A Plain Dealing and Plain Meaning Sermon, To the reader – Postscript
A Prefatory Epiſtle to the Reader.
ITS not the leaſt part of our work who are Miniſters of the Word to ſuit our Texts and Subjects: And in both (in a good ſenſe) to obſerve that direction in Rom. 12.11. (as the Vulgar Latine reads it) to ſerve the time; That is, to ſuit our diſcourſes to the ſeaſon, to the occaſions, times, and perſons wherein we live, and to whom we are to preach. Solomon the wiſeſt Preacher that ever was (Jeſus Chriſt, the wiſdome of God himſelfe excepted) tells us, that words ſpoken in ſeaſon (i. e. according to the time, occaſion and condition of the perſons ſpoken to) are like apples of gold in pictures of ſilver, very good, very pleaſant. Prov. 25.11.And he alſo tells us that Preachers who are wiſe, and would teach their people true and ſaving knowledge, they muſt be heedful and carefull not to utter (as many pretended Enthuſiaſts do) quicquid in buccam venerit, but to ſeek out, compoſe, and to ſet in order what they are to treat on:Eccleſ. 12.9,10. And to find out acceptable, delightful, taking, winning words and matter. In the Hebrew it is foreign verba voluntatis, i. e. ſuch words and matter as might captivate and take the wills and affections of their Auditors: And (as the Apoſtle phraſes it)2 Cor. 10.5. bring into captivity every thought to the obedience of Chriſt. And this I conceive (in great part) was that foreign, that craft; ſubtlety, and cunning that the Apoſtle (in preaching) uſed to catch the Corinthians. 2 Cor. 12.16.Being crafty, I caught you with guile. He carried himſelfe ſo both in matter and manner, that he drew them on, and brought them over to that he deſired. In ſum he did what he told them elſewhere, He became all to all men, that he might ſave ſome. 1 Cor. 9.22.In the Greek the word [men] is not. In the Originall it runs thus; foreign, I am made (or become) all to all. I apply my ſelfe to all times, and all perſons. I uſe all means to ſave ſome, in and by the exerciſe of my Miniſtery. And truly this hath alwayes been in my eye, and this way I have ever approv'd of; And to (my poor ability) followed in the courſe of my Miniſtery: having finiſhed a Text and Subject, it hath ſometimes put me to as carefull thoughts what to preach next, as how to preach: Eſpecially upon ſpeciall and extraordinary occaſions. I have been ſollicitous to take all advantages that might bring and win over thoſe I preach to, to the truth to be propoſed. And being invited to the obſervation of the laſt ſolemn Faſt, I accordingly made choiſe of the Text which was the ſubject of the Sermon following: How apt and pertinent, let wiſe men judge, I lookt with a ſad eye upon our manifold breaches, and our more ſins, (the cauſe of thoſe breaches.) And yet conſidering the Lords gracious diſpenſations (in the wonderfull and unexpected turns of providence) I was under ſome hopefull expectations that the Lord would alſo heale our breaches, if our wilfull obſtinacy and impenitence did not hinder and with-hold ſo great a mercy. And the people in generall, and my ſelfe in particular, being in an apprehenſion and expectation of the Kings being brought unto the throne, I thence took occaſion in my diſcourſe to ſuggeſt ſuch things as I conceiv'd might be profitable and conducent to what I intended, which was to in vite them to repentance. But as he ſaid of Bookes, Pro captu lectoris habent ſua fata libelli, According to the underſtanding of the Reader, ſo do books find entertainment: So may we ſay of Sermons; According to the underſtanding of our Auditors, ſo are our Sermons accepted or rejected. Nay not onelyonly according to their underſtanding, but many times (and with moſt) according to their ignorance, humours, fancies, intereſts. It was always ſo, even with Chriſt, and his Apoſtles: Some believed their preaching, and ſome mock'd and derided. Some reproacht, belied and ſlandered both them and their Doctrine.
Thus it hath fared with me not onelyonly at other times, but alſo at this time: And it is ſome comfort to me that I am not alone; But that my betters find no better entertainment from their Auditors, it makes me think it is not our fault, but theirs. And becauſe it doth ſo much quadrare (ſo ſuite) with my condition, I will make ſo bold, as to lay the complaint of a moſt eminent, able, and godly learned Preacher, (in his own words) before you, not being able to do it in better language. It is the Reverend Dr. Gauden, in his Sermon preached in St. Pauls Church London, before the Lord Mayor, Lord Generall, &c. Feb. 28. 1659. Being a day of Solemn Thankſgiving, &c. Wherein (intending to deale faithfully and plainly, Having propoſed his Text, after a few words, he makes this entrance in page 2, 3, & 4. of that Sermon to this purpoſe. He ſeems very apprehenſive of the danger and difficulty of free preaching in theſe times, wherein (as he obſerves) people are not onelyonly impatient to be touched freely, and ſearched throughly, but are alſo prone to plead (as the Devills in the Goſpel) who had poſſeſſed the poor man now a long time) againſt all health and recovery. Many men being like Cantors and Lazors (Canting beggars) in love with their wounds and ulcers: As getting their living more eaſily by keeping them open, raw, and running, then if they ſhould quite heal them up. And he takes notice of the tenderneſs of many mens minds, who are onelyonly for lenitives and oyles, for ſoft, ſmooth, & ſupple applications even to their moſt deſperate hurts: But he profeſſes, to chuſe not to preach at all, then to preach timerouſly and precariouſly, as if he ſhould ask men leave to be honeſt, or were afraid to ſpeak the word of God to them. And he further ſayes; When he is called to ſpeak in Gods name, he muſt be Parrheſiaſtes as well as Eccleſiaſtes. I am (ſayes he) to do it as a work-man that needs not to be aſhamed, either for his ignorance, or cowardiſe, or indiſcretion. And whether men will hear, or forbear, the whole counſel of God muſt be delivered in its ſeaſon, ſo as becomes the words of ſoberneſs and truth: For the Church and Pulpit muſt not be a ſanctuary for inſolency, nor a Burrow or retreat for rudeneſs. No, however men become our enemies for ſpeaking the truth, yet it's better ſo, then to have God our enemie for ſmothering it, when it is juſt and ſeaſonable: And ſuch it is when neceſſary and ſoveraign to heale the hurt of a Church or State. Thus that reverent perſon. And then complains, It hath been his fate frequently to offend ſome men, when he hath been moſt intent to ſerve them, by Texts and Sermons, which he thought moſt apt, uſeful, and innocent; And then gives in three Texts which he preacht upon on 3. ſeveral great and ſpecial occaſions. One before the King, another before the long Parliament, the third elſewhere. And of all three (ſays he) though wholſome and innocent Texts, and I hope accordingly handled; yet I heard ſome unpleaſing eccho's and reflexions. The ſore and itching eares of ſome men in all ages are ſuch, that they will not endure foreign healing, or ſound and wholſome doctrine, though the pain ariſeth from the ſores and inflammation in themſelves, and not from the plaiſter and hand which honeſtly applyes it. Yet they are prone, as in fell boyls and acute tumours, when but touched (though but gently) to fly upon thoſe that are next them, and cry aloud, O you hurt me, when the hurt is within, and from their ſelves, and their ſound parts will endure free and rough handling; ſuch as are unfound do moſt want it. And therefore if we will be faithfull to God, to our own ſouls, and our hearers, we muſt not flatter their ſores to their ruine: but rather chooſe to heal them, though at preſent we be thought to hurt them. Nor (ſayes he farther) ſhall our labour of love be in vain, either in the Lord, or before good men, who at length will find by experience that the wounds of a friend (which let out the putrified matter of painful tumors) are better then the kiſſes of an enemy, which do (infidis cicatricibus cuticulam obducere.) Skin over with unfaithful ſcars, the ill-ſearched, & ill-purged Ulcers of mens hearts and lives. I hope this worthy perſon will pardon me, that I have made ſo bold with him, as to borrow ſo much from him, I ſhall pay it him in thoſe reſpects and honour I owe unto him for his noble diſpoſition and temper. And I rather chuſe thus to do, as hoping his worth will add more weight, then if it had been delivered in my own words.
And ſee, what is here delivered in the Sermon, was but as a propheſie what befell this good man and good Preacher afterwards: For in his Epiſtle Dedicatory to the Lord Mayor, Aldermen, and Court of Common-Councel (who gave him thanks for his Sermon, and intreated him to print it) he tells them, he heard ſome more offended at the plain-dealing he uſed, which poſſibly (ſayes he) was from their over-rawneſs, and ſoreneſs, more then from my roughneſs. As I aym to do things faithfully, perſonally; ſo decently, and diſcreetly. Nor do I thinke I am to learn of thoſe Cenſorious Cato's how to preach, any more then they will learn of me to buy and ſell, or how to fight and war. And he ſays, No man may wonder, if he dare to reprove thoſe ſins which ſome dare to do; or to approve, but dare not hear of, or repent. And that his parrheſia and freedome of ſpeech, as a man, a Chriſtian, and a Preacher, was ſuch, as became his feeling of the publique miſeries, the deſire of the Publique tranquility, and the ſenſe of that fidelity he did owe to God, his Countrey, them (to whom he preacht) and his owne ſoul.
And the Lord knows my owne ſoul can, and doth atteſt the ſame, in my poor weak labours and indeavours alſo; Though infinitely ſhort in worth of this moſt reverent perſon: To end with him, he tells us, Theſe are not times to palliate and ſpeak ſmooth and ſoft things: Never age had fouler humours, or tumours, more felt and more painfull; more hard, and leſs mollified: And ſayes; No, as he would not injure any man, or feſter the times: ſo he abhorr'd to flatter them; which is the greateſt injury a Preacher can do to Church and State.
And now I muſt confeſs the ſubject of my diſcourſe was not of ſo high a nature, nor had I to do with ſo high an Auditory. Nor am I fit for ſuch an undertaking; nor have I quoted all this to any ſuch purpoſe.
But to let our petty world (here at home) know, that plain, free, home, and (as this worthy Doctor phraſes it) perſonal preaching, is not ſuch a ſin as our Ignaro's would make it. And that though people be angry with us for ſuch preaching, we muſt not ceaſe to ſecure our conſcience in the faithfull (though unpleaſing) diſcharge of our duty: And good Reader, know, That as a neceſſity is laid upon thoſe who are ſent to preach; So a neceſſity is likewiſe laid upon them to deale punctually and particularly with the perſonall ſinnes (I don't ſay naming the perſons) of thoſe they preach to; which if they do, they ſhall be ſure to heare on't, If not with perſecution of the hand, yet with perſecution of the tongue.
And whereas ſome may ſay this, or that, in ſuch or ſuch a Sermon might have been forborn, Perhaps we may ſay ſo too. But if we (whom the Lord hath ſent to do his work; And (in our Studies applying our ſelves unto it) having beſought the Lord to teach us what to ſpeak, and how to ſpeak, as may be moſt for his glory, and the peoples good; And it be ſuggeſted to us, that ſuch, or ſuch expreſſions would be moſt taking; or beſt remembred: Our diſcourſe thus and thus clothed in language, would be moſt effectual and conducent to the end intended. If we are thus perſwaded in our Conſciences, How ſhall we refuſe it?
Obj. It may be 'twill offend, diſpleaſe ſome? They'l cavill at it?
Anſ. It may be ſo; We hope not; We know no reaſon for it. Wee'l pray they may not. But is it a neceſſary truth? Is it uſefull, and ſeaſonable? Is good like to be done by it? (which is our errand and buſineſſe.) Muſt we forbear that which God in our Conſciences (according to his Word) tells us will do ſome people good, becauſe it will offend others? Truly friends we (Preachers) many times offend (yea hurt) others, when we know it not, nor ever meant or intended it. But is it our fault, or theirs? We meane the whole Congregation good. If any do not underſtand, or miſ-underſtand, or miſ-interpret, or pervert our words, or meaning, Is it our fault? I tell you Sirs, this great truth, and minde it; Much hurt (yea more hurt then good) is many times (nay moſt times) done by our Sermons. And we (Preachers) in that, not to be blamed, but are accepted of God therein, and ſhall be rewarded. It's a ſad word (too true to many) that we further their damnation by our preaching. That one place (2 Cor. 2.14,15,16. ver.) fully proves all this. And whence all this? But becauſe people do not heed (as they ought) what we ſay: Or they don't underſtand it, Or they won't practice it, Or (which is worſt of all) they withſtand, gainſay, pervert, or wreſt it. And what? muſt we therefore forbear preaching? Muſt we forbear the truth, becauſe they abuſe it? And (perhaps) us for it? I trow not. And let me put another Caſe. It may be God by his Spirit (for we hope we are not without his imbreathings and ſuggeſtions) according to his word convinces and perſwades me, that ſuch or ſuch a truth (as before) is very ſeaſonable and uſefull: And in ſteps ſelfe, and tells me, This truth is teo tart, and it may create me trouble, I may heare ill, and beare ill for ſpeaking it; What ſhall I do in this caſe? Why truly, Selfe is ſometimes to be hearkned to: For we are not to create to our ſelves trouble unneceſſarily. But (as before) it is a truth neceſſary and ſeaſonable; May I (for fear) forbear it? Will you read what one (no phanatick, or of a factious or turbulent ſpirit) ſayes, A man of great parts, learning, and judgement, Dr. Jackſon; Dr. Jackſon heretofore Preſident of Corp: Chriſti Colledg in Oxford, In his Treatiſe of Juſtifying Faith, sect. 2. cap. 15. pag. 279Miniſters of the Goſpel (ſayes he) may deny Chriſt, or manifeſt their aſhamedneſs of his Goſpel as directly, by not laying his Law as cloſely to the great Herods of the world (as John Baptiſt did (ſuppoſing the caſe to be as notorious, and as well known unto them (he meanes the Miniſters, as Herods was to John Baptiſt:) In this caſe they may as directly deny Chriſt, or be aſham'd of his Goſpel (in not dealing plainly and reproving) as if they had been afraid to confeſſe him, for feare of being put out of the Synagogue, &c. And he ſays, were John Baptiſts kind of preaching uſed in many Kingdoms, though by ſuch as profeſſe the ſame Religion with the Potentates, whom they ſhould offend with their boldneſs, I think (ſayes he) it would prove matter of Martyrdome in the end. And he farther ſayes; In that any age ſince Chriſtian Religion was firſt propagated, hath wanted ſtore of Martyrs, 'tis more to be a tributed unto the negligence, ignorance, and hypocriſie, or want of courage in Chriſts Ambaſſadors, or appointed Paſtors, then unto the ſincerity, mildneſſe, or fidelity of the Flock, eſpecially of the Bel-weathers, or chief Ring-leaders. And now friend! sare we (Miniſters) thus in danger? what ſhall we do? Truly we have more need of your pitty, and your prayers, then your cenſures and reproaches. But jacta eſt alea, It's better obey God, and fear God then men, and pleaſe God then men, Or our ſelves either; for in ſo doing, we ſhall have peace with him, and in our own conſciences, which is better then all the peace and comforts the world can afford us. And therefore we will bear it patiently, comfortably. But yet becauſe Sathan makes no ſmall advantage of thoſe reproaches that are caſt upon the Miniſters of the Goſpel (of which farther in the vindication) I ſhall once more appear in Print (though much aginſt my purpoſe) to ſtop the mouth either of prejudice, or wilfull calumny, or ſottiſh and ſleepy ignorance, or byaſt intereſt, which will pervert any thing, be it never ſo innocent and harmleſſe. And this not without the advice and counſell of ſome worthy friends, and well-wiſhers who have been very ſenſible of thoſe unworthy rumours that have bin raiſed & ſpread by occaſion of this enſuing Sermon, which I ſhall now (good Reader) lay before thee, according to mine owne notes, and the beſt I could get of thoſe who noted after me. Poſſibly this trouble might be brought upon me, that ſome may reap benefit by this Sermon (or appendant diſcourſes) printed, as I have ſome cauſe to hope ſome did, when it was preached. To which end I commend thee and it unto God, beſeeching him to beſtow upon thee and me the ſpirit of power, of love, and of a ſound minde, 2 Tim. 1.7. For which thy prayers are deſired at the Throne of Grace (if thou haſt any intereſt there) by him, who is
Thy faithful friend and wel-wiſher, RA: FARMER.
POSTSCRIPT.
Reader,
IF thou be one of the ſimple ones, let me adviſe thee: Shoot not thy bolt too ſuddenly, but receive information from thoſe who are wiſer. If thou be a perſon of judgement and diſcretion, make uſe of it, and do not read by ſnatches, and then cenſure, but read all. And where thou poſſibly mayſt ſtumble or doubt (having read the former Epiſtle) favour me ſo far, as to read alſo my Vindication after. And I ſuppoſe we ſhall part friends, notwithſtanding all evill ſurmiſings.
Farewel.