Theſe were Doctors and Expoſitors of the Law, being by Office to write, reade, and expound the Law, vntounto the people, Luke 7.30. & 5.17.Ezra. 7.6. Such a one was this Ezra called, elſewhere Sophir Mahir, a prompt Scribe; and here foreign that Scribe; by way of excellencie, the Hebrew article Π like the Greeke Ο noting alwaies ſome eminencie, or ſpecialtie, in the partie ſpoken of.
Stood] A Gesture noting Subiection, and Seruice; vſed by the Prieſts, and Leuits in all their miniſtration, Deut. 10.8. & 17.12. & 18.5.7. Iudg. 20.28. And by the Prophets, who are in this reſpect ſaid to ſtand before the Lord, 1 King. 17.1. & 18.15. 2 Kings 3.14. & 5.16. And by the Angels, 2 Chron. 18.18. Luke 1.19. So then, Gods Miniſters with great reuerence, are to doe ſeruice to God, and to his Church, 2 Chron. 35.3. The Holineſſe of the Place; Weightineſſe of the Worke; Preſence of the People; Worthineſſe of the Perſon, whom we repreſent, require it.
VponUpon a Pulpit] The word Migdal, in the Hebrew, ſignifies a Turret; In the Greeke, foreign; which ſignifies a Tribunall High-ſeate, or Place. Suggestum in the Latine, hath the like ſignification. Such a Seate was erected and ſet vp for Ezra; therein he ſtood, and ſo was aboue the people, verſe 5. (As Solomon was, who made him ſuch a kinde of braſen ſcaffold and ſet it in the midſt of the Court of the Temple, when he bleſt the Lord, and the people, 2 Chron. 6.13.) This kinde of Chaire or Pulpit, did afterwards grow more Common and in vſe, whence (I conceiue) that phraſe aroſe, of ſitting at the feet of another, as Saint Paul is ſaid to hauehave ſate at Gamaliels; And ſitting in Moſes chaire; that is, preaching Moſes Law, ſitting in the Chaire or Pulpit.
The Reaſons for the erecting of it were eſpecially two; Firſt, that he might be heard, and vnderſtood. The Miniſter of God is ſo to preach, and in ſuch a manner to deliuer his Meſſage wherewith he is ſent, as that (ſo much as in him lies) the knowledge of ſaluation, may from him be deriued to all that heare him, Luke 1.77 1 Cor. 14.
Secondly, that he might the better ſee, and be ſeene of all, 2 Chron. 6.13. God hath placed the Starres high, the more commodiouſly to ſhine vntounto vsus: So his Miniſters in an eminent place,Matth. 5. that their light might bee more conſpicuous. We are (as it were) ſet vponupon a ſtage, and made a gazing, ſtocke (ſetting aſide contempt) euen in reſpect of obſeruation to Men and Angels.
But whereof was this Pulpit made? [of Wood] ſaith the Text. Wood] not Gold, nor Siluer, nor ſuch like coſtly matter; but of Wood. The dignity of the Clergie ſtands not in outward pomp and glory, nor doth the worſhip of God conſist in rich ornaments or glorious furniture. Idolatry and falſhood (ſaith a Reuerend Prelate of our Church) is commonly more gaudie and plauſible then Truth, Dr. Hall B. of Exceter.which hates either bought, or borrowed beautie, and will abide none but natiue colours: That heart therefore which can for the outward homelineſſe deſpiſe the ordinances of God, is already aliened from true religion, and lies open to the groſſeſt Superſtition. You may remember what was ſaid of old by Boniface the Martyr, when the Church had woodden Chalices ſhe had Golden Priests, but after, when ſhee came to hauehave Golden Chalices (as in time of Popery) ſhee had Wodden Prieſts. But why touch I this? For if Superſtition made our Aduerſaries too Carefull, and Bountifull; Prophaneneſſe and Atheiſme hath made vsus too Careleſſe. The ruines of Gods houſe; the Duſt, and Cobwebs, wherewith our Churches were be hung, before Authority (like the good huſwife in the Parable) ſent a broome,Luk. 15. ſufficiently confirmed this. God holds himſelfe contemned, when his Churches are defaced, and his Vtenſils not decently preſerued; ſee Pſal. 74. verſe 8.10.
Made for the purpoſe] And yet no Command for it, nor for any other of thoſe Solemnities vſed after, verſe 6. in Moſes Law. So then; Meere humane inuentions in the Circumſtantialls of Gods worſhip, are not therefore vnlawfull (though appropriated thereunto and (afterwards) ſuperſtitiouſly abuſed) vnleſſe in ſome other reſpect ſome ſinfulneſſe be found in them. But this you will ſay is not for the purpoſe.
For the purpoſe] Then, or for Speech it was (for both waies the words may be read, and rendered) i. e. to reade and expound the Word of God, the Law of Moſes in; So that the Pulpit is not for ſhew but vſe. Nor yet for any vſe, but this vſe; not for a Stage to play our owne parts or prizes: Nor for a-Fence-ſchoole or Paſquill, in ſhew to bee zealous againſt ſinne, and intend little elſe thereby, but reuenge of priuate wrong. This is not the Purpoſe I dare ſay it was made for.
Thus you ſee the Text, is as Full as Plaine: Variety of Obſeruation it would affoord, if a skilfull workeman had the handling of it, but I muſt doe as I may: Being to paſſe through the Straits of Time, I reſolue to pitch my thoughts vponupon one generall Theſis which I thus lay downe:
An Ezra well becomes a Pulpit, and a Pulpit him.
From the Theſis I ſhall deſcend to the Hypotheſis, and thus inferre:
It is pittie that an Ezra ſhould want it, or it want an Ezra.
Matth 5.15.To proue the former; Our Sauiour by that compariſon of lighting a Candle, and putting it in the Candleſticke makes it good: Whereto ſerues the Candleſticke, but for the Candle lighted? And where ſhould a lighted Candle be placed, but in the Candleſticke? Elders muſt be ordained foreign in eueryevery Church, Acts 14.23. not Lay-Elders, but Preaching Elders. And ſuch was Titus enioyned by Saint Paul, to conſtitute foreign in eueryevery Citie, Tit. 1.5.
Againe, the Miniſter is the Watchman, Iſay 21.11. His Charge, and Pulpit, is his Watch-tower, Hab. 2.1. He is a Planter, and a Waterer, 1 Cor. 3 6. His Congregation an Orchard, and Pleaſant Garden, Cant. 4 12 13. He is a Labourer, 1 Cor. 3.9. and a Seedſ-man, Mar. 4.14. His People are the Field, 1 Cor 3.9. Hee is a Maſon or Carpenter, 1 Cor. 3.10. They are the Houſe and Temple, 2 Cor. 6.16. Quam benè conueniunt?
This alſo is the iudgement of our Church, which takes order by her Canons, not onelyonly for the Examination of thoſe who are to be admitted into ſacred orders, that they be Ezra's, Apt Scribes; but likewiſe that eueryevery one ſo admitted be prouided of ſome Place and Pulpit, either Benefice or Curatſhip, wherin he may employ his gifts, and attend the Cure of ſoule, Can. 33.34.35. So then, It is great pittie (and men are neuer worſe then when they are pittied) that either ſhould be wanting to the other.
I would direct the Application of this to three ſorts of men of higheſt quality, and ſort; Patrons, Prelates, Prieſts, Application.and deriue Inſtruction hence of a Three-fold leſſon. To the one Care and Conſcience in Preſenting, To the Second, in Ordaining, To the laſt, in Executing and Officiating that where with they are betruſted.
If you aske me the reaſon, why in many Churches, 1. To Patrons.where are faire Pulpits, there are no better Pulpit-men? I muſt tell you, Corrupt Patrons are in greateſt fault. It is an eaſie matter for a man in a Corrupt age (though his gifts and endowments are ſo meane, as that no Calling in the World will affoord him Bread) to be well beneficed, aut errore Hominis, aut aere Simonis; while men giuegive vponupon diſhoneſt termes, what man of parts dare accept thereof? Theſe refuſing, ſuch muſt be ſought for as will, Micha's Prieſt is welcome, ſo he will accept of Micha's Wages: If he hauehave Learning enough to vnderſtand, Quid dabis? and make an anſwer to it; And will bee contented with the like vſage which Dauids Embaſſadors found from Hanuns Princes, to hauehave their Garments cut off by the buttocks, and their Beards halfe ſhauen away by vniuſt Compoſitions, he is a Prieſt for the purpoſe. No wonder ſuch go in Short Cloakes, how can they goe in long? All the while they ſtay at the borders of Iericho, they cannot recouer their ſhame: The In-com was ſo great at their firſt enterance.
If any ſuch be preſent as hauehave to doe with Preſentations to Church-liuings, let me beſeech them, euen as if Chriſt himſelfe did beſeech them, not to betray his Church into the hands of ſuch Blinde guides; When you Preſent, Preſent not to God and Mother-Church a Prometheus ſacrifice, skin and bone, without fleſh. Let your Queſtion bee, as theirs in the Goſpell, Who is worthy? Preſent not Woodden Priests, Matth. 10.11.to make your ſelues Golden Patrons. Reſpect not Gifts of Gold, for the furniſhing of your Cup-boards, but Gifts of Grace for the furniſhing of the Pulpit. Beware of Cropping the poore Miniſters maintenance; Let not out that Blood your Fore-fathers put into the Churches veines, vnderunder pretence of her falling into a Plurifie. Thinke not with William Rufus any longer, that Church-Bread is onelyonly Sweet-bread. Take not away their maintenance with Iulian the Apostata, vnderunder pretence of Conſcience, that ſo much liuing is a Burden to them, and a Hinderance of their Miniſterie. Deale not with your Clerkes, as Dionyſius with his Gods to take away their Gold, and put vponupon them Lineſy-wolſey, as being Cooler for the Summer, and Hotter for the Winter, and then (which is worſt) hauing their Liuings, flout at them for their Pouerty; like the Iewes who hauing ſpoyled Chriſt of his Ʋeſtments, then mocked him with Baſeneſſe. Forget not thoſe Woes, denounced by our Sauiour againſt the Phariſees, for deuouring vp of widdowes houſes, (much more for deuouring vp his Fathers) And let that Whip be thought vponupon, vſed againſt Buyers and Sellers in the Temple, much more of the Temple, for if thoſe were whipt with Rods, then theſe with Scorpions. In briefe; remember, if the Nurſe wants Bread, the Childe wants Milke; both Cry, both are Heard, woe to that man that hath the Cry of ſoules againſt him.
But if no ſuch Miniſters were made, how could they be preſented?
2. To Prelates. 1 Tim. 5.22.True; therefore the Charge is great which is laid vponupon Prelates in Ordaining, foreign, &c. but to Proue firſt, and to vſe a very preciſe Examination, before they ſeparate any man to the Office of a Miniſter: And yet in the Choyſeſt Elections,2 Sam. 18.19.20.21. they may be deceiued. Somtimes it fareth with our Gouernors, as it did with Ioab in the Campe,Verſe 22. 2 Sam. 18. Ahimaaz offers himſelfe to bee the caryer of tidings, but is put backe, and Cuſhi taken, as fitter for the ſeruice; Still Ahimaaz importunes Ioab, and through importunity preuailes to run after, and (taking the way of the Plaine) outruns Cuſhi, 23.and comes firſt to Dauid, as if he had great matters to impart vntounto the King, but being examined on particulars, he could giuegive no other anſwer but this, hee ſaw a great tumult, 29.but knew not what it meant. So it may be ſome (ſuch is the raſhneſſe of youth) ſtepping in, and putting themſelues forward, may through importunity, obtaine that which their deſerts could neuer, and ſo (taking the way of the Plaine) (the beaten path of Simony) ouergoes the Worthyer, but when he comes to deliuer his meſſage, like him in the Goſpell he is ſpeechleſſe, 30.and his entertainement like that of Ahimaaz, Turne aſide, ſtand thou by. This (I ſay) may be an ouerſight: But for the moſt part, the fault is amongſt our ſelues: A Biſhop may examine a man as concerning Learning, but can any Biſhop know the Life and Conuerſation of eueryevery one that is to be admitted into holy orders, otherwiſe then by the the teſtimonie of thoſe that know them? Now if the firſt Concoction bee bad, can the Second, or Third be good? Ministers, Gentlemen, and Others, ſhould not for fauour, nor by-reſpects, be too liberall of their hands, in giuing teſtimoniall of any, whom they either know not, or elſe not to be well deſeruing. The ſetting to a raſh hand here, is as the raſh laying on of hands, and (though wee bee no Prelates) a tranſgreſſion of the Apoſtles precept. If then thou knoweſt thy Friend bee fit, or thy Childe bee fit, and canſt giuegive a teſtimony as Saint Iohn did of Demetrius, Epiſt 3.12.ſend him vntounto Iairus the Ruler of the Synagogue; Otherwiſe let him follow that Calling he is fitteſt for. And anſwer him (be he friend or kinſman or any other) that deſires thy teſtimony for his prefermēt, as that famous Biſhop of Lincolne, Robert Grosthead did one, who earneſtly ſolicited him, in the behalfe of his poore kinſman, that hee would preferre him, and therupon enquiring what condition of life he followed, and vnderſtanding that he had beene brought vp to husbandrie, anſwered; Then if his plough be broken I will repaire it, or rather then faile beſtow a new vponupon him, but ſo to dignifie him as to hinder him in that courſe and calling wherein he was brought vp, and whereto he is fitted, I meane not to do.
But I haſten to the Third and laſt Sort,3. To Prieſts. whom this doctrine doth eſpecially concerne, You my Brethren; of mine owne Coate and Calling; the Select Subiect of this daies meeting, and diſcourſe, who are (as I conceiue) all Pulpit-men. And therefore I ſhall not need to call vponupon you to get you Pulpits (as Chryſoſtome of old did vponupon his hearers: to get them Bibles.) It is not wanting vntounto you. The force of my Exhortation muſt bend this way, that you be not wanting vntounto it, which you ſhall not bee, if you be Ezra's Prompt and Ready Scribes.
And ſeeing I am to ſpeake to thoſe who are foreign, Wiſemen, and Ʋnderſtanding, it will doe well enough, though Omnia in figura (as Saint Paul ſpeakes in another caſe) and I keepe my ſelfe vntounto the Metaphor: Commending thoſe Rules vntounto you, which Good Pen-men giuegive in the Art of writing, applying them to our purpoſe as wee paſſe along.
Theſe Rules are either foreign, Preparatorie, or foreign, ſuch as Concerne the Worke it ſelfe.
The former ſort, reſpects the Pen; Or the Site and Cariage of the Body; Both are of vſe to vsus.
Firſt, for the Pen; the Care of a Good Scribe muſt bee to prouide one Fitting, both for his Hand and Paper. Next to the Holding of his Pen, leſt hee diſcouer himſelfe a Botcher.
That his Pen may be Good and Fitting eueryevery way, there is a double Care required; 1. In Chooſing of the Quill, that it be not too Hard nor Full of teeth. 2. In the Cutting, Riuing, or Nibbing of the Penn, that it may write hard, or ſoft, as Occaſion requires. Thus if we would write Well, and Faire, let vsus not affect to be dealing with thoſe Scriptures that are Obſcure and Darke, Of Ambiguous, and Doubtfull meaning; 2 Pet. 3.16.Of which kinde, there are not a few in holy Writ, and none more ſubiect to bee wreſted and peruerted. (Wits making ſuch places, the Palaestra to proue maſteries in) You know the Antient Fathers did ſcarce touch the Booke of the Reuelation in all their writings, thinking it farre ſafer with ſilence, to admire, then to aduenture to expound it. Such then as faſten (to chooſe) vponupon ſuch darke Texts (except they hauehave the better parts and helps) ſeeme to write with the Ganders quill, and while men ſeeke to get the praiſe of a nimble head, and ſharpe wit by tying knots to vntie againe, they doe with the dog leaue ſoft meate, to knawe vponupon the bones.
But ſay in our ordinary lot and courſe,Quest. we meete with ſuch a Scripture, what muſt then be done?
In ſuch a Caſe,Reſp. (to keepe me ſtill vntounto the Metaphor) doe as good Penmen doe with ſuch a Quill, ſcrape it, and pare it, till you get away the Teeth what may be; I meane that you would Diſtinguiſh aptly that which is Confuſed; And Illuſtrate plainely that which is Obſcure: You know the Helps, the Vſe of Tongues, and Authors, &c. And Prayer in ſuch a Caſe, is the Beſt Booke in the Studie: Enquire of him who is both the Author and Interpreter of Scripture. The noiſe of Axe and Hammer would not bee heard (ouer-loud) within the Temple; the worke would be framed in Lebanon. To reckon vp all that wee hauehave read, with their ſeuerall opinions vponupon ſuch a Text, is (in my poore conceit) with Dauid A ſpice of Pride in numbering of the people: As on the other ſide at no time to Quote an Author, may be thought with Rhehoboam to deſpiſe the iudgement of the wiſe.
To bee briefe, if after all our paines ſuch places remaine to vsus ambiguous, and doubtfull, it is enough if we acknowledge, confeſſe, and religiouſly admire: Not peremptorily determining on either part, ſhutting vp our diſcourſe as the Iewes were wont, eueryevery doubtfull place they met withall with this, Elias cum venerit ſoluet dubia.
Or if in Caſe, we doe determine, it ſhall bee our wiſedome, to walke in the beaten roade of the Church, and not to run out into any ſingle Paradoxes of our owne, to trouble the common peace: Better is it to bee last in the droue of good Expoſitors (ſaith our Reuerend Arch-biſhop in his Expoſition vponupon Ionah) then to bee formoſt inventing our owne Conceits.
This is not all, for after wee hauehave Choſe our Quill, With the good Pen-man, we muſt be Carefull in Cutting of our Pen. This requires Skill, that it may be neither too Soft nor ouer Hard: Therefore the Apoſtle, ſpeaketh thus to Timothy, Shew thy ſelfe approued vntounto God, a workeman that needeth not to be aſhamed, rightly diuiding the Word of truth, 2 Tim. 2.15. Gods Miniſter, muſt foreign Diuide and cut: A ſpeech borrowed from the Cutting vp of the Sacrifice, in which there was great skill required, the Liuer muſt be left hanging on the Right ſide; the Heart and Lungs, vponupon the Channell bone, the Milt vponupon the left ſide; and the Kidneys, vponupon the Rump. Each Bungler can Chop a Text into Gobbets; but ſo to Cut the word, as to giuegive eueryevery one their Portion, and therein approue ones ſelfe to God, is the propertie Of a Workeman that needeth not to bee aſhamed.
Of this, there are two parts; Reſolution and Application.
The Former is as the Slitting or Riuing of the Pen; the Latter as the Nibbing of it.
Si Logica abſit, rationalis homo, praeter rationem in linguae ſono verſatur.Our Text muſt be vntwiſted, and vnlooſed, or as it were vnbowelled, which cannot bee done without the helpe of Logicke (the hand of Philoſophie) This would not bee Ouer-ſlight, nor Ouer-curious; for Aequè confuſa eſt diuiſio & nimia & nulla (ſaith Fulgentius) To make a long Analyſis, to a Short Text, is with the Citizens of Mindus to build Great Gates to a Little Citie, (who were well flouted for their paines) Or like the Boaſting Traueller, who comming to his Inne, plucks out great ſtore of coine, and ſpends but two-pence. And on the other ſide not to obſerue Parts and Order is as bad. A Burden well wrapped, and pack't vp together, wee carry with greater eaſe: both Minister and Hearer is much help'd by Method.
As for the Applying part, reſpect muſt bee had vntounto the Auditory, as the good Pen-man hath in nibbing of his Pen vntounto the kinde of Paper he writes vponupon, that it agree with it. Some hath a hard and croſſe graine, which ſoone takes off the edge of a Tender Penn; here too much of the nib would not be left: The Penn would bee Hard and Dry. Some paper againe hath a more fine, and tender graine, with which the Smaller Penn doth beſt agree: Your Ordinarie Paper is Pot-paper of a middle nature, and requires, that the nib be neither too ſoft, nor too hard, but brought vntounto a meane.
Gods Prophets, muſt fit themſelues to the Perſons they hauehave to deale withall, becomming all to all that they may ſaue ſome. A Nathans tongue ſuits well with a Dauid's heart; A Huldahs, with Ioſiah's; And an Elijah's and Michajah's with Ahab's; A Iohn Baptist with Herod's doth beſt of all.
It is worth our taking notice of, how God in all ages hath proportioned men to the occaſions: A Mild Moſes was for the low eſtate of Afflicted Jſrael: mild in ſpirit (ſaith one) but mighty in wonders: mild becauſe hee had to do with a perſecuted and yet a techie people; mighty becauſe he had to doe with a Pharaoh. A Graue and a holy Samuel was for the quiet conſistence of Iſrael; And a fierie-ſpirited Elijah, for the deſperateſt declinations of it. If in later times of the depraued Condition of his Church, God hath raiſed vp ſome ſpirits, which hauehave beene more warme, and ſtirring, then thoſe of common mould, wee cannot cenſure the choiſe, when we ſee the ſeruice. (As a Reuerend Prelate of our Church ſpeakes worthily.)
One thing more (before I paſſe this) be pleaſed to take notice of; that how-euer you may ſeeme in the Nibbing of your Penn (through the ſloape holding of your knife in cutting it halfe way, to make it thinne, and then ſtrait ouer-thwart) to make Two-cuttings, yet if it be not done at once,, it will not write Faire and Currantly; So in all our Vſes and Applications deriued, and deducted, from our Doctrines (how euer they may ſeeme yet) let them not be Two, but One Syllogiſme and ordinarily a Connexe; Looke how many Vſes we deduce from the Doctrine deliuered, if they will make a Syllogiſme (the Doctrine being the Argument) we miſſe not our Rule. And then will our Application be more effectuall.
Nothing elſe remaines to be ſaid concerning the Making of our Pen. Only this (before I come to the Rules which concerne our Holding of it) we may doe well, to Try our pen hauing made it; See how our notes affect our ſelues: If our owne ſpirits are not moued with what we hauehave ſtudied, there is but little hope that thoſe who heare vsus ſhould be affected with them.
Our Pen thus fitted, our next Care is, that wee looke to the Holding of it: Which may not bee with the Fiſt too Slouenly, nor yet betwixt One Finger and the Thumbe too Daintily, or Nicely, but
1. With a Light and eaſie touch, not griped too hard; For thence ariſeth theſe two benefits; The Command of the hand; And Quicke diſpatch of matter. Both Extreames would be auoided in the handling of holy things. It is not neceſſary wee ſhould hauehave All wee ſpeake in Print; and Weigh eueryevery word as in a Ballance, for weight, and tuneable meaſure; Smooth Elocution, Fine Pronunciation, and the like, will ſoone bring vsus into that veine of preaching, which Biſhop Latimer once blamed, vnderunder the wittie terme of Straw-berry preaching; and which S. Ierome doth ſo much deride in his Epiſtle to Nepotianus, telling him, that the Spirit of God came downe in the likeneſſe of an Innocent Doue, not Painted butterflie. Aſſure we our ſelues brethren, that as the rare and abſolute quality of the Pen, conſiſteth not in Painting, Pricking forth, and tedious writing of ſixe lines in a ſtudie, no more doth the Excellencie of Preaching in the like exactnes. See 1 Cor. 14.15. Had the Fathers tooke this courſe, their workes had neuer beene in ſo many large volumes as now we hauehave them.
I grant yee; Accurate Sermons are fit for Learned Auditories: At ſuch a time as this, it will doe well, if they ſmell ſomewhat more of the lampe then ordinary; and in ſuch a caſe I could deſire with Demoſthenes to ſpeake, non modo ſcripta ſed etiam ſculpta; But in our Common and Ordinarie Auditories, Aug. de doct. Chriſt. lib. 4. cap. 10. In Pſal. 139.there is (to vſe Saint Auſtins phraſe) Quaedam diligens negligentia and ſuch might bee ſeene in him by his frequent vſing the barbarous word Oſſum for a Bone, rather then the word Os, for (ſaith he) Mallem vt reprehendant grammatici, quàm vt non intelligant populi: Hee ſtood not ſo much on his Owne Credit as his Peoples profit. When we hauehave ſpent our time, and paines in knots, and flouriſhes, ſtudying rather after Fine phraſe, Confeſſ. 1. 14.then Matter, it may be ſaid of vsus, as the ſame Father ſaith of Homer, that he was dulciſſimè vanus, Yea we ſhall ſay in the end as one doth of his owne labours, quod ad vſum luſi, Auſonius in monoſyl.quod ad moleſtiam laboraui: In reſpect of the profit comes by them, they are but Sport; in reſpect of the paines in making and gathering, they are ſore Labour and Sweat.
As this Extreme; ſo that otherwiſe, in dealing with the Word of God too Looſely and Superficially, muſt carefully be auoided. Though we may not Slauiſhly tie our ſelues to words, yet we may not neglect to ſpeake Wiſely and as becommeth the Oracles of God. Our phraſe it muſt bee apta (ſaith Saint Bernard) though not alta. Many mens labours are deſpiſed through neglect of this; whoſe paines for the Matter might be well approued of, but the Slouen-like handling of it, turnes the ſtomacke. Do we not loath the meate (though otherwiſe good and wholeſome) that is ſerued in, in a ſluttiſh diſh?
Be not too baſe; vſe no fooliſh termes, nor ridiculous. Thoſe Knots which are performed with the Celerity of the Hand, are Commendable in Clearkely writing: Many Speake well by Nature; Many by Industrie and Art attaine vntounto it: as Demoſthenes who came to that excellent faculty of ſpeaking as that he could leade his Auditory, to what part he pleaſed, by ſpending more Oyle then Wine (as himſelfe telleth one who asked him how he attained thereto.) Scripture it ſelfe approues of a godly Eloquence, let not vsus deſpiſe it, but bleſſe God for ſuch an excellent gift, where it is beſtowed.
Beloued, I am farre from being a Patron for Idleneſſe, giuegive me leaue to ſpeake the truth; There are ſome of good hopes, who vponupon their firſt entry into the Miniſtery, to auoid the imputation of Dumb-dogs, ſo farre breake ſilence, as that if they preach not twice eueryevery Sabboth, preſently conceit they are as no body, and ſhall looſe reſpect; which is a cauſe of venting many raw, and vndigeſted meditations. He who is able to receiue it, let him receiue it, and honour that day with Two young Pigeons, or Two young Turtle doues; Let him follow that Councell the Wiſeman giues, In the morning ſowe thy ſeede, and in the euening withhold not thine hand, for thou knoweſt not whether ſhall proſper, either this or that, i. e. Nuper plantatus & eccleſia inſitus, quales, erant Catechumeni.or whether they both ſhall be alike good, Eccl. 11.6. But as for him who is foreign a young ſcholler and new entered into the work, let them not take too much vponupon them, but remember the Councell the people of Rome gaue, who hearing that ſome of their Colonies waxed barren, willed that the husbandmen ſhould melius arare & & minus ſerere; So take me rightly, and I am ſure you cannot count the Councell to be vngodly: Let ſuch as cannot preach Often, and Well too, ſpend more time in their Studies, and leſſe time in their Pulpits: And for a while be content to gather herbes to make pottage for Gods houſhould, wherein alſo they had need bee very circumſpect that they gather not wild-gourds in ſtead of wholeſome herbs.
Secondly, we muſt hold our Pen vponupon the Full for that is, moſt proper. Faſten not vponupon Scripture any other ſenſe, then the nature of the place will beare. You know the Councell that the Prieſts & Diuiners gaue vntounto the Princes of the Philiſtins, 1 Sam. 6 9.concerning the Arke: If it goe by the way of its owne coaſt to Bethſhemeſh then it is from God, but if it goe another way (if it bee vrged and goaded on) it is but a matter of Chance, Of mans wit and inuention. Beware we, I beſeech you, how we dare to wreſt the Scriptures, and (as Chymickes with Naturall bodies) by torturing them, endeauour to extract that out, which neither God nor Nature hath put into them. This I rather beſeech you, to be warie of, by how much we are the more apt to fall into it, eſpecially for the Countenancing of our own Rotten fancies. He that is wedded to an Opinion, and hath Wit to maintaine it, ſhall neuer want ſome Scripture, which (with a little woing) may ſeeme to Countenance it. It was (you know) the boaſt of one Chryſippus, of whom Laertius makes mention, that he often wanted opinions to aduance, but once hauing an opinion, he neuer wanted Arguments to defend it. It is a miſerable praiſe to bee a wittie diſturber of the Churches peace; And yet, this is the onelyonly praiſe that many doe affect, who hauing once faſtened vponupon ſome Aſſertion (though neuer ſo abſurd) think it their glory to defend it, Conceiting all that they ſee, or heare, or reade,Antiphorus Orietes. makes for it: Like him in Aristotle, who where euer he went, he thought he ſaw the picture of himſelfe. Thus wee reade of Adrian the Pope, who when the Contentions were betwixt the ſeruices of Saint Ambroſe and Saint Gregory, Iacob. de Vorag. in vita Greg.which ſhould take place, by common conſent both the maſſe-bookes were laid vponupon Saint Peters Altar, expecting the deciſion of that doubt by Reuelation: The Church dores being opened in the morning, Saint Gregories maſſe-booke was rent, and torne in many pieces, and lay ſcattered about the Church, but Saint Ambroſe's lay whole and open vponupon the Altar: which euent, one would hauehave thought, ſhould hauehave ſignified thus much; that the Maſſe of Gregory ſhould be Cancelled and aboliſhed, and that of Ambroſe authenticall, and allowed: But now Pope Adrian (who was for Gregory) expounds it thus: that the renting and ſcattering of Gregories miſſal, intended the diſperſing of it ouer all the Chriſtian world, and that it ſhould bee onelyonly receiued as Canonicall. Such another was that Fryar, who finding out Maria in the Scripture vſed plurally for Seas, cryed out, that hee had found in the Old Teſtament the name of Maria for the Virgin Mary. What is this, but with the wicked ſonnes of Eli, to ſtrike our fleſh-hooke with yron teeth into the pot of Gods Sacrifice; and to account all ours, that it brings vp? And if in caſe the Scripture hath not for vsus, ſo ſoone as wee deſire, to take by force, as they did from the Sacrificers? Yea what is this any other, then with the Harlot in the Kings, to lay the dead childe of our owne heads, and braines, in the boſome of the true mother the Holy Scriptures, and ſay it is hers? A ſinne in the iudgement of ſome of the Antient ſo fowle, as that (in their eſteeme) it deſerued to be ranged in the ſame ranke with the ſin againſt the Holy Ghoſt. Other ſinnes ſeeme to be of weakeneſſe, but this of wit and ſtrength. Beſides he that ſeekes to faſten a new ſenſe on Scripture, indites another Scripture, (as it were) and ſo after a ſort makes himſelfe a God. A rule of ſpeciall vſe; forget it not.
And yet, while I ſpeake of holding our Pen directly vponupon the Full, miſtake me not, For it is requiſite ſometimes (as in the fetching of a Compaſſe) that it ſhould beare a little on the left ſide, that it may the better giuegive full where it ſhould, and ſmall alſo where it is required. Thus did Nathan in propounding of the Parable of the poore man with his little Ewe: Our Sauiour often by things feyned did ſet forth, and expreſſe vnfeined truths: Thus Saint Paul likewiſe fetch a compaſſe, the better to take his keeper, holding his pen a little on the left ſide (as it were) Beleeueſt thou Agrippa? I know that thou beleeueſt. If euer any knew foreign to change his voice and to attemper his ſtile that he might profit, hee was the man: Yet many eſteeme this practiſe, no better then flatterie and lying; but I haſten.
We hauehave done with thoſe Rules which Concerne the Ordering of our Pen; Now for thoſe which reſpect the Cariage of the Body, which if it be ſeemely, is a great grace to writing. The Particulars are theſe: 1. The Head muſt be held vpright, and looke ſtrait forward. 2. The Arme laid right forth vponupon the Paper. 3. The Paper lie as neere to the midst of the Body, as the ſtrait holding forth of the Arme will permit, and ſuffer. For the Firſt.
Be thou an enſample (ſaith Saint Paul to Timothie) in life, in doctrine, in holy Conuerſation. 1 Tim. 4.12.Exemplaris vita eſt concio optimaIt is the Example wherein the force of the Rule doth lie: This our people eſpecially looke vponupon, and accordingly conceiue, as Labans Cattell did among the Rods that Iacob laid in the Gutters before their eyes, Gen. 30. In which reſpect it was that God thus complained: From the Prophets of Ieruſalem, wickedneſſe is gone forth into all the land, Ier. 23.15. The ſinnes of Teachers are the Teachers of ſinnes, and therefore no maruell if they be more odious vntounto God, then the ſins of any of the people, which appeares by this, in that the Lord required in the old Law,Leuit. 4.3.14. as much ſacrifice for the Prieſts ſin alone, as he did for the ſins of all the Congregation beſides. The beſt Schooleman ſeemes to giuegive the reaſon; for when we ſinne we doe peccare in quid eſſentialiter, but others, in quale accidentaliter, therefore ours greater.
Be yee holy therefore,Iſay 52.11. you that doe beare the veſſels of the Lord, hauehave Feete to walke withall,Pſal. 115.7. as well as Mouthes to ſpeake withall, leaſt you bee found in the end, Idols as well as dumbe ones. You are here preſent with the enſignes of grauity vponupon your backes; Seeing theſe buſhes hung forth, ſee there be good wine within. In a word, let vsus ſo liue, as that we be Walking Sermons, Epiſtles, and Goſpels to thoſe amongſt whom we liue.
Secondly, the Arme muſt be laid right-forth vponupon the Paper on which we write. We may not hauehave reſpect of perſons in the deliuering of our meſſage. The Preacher ſought to finde out acceptable words and that which was written was vpright, euen words of truth, Eccleſ. 12.10. For Manner, it would doe well, to take vp ſuch words as may giuegive lawfull content, and be beſt accepted; But for Matter let them be words of truth, & that which is written let it be vpright, without fauouring of any mans Corruptions or Vices. The Poore may not be neglected, ſeeing Chriſt's blood was ſhed as well for the Belfry as for the Chancell; Nor may the Great be ſpared, much leſſe poyſoned by Flatterie. It was ſaid of old, Few great mens Confeſſors will get to heauen: For how great ſoeuer the ſins of great men are, ſtill they goe away with Abſolution, and it would doe well now, if we would be faithfull, and if at any time A Lord ſhould aske his Chaplaine, as Chriſt did his, whom doe men ſay that I am? Matth. 16.13.let the anſwer be according to the truth; Some ſay you are thus my Lord, and ſome ſay thus, &c. that if in Caſe they heare ill, they may labour to cut off all iuſt occaſions of ſuch report; If well, endeauour to preſerue, and deſerue the ſame to Gods and his Goſpels honour.
But this I muſt tell you withall, that Good manners muſt be obſerued in ſpeaking to our Betters, 1 Tim. 5.1, 2. Acts 26. (notwithſtanding that ciuill, and well nurtured language be eſteemed by ſome that are ouer-ſowre, and rigid, to bee a daubing with vntempered morter, and nothing thought to bee zealouſly ſpoken, but what is vnciuill and rude.) Dauid (as Bernard obſerues) could brooke it well enough, that Nathan ſhould tell him of his ſin, but he could not endure Shemei's rebukes, though it was for the ſame offence (And he ſaw God in it too) The Reaſon he renders to be this; Nathan did doe it with reuerence, and reſpect vntounto the perſon of the King; But Shemei behaued himſelfe vnreuerently, and fell to downe right railing.
Thirdly, the Paper we write vponupon, muſt be laid as nigh the breaſt, as may be. Thoſe we Admoniſh, Reproue, Inſtruct, &c. muſt be neare our hearts; All we doe muſt bee done in LoueLove. Thus Saint Paul with the ſame breath calleth the Galatians fooliſh and yet Brethren, Gal. 4.and little children; giuing ſignes of the greateſt louelove vntounto them that could bee: the like was his manner of dealing with the Corinthians. 1 Cor. 3.2.A good conceit of the Phyſitian, wee ſay, is halfe the cure: When our people are perſwaded of our Affection towards them, then it is likely our paines will be auaileable. I perceiue I muſt haſten; I come now to thoſe Rules which concerne the worke it ſelfe.
And here three things are obſerued by good Pen-men; Ratio, Modus Species; the former doth concerne the Speculatiue part, And the two later the Practique parts of Writing.
The Reaſon muſt bee found out, and rendered why the letter is made thus, not thus; and being made this way, is more gracefull, then being made that way, or that; And ſo for the Coniunction, knitting and ioyning together of them, without the vnderſtanding whereof, hardly ſhall a man euer write well.
Thus, muſt Gods Scribes bee able to ſhew Grounds for what they doe and teach.1. Ratio. I do not meane that a Miniſter ſhould be ſtrictly tyed, to render the Reaſon of eueryevery Doctrine he doth deliuer: A Courſe though Profitable, and Ʋſefull, yet not euer Neceſſary. True it is, there is Reaſon for all Gods Commandements, if we could ſee it, but we cannot alwaies conceiue that Reaſon; And if wee ſhould beleeue no more then we can giuegive Reaſon for, wee ſhall not beleeue halfe that which a Chriſtian is bound to beleeue to his ſoules ſaluation. The Councell that Saint Auſtin giues to his Scholler Licentius concerning thoſe things he heard of him, would be remembred, Nolo te cauſas rationeſ que rimari, quae etiamſi reddi poſſint fidej tamen qua mihi credis non eas debeo: If thus, concerning thoſe things he taught him, then much more concerning thoſe things, which God teacheth vsus. The Reaſons and Grounds of them though they might be giuen (which yet as I ſay concerning diuers Articles of our Faith cannot) yet it ſuits not well with that credit and truſt which we owe vntounto God, too curiouſly to ſearch into, or call into queſtion: But my meaning is, we ſhould be Grounded and Iudicious Textmen, And be able to ſay as Iohn 3.11. we ſpeake that we know, And with Saint Paul, 1 Theſ. 1.5. Our Goſpell comes vntounto you not in word onelyonly, but in power, and in much aſſurance. We are firſt, exactly to know the truth, and then deliuer it vntounto Gods people. The Sermons of the Prophet Nahum are called,Nah. 1.1. Prooem. in Nahū the booke of Ʋiſions: the Reaſon Hierome giues (and me thinkes it is a paſſing good one) becauſe ſaith he, he well vnderſtood, and ſaw, whatſoeuer he ſaid. Hence it is that Saint Paul cries Shame on them who deſire to bee Teachers of the Law, vnderſtanding neither what they ſay, nor whereof they affirme, 1 Tim. 1.7.
A great fault therefore it is in young Diuines, to ſcorne the Catechiſme affecting a profounder kinde of learning, (as they conceiue) plodding in Poſtills and Controuerſies, and raw in Principles; Taking the greateſt myſteries of Religion fitteſt Arguments for the exerciſing of their wits,In his Chryſo. paſſus. As Eckius who diſcuſſing the queſtion of Predeſtination, in the very enterance of his diſcourſe, giues his Reaſon why he vndertooke that Argument, for that he thought it to be the fitteſt queſtion, in which he might Iuueniles calores exercere; When we know a wiſe man will chooſe to deale with Woodden waſters, before he plaies at Sharpe. An error in the Foundation, puts the whole building in apparent hazard. Therefore it ſhall be your wiſedome, who are ſons of the Prophets, firſt to aske Councell of Caluins (or ſome others) learned Institutions: to peruſe well the booke of the Articles of our Religion, and the Bookes of Homilies, as our Church enioyneth; that what you deliuer for Doctrine may be comprehended in Eſſence, Substance, Effect, or Naturall inference with ſome one of them. But of all the Sheaues let the Bible hauehave preheminence, and let the reſt of the Shocke doe obeiſance vntounto it. Nor let young Cockerills which newly begin to Crowe, be ſetting vponupon the great Cocks of Game, billing at that Sophiſticall Bellarmine, or at that Iudicious Interpreter Caluin, audaciouſly controuling him, fooliſhly deſpiſing their great skill, and learning: Nor run raſhly vponupon the point of Diſcipline, before they know (it may bee) what the name meaneth. Better by many degrees it is, to let theſe things alone, till they be growne in Iudgement, and able to ſpeake of them to purpoſe,2. Modus. without wronging either themſelues, or the Cauſe.
The Manner of making eueryevery letter, would be knowne, as well as the Ground or Reaſon. Let a Scribe begin to frame his letters, after a Corrupt, and Contrary way, (as to begin at the heele when hee ſhould begin at the head) will hee euer proue good Pen-man?
Would we be the Ornaments of our Pulpets, and hauehave the praiſe of being good Ezra's apt and readie Scribes? begin we then methodically. The wiſe Preacher taught the people knowledge, yea he gaue good heed, and ſought out, and ſet in order many Prouerbs, Eccleſ. 12.9. God hath deuided his Word into fit parts, and ordered it to our Capacitie, and Vnderſtanding; It belongeth (therefore) vntounto Gods Miniſters to gather out of this treaſure things both New and Old, and like good Stewards ſet them forth before Gods family in the beſt order that they can, beginning firſt with milke and ſpoone-meate, after the Apoſtles practiſe, 1 Cor. 3.2. Heb. 5.13. It is a prepoſterous courſe for any (be they themſelues neuer ſo learned) comming to an ignorant people, and ſuperſtitious, (for they are ſeldome ſeuered) to begin with Controuerſie: Let vsus firſt teach the Principles plainely, and diligently, and after a familiar manner by Question and Anſwer, and ſpend one part of the Lords-day (Commonly called Sunday) in this Courſe, for as much as there is ſtill need; New-commers on. You know it was the practiſe of the Primitiue times, the Apoſtles had their Catechiſme, Heb. 6. Where you hauehave the Name how it was called foreign, prima Christianiſmi principia (as Beza renders it) The Principles of the Doctrine of Chriſt, as our Tranſlation (truly) hath it. And the Heads or Principles themſelues therein contained, and handled: In number ſixe after the ordinary account.
1. Repentance from dead workes] i. e. the doctrine of mans miſery, the knowledge whereof comes by the Law, Rom. 7.
2. Faith towards God] The doctrine of mans deliuery; the ſumme whereof is contained in the Apoſtles Creed.
3. The Doctrine of Baptiſmes] That is of the Sacraments: Baptiſmes (by a trope) being but for both; And (beſides the trope) both the Inward baptiſme of Chriſt, and the Outward of Iohn, i. e. Chriſt's Miniſters, being thereby noted.
4. Laying on of hands] An ancient Ceremonie vſed both in the time of Law and Goſpell, in ſundry Caſes: 1. In healing of the ſicke, Luk. 4.40. Marke 16.18. 2. In ordaining of Miniſters, Acts 13.3. 1 Tim. 4.14. & 5.22. 3. In Conferring the gifts of the Holy Ghoſt, Acts 8.17. & 19.5. 4. In Bleſſing of Children, Gen. 48.14. Matth. 19.13. Luke 18.15. The Manner was: The Children of the Faithfull being Catechized, were to make open and publike Confeſſion of the former Principles, viz. of their Repentance; Of their Faith; Of the Sacraments, and after this they had hands lay'd vponupon them, and were Confirmed to be of the Couenant of God, and of the viſible Church. A Ceremonie which (through the long neglect thereof) is much excepted againſt and carped at, but may bee wiſhed that it were vſed oftener then it is and more reſpected, which (the due cautions being obſerued, and it freed (as with vsus it is) from ſuperſtitious abuſe) it well deſerues. Now vnderunder this Head the Ministerie and Diſcipline of the Church may bee Comprehended.
5. Reſurrection from the dead] Albeit they ſhould die, and their bodies be lay'd in the earth, yet that at the laſt day their bodies ſhould be raiſed vp to life againe.
6. Eternall Iudgement] And that eueryevery one ſhould receiue in their bodies, that which they hauehave done, be it good or euill, Eccleſ. 12.14. Theſe two laſt Heads, being made diſtinct, and howeuer (happily) handled vnderunder the ſecond Principle the Doctrine of Faith, yet here beaten particularly vponupon by the Apoſtles, for theſe two reaſons: 1. For that they were derided by the Gentiles: 2. For that they were the hope of Christians.
As the Apostles, ſo had the Ancient Fathers, after them, their Introductions to Religion. Clemens Alexadrinus his Pedagogus; Lactantius his Inſtitutions; Cyrill his Catechiſmes; Auguſtine his Enchyridion; and booke de catechizandis rudibus. And ſo hath eueryevery Church in Chriſtendome:Maſter Yates his Modell of Diuinity, in his Epiſt. ded. to the Church of England. And ours amongſt the reſt, which (to vſe the words of a Reuerend and Iudicious Diuine) is like Sampſons haire faire and ſtrong; Strong in precepts; beautifull in method; And therein carry's away, the honour from other formes. For whereas ſome teach the Commandements before the Creed (as if they would teach a man to goe before he liue) Others put the Seales in the midſt of their writings (as if that which ſeales all, ſhould not hang at the bottome of the bill or bond) Our method is to begin with Faith, by which we liue, then to come to the Law of life, by which we walke; After this it leads vsus to Prayer, least we ſhould faint in faith or waxe wearie of workes: And laſtly finding faith but weake, obedience imperfect, and prayers not as they ſhould be, it brings vsus to Gods ſeales as the ſafetie and ſecurity of all our eſtate. Thus farre hee.
Now then, Good Fathers and Brethren, pittie the miſcarrying of many a ſoule, vnderunder your Charges, for want of Method. And giuegive eare to that Counſell which that Reuered Father, Biſhop Babington, in Leuit. 7. doth giuegive vntounto you; Art thou a Miniſter called of God? &c. ſubmit your ſelfe to the profit of your people, hunt not after your owne glory that you are ſo learned, eloquent, and profound: If your people profit not, becauſe you flie too high a pitch for them, and ſcorne to lay a foundation of the Catechiſme amongſt them, you will be found at the reckoning day, an vnprofitable ſeruant, and one that hath gained nothing to his Lord, but hath hid his talent in the fowle napkin of fruitleſſe matter, and idle figures of affected ſpeech. Thinke of that Charge giuen by the Arch-Biſhop of our ſoules, Feed my Lambes; Feed my Sheepe: His Lambes firſt, and why ſo? Surely for that the encreaſe and welfare of the Flocke depends on them; If they be ſurfeted, or ſtarued, the Flocke ſhall neuer thriue nor proſper.
The Papiſts, in their preface to the Catechiſme of the Councell of Trent, confeſſe, that all the ground which we hauehave got of them, hath beene by Cetechizing, and ſhall wee againe looſe that ground through our neglect? Iulian himſelfe could not deuiſe a readier way to ouerthrow Chriſtian Religion then by pulling downe Schooles, and ouerthrowing thoſe Places where Children were religiouſly educated, and catechized. Let vsus effectually conſider of theſe things, and be no longer like to ſome vndiſcreet, and fooliſh maſter, who to pleaſe a fond and ouerweening parent, marres the progreſſe of a childe, in raiſing him vp to a higher Forme and Author before hee hath learned his firſt Rules of Grammer: What followes vponupon this?
But, firſt a loſſe of our owne paines and labours. Looke on him that preacheth twice or thrice a weeke, and ſo hath continued for many yeares together, omitting Catechizing of his People, and tell me, if hee hath reaped ſo much fruit of his long labours, as ſome one hath done of one yeares paines, who hath ioyned both together.
Secondly, An emptie oſtentation in the Hearer; A raſh cenſuring of Church-Gouernement and Diſcipline, through heate of Affection and want of Iudgement. Cenſorious profeſſors, are ignorant profeſſors; try it when you pleaſe, this you ſhall finde, that thoſe who ſpend their zeale this way, hauehave not wherewith to anſwer you if you queſtion with them about Fundamentall Points. For as the Philoſopher teacheth of mad, and phantaſticall men, they are very apprehenſiue of all outward accidents, becauſe their ſoules are inwardly emptie, and vnfurniſhed of any thing of worth, which might hold the inward attention of their minds, and might ballance it, and keepe it vpright againſt all outward occurrents whatſoeuer. I haſten to a Concluſion, and come to the Third and laſt thing obſeruable in Writing, wherein indeed the Subſtance of it doth Conſiſt, and that is the Species.
Should a man bee able to giuegive the Reaſon; Shew the Manner of making eueryevery letter; yet vnleſſe he giuegive it its full Proportion and Shape, he doth looſe his praiſe: For that giueth life, and ſpirit to his writing. Here the Particulars conſiderable are many, I will content my ſelfe with ſome few.
1. The Sizing of the letter would be looked vntounto, that the Depth and Fulneſſe bee Proportionable. To bee euer preaching Law, and harping vponupon the ſad ſtring of Iudgement, is not well. Wee beare the name of Spirituall men, if then we be wanting in the Comforting part of our office, where is the Spirit, that we hauehave our denomination from? The Spirit is the Comforter, if then a Miniſter can, or doe ſay little to the Comfort of diſtreſſed conſciences, may it not be queſtioned where this ſpirit is? Looke vponupon the Prophets, Apoſtles, and Christ himſelfe, and you ſhall ſee what great care they had alwaies, that the fulneſſe of ioy might be anſwerable to the depth of ſorrow, in thoſe they had to deale withall, Exod. 14.13. 2 Kings 19.6. Iſay 50.4. Matth. 5.12. Luke 4.18. Iohn 14.1. Rom. 5.1. & 8.32. Phil. 4.4.
2. Whites muſt be obſerued; this doth grace our writing much. Diſcerne we betwixt Sheepe and Wolues: In our Sheepe, betwixt the wholeſome, and vnſound: In the Vnſound, betwixt the Weake and Tainted: In the Tainted betwixt the Natures, Qualities, and Degrees of the infection. God much complaines of the want of this in the Shepheards of Iſrael, Ezek. 34. they did not diſcerne betwixt the weake and ſtrong, the cleane and vncleane to proceed accordingly: Let vsus hauehave a ſpeciall regard herein, that we breake not bruiſed reeds, nor make the hearts of the Righteous ſad within them. Some are ignorantly miſled, as thoſe who went with Abſolom from Ieruſalem, 2 Sam. 15.and were vnwittingly made Simple Rebels, their hearts being free from any plot againſt their Soueraigne: The ſimplicity of ſuch is as worthy of pittie, as their miſguidance of indignation.; Reduce we them. Some are entangled with doubtfull diſputations, Rom. 14.1.and hauehave their conſciences enſnared with conceits and ſubtilties, who are docible and tractable of themſelues, not obſtinate and wilfull; Receiue we them, Rom. 14.1. While there appeares a true deſire, and godly endeauour to bee better informed, let them not bee too hardly dealt withall, nor puniſhment and compulſion haſtened. But as for thoſe that ſinne of malicious wickedneſſe be not mercifull vntounto thoſe men.
But how will you diſtinguiſh?Quest.
How know you a Hunger-bitten Beggar from a Canting Rogue? one ſpeakes with Supplications, Reſp.and is thankefull for the leaſt fauours; the other you may know by his Rhetoricall ſtyle. In the one hand hee hath his Petition, in the other hand a Stone. Theſe things may the Church likewiſe, as well as Church-men, be pleaſed to take notice of in her Cenſures, for this is a third Rule giuen, which you ſee I am fallen vponupon.
3. Preſſe not too much on that part of the letter, which requires a fauourable touch, nor bee ſparing in that part, which requires the contrarie. There is one courſe in our Miniſterie to bee held with nouices, and another to bee held with thoſe who are of riper yeares, towards the one ſort mother-like indulgence, towards the other, father-like grauitie. Thus much is taught vsus in that Allegorie vſed by our Sauiour, of Wine and Ʋeſſells, by way of Apologie for his more Mildeneſſe in his Iniunctions, then Iohn vſed to his Diſciples, Matth. 9.17. Impoſe wee not too heauie taskes vponupon new commers on, nor diſcourage wee them with ouer great auſterity:In Rom. 14. Verſe 4. It is a good ſpeech of Caluin, Semper bene ſperemus de eo in quo ceruimus aliquid Dej. So Bucer reſolued to refuſe none in whom he ſaw aliquid Chriſti. Who ſo is wiſe, let him conſider theſe things.
4. Keeepe your diſtances, betwixt letter and letter, word and word. There is a time for all things vnderunder the Sunne (ſaith Solomon, Eccleſ. 3.1.) So a time for Hearing, A time for Reading; Another for Praying, &c. All are Gods Ordinances, one may not iuſtle out the other, but each is to hauehave its time and turne, Neh. 9.3. and ſerued in its Courſe, by Gods Stewards, for the feaſting of his Family, who euer hauehave good ſtomackes, and like hungry men feed vponupon eueryevery diſh that is before them. Serue in Gods Commandements; ſet before them which you will, they are for it. If the Firſt Commandement, they will feed, Lord hauehave mercy on me incline my heart to this Law. If the Second, or the Third, their ſtomacke ſtands alike good to all. Or if you commend vntounto them Prayer with the ſeuerall Requeſts to be made; If for themſelues, For LoueLove, Faith, Feare, Repentance, &c. you ſhall hauehave them at it, wee beſeech thee to heare vsus good Lord. Or if ſuch like graces are to be beg'd for others, they continue alike zealous, and deuout, calling to God for Audience: Pitty it is then to withhold any of Gods allowance from his houſhold. We condemne the Papists (and that iuſtly) of a kinde of Sacriledge, in withholding the Cup from Gods people, and can we be innocent if we detaine any part of that which is allowed; The laying of our people ſo much to one Breaſt without an orderly giuing of the other, I am perſwaded, is a cauſe that God in many Congregations dryeth vp that Breaſt that was ſo (in a manner) altogether drawne at, that the other may not grow dry; He cloſeth vp the wombe of her who was fruitfull, that ſhee who was barren may reioyce and no more be called Barren. OnelyOnly one thing more is wanting to make vsus abſolute Pen-men, And that is
Ioyne and vnite your letters together in an orderly and comely manner, Firſt, Chriſt and Man, Coloſ. 2.19. Secondly, God and Man, Iohn 17.21. 1 Iohn 1.3. Thirdly, Man and Angels, Coloſ. 1.20. Fourthly, Man and Man, Iſay 11.6, 7, 8. As the Hearts of Husbands, and Wiues; Parents and Children; Neighbour and Neighbour; Maieſtrates and Subiects; Prince and People, &c.
Theſe Rules obſerued, we ſhall be Compleate Scribes indeed; And when as other ſhall ſtand in need of Letters Teſtimoniall to others, and from others, as did thoſe falſe Apoſtles, 2 Cor. 3.1. we ſhall need to goe no further then to our Flocks and People, ſaying of them, as Saint Paul did of the Church of Corinth, 1 Cor. 3.2.foreign You are our Epiſtle; yea better then any letters Commendatory wrote with Inke and Paper can be; for they run here, and there, and may ſoone be loſt; but our Praiſe is written, foreign wherein wee doe inwardly reioyce; or rather foreign in cordibus veſtris, neuer to bee blotted out. And whereas other Epiſtles in Hebrew, Greeke, or Latine, are read of none but ſuch as vnderſtand the Languages. This Epiſtle is vnderſtood and read, foreign, Of all men, Of what Nation ſoeuer. I hauehave done, and now deſcend the Mount, to take my ſtanding at the bottome of the Hill amongſt my Brethren. But firſt let vsus Commend all to Gods good bleſſing, as our mother Church hath taught vsus. Grant we beſeech thee Almighty God, that the words which wee hauehave heard this day, &c.
FINIS.
End of the text · Nehemiah Rogers, Sermon Preached at Second Triennial Visitation (1632)