Riches of mercy to men in misery, or, Certain excellent treatises concerning the dignity and duty of Gods children by the late Reverend and Faithfull Minister of Jesus Christ, John Preston ...

A PATTERN OF Wholesome Words:

2 Tim. 1. 13.

Keep a true pattern of wholesome Words.

IN this Epistle Paul speaks to Timothy, as to a Minister. After the salutation, he addes two exhortations.

First, To stir up those which were in him.

Secondly, Not to be ashamed of the testi∣mony of the Gospel, verse 8.

Next of all he adds this Exhortation, Keep a true, &c. In the words as there are two parts, so two points.

First, The words of a Minister must be wholesome.

Secondly, He must have a pattern or systeme of whole∣some words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The word in the Ori∣ginal is, have, hold, a pattern.

The words of a Minister must be wholesome.

The Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that stands in two things.

First, In nourishment.

Secondly, In healing; That is, they must be such, as will make a supply of that which is wanting, and if any be fallen it will heal them. They must be like Ezechiel his tree, the fruit whereof is good for meat, and the leaves for medicine.

Now that the words of a Minister may be whole∣some; four things are to be taken heed of.

First, That there be no evil, no poyson in them; for first, evil words corrupt good manners, if in our ordinary talk there must be no evil, much less when a man stands in Gods stead. And besides, they bely God in them, for he spake them not. Gods words are pabulum animarum, the food of souls. Now such as the meat is, such is the complection: so what food the soul feeds on, such is the temper of it, if on wholesome food, a good heart, if on unwholesome, an evil heart.

Secondly, They must be such, as are not onely pleasing to the pallat, and delightful to the taste, as some Sermons that are neatly made, which like musick tickle the ears for the present, but leave no fruit behinde them: but they must be good for substance.

Thirdly, They may be such as go down to the Stomack, and yet not breed good bloud; and that is when the wo••d is delivered in vain Phylosophy, and in pythano∣logy; for these breed windy and flatulent humours, whereas the words of ministers ought to be such as the holy Ghost speaks, they must be full of spirit, and full of power.

Fourthly, They must take heed that they be not raw, frigid, and undigested; but they must have heat and vi∣gour. As raw meat nourisheth not at all, or very little; so indigest words hinder nourishment. Therefore Mini∣sters must be like the furnace in Daniel, seven times hot∣ter then the rest. Ministers are the salt of the earth, if

therefore they have lost their savour, wherewith shall they season others; if they be cold how should they heat others, if dead how quicken others; therefore Paul bids Timothy, verse 6. stirre up the Gifts of God which are in him. When therefore words are unfit and weak, they hinder nourishment.

But some may say, what positive rule will you set down that words be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Wholesome words.

Conform them to Gods Word; the purer the Word, the wholesomer, 1 Pet. 2 2. As new born babes desire the sincere milk of the Word to grow thereby: As it is true in Philosophy, Nutrimor ex iis, ex quibus constamus, We are nourished of the same things of which we are made; as the word of faith begot us, so it must nourish us. Now that is pure which is plenum sui, and hath nihil alieni, that is, no other thing mingled with it, as we say that is pure air or water that hath nothing mixt with it; so that is the pure Word, when no heterogenea are mixed, but the Word onely (either for substance or unfolded) is delivered. So Paul in this Text, bids Timothy keep the true pattern of wholesome words, which he had heard of him; if these things perswade not, I will add some Reasons.

First, because Ministers are feeders of the people; If thou lovest me feed my sheep. The Word of God is the chil∣drens bread, and it is unlawful either to defraud them of it, or to give them other instead of it: Now there can be no feeding, unless the meat be such as is fit for nou∣rishment; for otherwise it will not make them fat. Mi∣nisters are the Stewards of the Word of God: Now 1 Cor. 4. 2. It is required in a Steward to be faithful. Now their unfaithfulness stands in two things.

First, to the children, when they rob them of their portion of the bread of life and salvation, and become guilty of their blood, Acts 20. 26. I take you to record saith Paul that I am free from the blood of all men, as if he had said, if I had spent my time in things that would

not profit you, I had been guilty of your blood.

Secondly, They are unfaithful to God, they are his flock, feed the flock of God, Acts 20. 28. Now what will God say when he shall come and find his flock starved; suppose that a master give his servant provender, and he either for idleness or turning it to his own advantage, doth not feed his cattel; but starve them, will he not be displeased with him? what then shall that great shepherd say to those Ministers, who by idleness, or turning it to their glory and advantage, do not feed his flock? 1 Cor. 3. 17. They that destroy the Temple of God, them will God de∣stroy.

Again they must be pure words, no Heterogenea must be mixed. And why; because if there be, it takes away the efficacy of the word, it will not work because God delights not to work with it, 1 Pet. 2. 2. As new born babes, &c. as if he should have said, that if the word be not sincere they cannot grow by it, so, 1 Cor. 1. 17. Christ sent me to preach the Gospel, not in wisdom of words least the cross of Christ should be made of none effect, that is, if I had preached in wisdom of words, none would have been converted; and so Christ should have died in vain.

But may we not adorn it, it will adde strength to it?

Saint Paul saith, that it will do so in our own conceit, but the foolishnesse of preaching is the strength of God unto salvation.

When the walls of Iericho fell down, it was not the Rams horns that did it; nor was it the water that healed Naaman, but God that sanctified those plain means. So God having sanctified the foolishnesse of preaching, it is powerful to the conversion of many; And if one speak with the tongue of an Angel, if God did not sanctifie it, it would not be effectual.

Secondly, Because God is jealous of his word which is the rule of his worship; what jealousie is, we may see by the Emperour who would not onely have his wife with∣out fault, but also without suspition of fault; so God

would not onely have his word to be without mixture, but he would not have it to come nigh it, and therefore we must consider that Ministers are Embassadors and inter∣pretors.

First, Embassadors and therefore ought to deliver their embassage as nakedly as may be, they are interpre∣ters, and therefore the less they mix of their own, the bet∣ter it is; so the more purely the word is delivered, the better it is. The Orators of Athens were then suspected when they began to speak besides the matter, making ex∣cursions into florid expressions.

So there is a suspition in the Ministers when they mix their words with Gods, God is not pleased with it.

Secondly, Because the native colour of the word is best, when it is without any other tincture, if the face be fair enough what needs it painting? other things since the fall being out of order there are arts to reduce them; but the word is pure as being immediate from the spirit, it is e∣nough to adorn the word with it own ornaments, it needs no beauty but it own, it is best when it is steeped in it own liquor; because whatsoever is added unto it, doth not adorn it as conceits do an oration, but detracts from it something: as for men of a masculine virtue to be cala∣mistrati est compti, for them to be effeminate, it doth not add but detract from their gravity, so the word being of a Masculine Oratory, when such light things are added, it detracts from the beauty of it.

Thirdly, Because words are pictures and characters of things. Preaching is the Character of the word, and the word is the character of Gods mind. The word is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first pattern, preaching the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 made ac∣cording to that pattern, it must resemble that, and the more the better, the excellency of the picture is, that it come as near the thing pictured as may be; as our mea∣sures must be no bigger then the standard: so must our preaching be equal to the standard, viz. the word of God.

May we not adde something to it to beautefie it and make it acceptable to the ear, and digresse from the standard a little?

It is not enough that it be either broader or longer then the word, but as it must be like the word, as for matter so for manner, look what oratory you find in the Word, that use, and though you cannot reach it, yet you must aim at it. A Painter would have his Picture like the person pictured in every thing, in the cast of the eye, and colour of the face; so must it be in preaching: as in the Word there is no affectation, you must square your preaching to that.

Fourthly, Because we must abstain from the appearance of evil, suppose the drink be never so good, yet if it be muddy, the stomack goes against it, when the husks of meat gives a suspition of rottenness, the eater is offended. That therefore no offence be given, we must deliver pure words as near as we may.

May we use no art, nor author?

I speak not against the use, but the abuse of them, the coralaries and uses are these.

First, If the Minister must keep a pattern of wholesome words, whatsoever then is different from wholesome words must be abstained from; and hence two sorts of words are reproved.

First, When there is a tincture of error and falshood in their words, that are not sound for Doctrine, squintey∣ed words that speak not plainly but border on errour, as when words tend to Popery and Arminianism, this is the means to bring heresie into the Church, for it comes into the Church as water into a ship, that comes insensi∣bly and by little and little, but sinks the ship on a suddain; and therefore it is said, the envious man soweth tares in the night when none saw him, whereas if he had sown in the day every one would have resisted him, or at the least have taken heed of him. Paul saith they come creeping into widdowes houses, but it is secretly and unawars,

whereas if they did knock at the door and come in vio∣lently, every one would have a weapon to keep them out. so, Gal. 2. 4. they come in privily to spie our liberty. There∣fore it is a true saying, Principia Haereseos sunt verecunda, the beginning of heresies are bashful, and if they were not so promoted, the endeavours of them that trade in he∣resie would not become so effectual; for who will take poyson by it self, but when it is mingled with milk, and a fish will not take a bare hook, but when it is baited; for when so it is not easily discerned. If one bring a plain piece of brass none will take it, but if it be guilt and have the Kings stamp on it, one may be deceived; so when heresies are propounded in words that are not distastful, many are deceived; all deceit comes by similitude (as we may say) of virtue, saepe latet vitium proximitate boni, vice oft lieth hid under a shew of good, so of truth false∣hood often lieth under a likeness of truth. It is an act therefore of prudence to discern between things that are alike, for every one can discern between things that dif∣fer; besides what reason is there that if the meaning be good, the terms should be ambiguous, when we see how ready people are to take things by the wrong hand, and the most Orthodoxal writers have been mistaken, though the Fathers have writ well, yet how much have they been wrested by the Papists to maintain errors, though indeed there be some fault in them, Let us come to Paul whose words are without exception. Peter saith many did wrest the word of God to their own perdition, great need then is there that words should be plain, easy and perspicuous, therefore the fathers that lived presently after Pelagius admonished the people, saying, Cavete fibras virulentiae, Pelagianorum, take heed of the strings of the heresies of the Pelagians.

Hence may arise this question whether it be good to symbolize with our adversaries, whether it be a good po∣licie to be used, that they do not flie further from us.

Such is not the policie of God, but of Satan. First

mark Gods institution of the Church for the Jewes, if he did ever appoint symbolizing with Nations. How often in Leviticus, would he not have them do many things, because the nations did them, when as otherwise they might have been done; For what other cause did he command the Cananites to be slain, man woman and children? why else would he have the Kings burnt, and their ashes cast into the brook Kidron, and their names blotted out of mens memories if it were possible? Therefore this course should not be affected, because it is contrary to Gods po∣licy, and that God hath thus done, look into the stories of the Church, and see if there was ever any good by done it, we may find that much hurt hath been done; what con∣tentions, rents, and schismes have been made in the Church? how many Churches have been ruinated by it? As Arius his heresie was stirred up by this: wherefore we must do with heresies as men do with a fire in a town, leaving not a spark least it stir up novum insendium a new fire, least it fall out in cutting up of heresies, as it is in cut∣ting up of weeds, if the seeds do but fall, there will be new weeds though not presently.

God commands that all heresies should be resisted, therefore there must be no removing of some, and ad∣mitting of other, that God hath commanded so, Ier. 15. 19. when Ieremy went on in such a course that the people began to contend with him, he being weary of their clamors began to turn unto them, nay saith God let them return to thee, but return not thou to them, and good reason that a string out of tune, should be set to that in tune, and not the other set out to that. And therefore it was an excellent answer of a man to some that were better States men then Church men, That Religion was of a stiff nature it would break, not bend, there must be no coming half way in religion. Now when God com∣mits a thing to us we must do it thoroughly. One ex∣ample we have in Moses, who, when God bad him take all away, he would not leave a hoof: so that if there

be but the husks of heresie to cover it they must not be left; no not so much as that which may cover the feet of heresie. For then we do detractare mandato, detract from Gods Commandement: and especially they that sweep Gods house they must not suffer cob-webs to be in it, least they breed spiders and they new cob-webs, and so the Church become as defiled as ever it was.

3. It draws not them to us, but it is as tares that it may take hold of and pluck us to them, and as stirrups that thereby they may get into the saddle. Again it is not in Heresies as it is in the symbolizing Elements; that they easily be transmutated one into the other, there∣fore so far as in our power is, let 〈◊〉〈◊〉 take that councel concerning heresies, that Salomon gives of water, to stop every crevis, for else it will run in and make a breach, and offer an inundation; so let not us entertain a word of he∣resie, especially let Ministers keep the hedge whole that there be no gap where the foxes may enter in, for the small grapes must not be neglected; see and understand the place, Cant. 2. 13.

2. A second fault is, when words are not sound, for matter that concern practice, as for defence of usury, unjust non∣residency from Livings, &c. we must take heed that in these we fail not of wholesome words. And that for that place, Mat. 5. 19. He that breaks the least Command∣ment and teaches men so, shall be the least in the Kingdom of Heaven. It is a fearful note that is affixed to the name of Ieroboam, this is he that made Israel to sinne. I con∣fess it is good to know liberties, as well as restraintments, and I would have none to put a sore upon mens consci∣ences, except on good ground; if matters be doubtful, then let them alone, onely that which is sure must be spo∣ken in the pulpit, yet of the two it is safer not to do them when dubious; he that teaches any thing not to be lawful, had best be sure least he make Israel to sin, and least his words be like the words of Humeneus, that fretted like a cankar, an evil that soon over•••• reads the body; Men in

this case are like tinder, and one or two words may set them on fire, it is sure that to live at ones living, and not take upon usury, is safest. And if men will do it, let not the Minister have a hand in them; for it is a fearfull thing to have other mens sinnes set on our score, though our own be but small.

3. A third is such as are unwholesome, but more fre∣quent, The two former wounded Religion in the legges and arms, but this doth Petere Iugulum, kill it at the heart, and that is when Religion is disgraced in the ge∣neral by Puritanism, or what terms soever. If these words were onely heard in Taverns, and desperate deboi∣sed persons spake •…•…h desperate words, it were no great matter; but for the pulpit to bend this way, is unwhole∣some. Words against sinne are like fire in green wood, that if it be not followed, it will die; but in this case an intimation is enough, and it passes like lightning into mens hearts and consciences; one push sets down the hill, but it requires much labour to get up. One stroke with the oars sets down the stream, but it is hard to go against the stream: since therefore men are tender in this case, these words are to be taken heed of: all that men can do is not enough to cry down sinne, and all the arguments that can be used cannot restrain them. If all Ministers should joyn together to cry down the Atheism of the times it were not enough. How much to blame are they then that disgrace Religion, and make it run into the rocks and dare not look out. These Elimases cast dirt in the face of it on every side, and well may they be cal∣led Elimases, for as he perverted the straight ways of God, so they make Religion seem crooked as water doth a staff, and as a false glasse makes the face look deformed, and God pronounces a wo against such, Wo to them that make sweet things sowre. It is no jesting matter to bring an e∣vil report upon the holy land; for God said they should not enter into it, but die in the wildernesse. But because these have something to say for themselves, we will see

their defence, and I will we could quench their tongues set on fire by the fire of Hell.

Object. 2. They say they speak against Hypocrites.

Answ. It were well if it were so, and I would wish their words were as sharp as raisors to them, for they make others fare worse; but then what need this genera∣lity of Obloquies? all are not Hypocrites; as in a great payment, some bad gold may crowd in, so among Chri∣stians may be found Hypocrites. It is a signe therefore that in thus speaking they call religious men Hypo∣crites, and Religion hypocrisie. Consider what makes an Hypocrite, not the ill report of bold calumniators, for then Christ should not be blameless; If they call him Bel∣zebub, how much more you, Act. 28. 22. The Iews tell Paul his sect is every where spoken against.

Neither do some slips, or some grose sins make a Hy∣pocrite, for then David, Salomon, Peter, and all the Apo∣stles should be Hypocrites. For in many things we sin all; but the course of life contrary to the profession, as some flashes of goodness make not a good man, so some slips make not an evil man: therefore in thus speaking they speak against Christians.

It is not to be expected that Religion should be spoken against under the name of Religion, For if the Devil could speak against it, he would not speak against it un∣der the name of Religion, but Hypocrisie; when therefore these words are so general, and he that speakes them knowes they will not be so taken, it is a sign that Religi∣gion is spoken against under the name of hypocrisie, and religious men under the name of H••pocrites.

They say they speak against the shewes; cannot men be religious say they in secret, but they must hang out flags of it, and be so much in appearing?

Where the truth of Religion is, there will be showes; painted Religion and painted fire cannot heat, break ••orth or ascend; but if it be true fire, or true Religion, it will break forth and shew it self, as they say in the Spanish

proverb, three things cannot be kept in, fire, love, and a mans cough: so I may add grace as a fourth. As there cannot be a candle in a Lanthorn, but it may be seen through the horn; so there cannot be true grace but there will be shewes: so that shewes cannot be separated from Religion which is true, no more then light from the Sun, or heat from the fire.

Shews are commanded as well as substance, for as the Glory of a King is in the multitude of his Souldiers, so the Glory of Christ is in them that profess his Name, we are commanded as well to confess in mouth as to be∣lieve in heart.

What need speaking against shewes in these blasting times, which have nipt them in the head, when all that can be said is not enough to keep men from denying of Christ.

They say although they know not what to call it, yet they love religion and religious men: therefore they mean not them, and they think it much uncharitableness to be so judged of.

Many while they thus speak that they conceive it not to be religion that they speak against, I may say of them as Peter said of them that crucified Christ, they did it of ig∣norance; for had they known that, they would not have cruci∣fied the Lord of life: so if they knew it were religion they spake against, they would not speak thus; But it is their misery that they know it not, and it is but a little excuse to say I was a blasphemer (saith Paul) but I did it out of Ignorance and zeal; so Christ saith the Jews knew not what they did, and yet his blood shall be required of them, Yea, it is upon them as we see at this day, and Iude saith, they spake evil of the things they knew not, and yet their sentence is, they shall be reserved to the blackness of darkness. So though they know not that it is religion that they speak against, yet they are persecutors and God accounts them so. Saul heard a voice saying, Saul Saul why persecutest thou me? when he himself thought he had

done well. And if they say Lord we know it not, I will answer them, that in as much as they did it to these, they did it to me, In other cases there is a difference and some plead for ignorance, as if a man kill another man in stead of a stag, he is no murtherer; but if a man strike at Religion with his tongue, though he knew it not, he is a blasphemer, because he is bound to know; for if a man be brought up among hereticks, he is an heretick be∣cause he is bound to the contrary. Let these therefore that have used these speeches kick no more against pricks, least they bring that curse on them which was on them that brought an ill report upon the holy-land, viz. that they should not enter into it.

The second use is for hearers, that they have a part in this exhortation as well as Ministers; as they must de∣liver nothing but that which is wholesome; so they must receive none else: and there are two duties for them.

First, As the Minister must not mingle any thing in his preaching, but that which is sound, so hearers must be careful not onely that they do not here gross points of heresie: but if there be any tincture of error in the points they hear, they must not maintain them: As one that hath an Antipathy with a thing, (as with a serpent) will not onely be affraid of it whilest it is alive, but he is loth to handle the skin of it, though it be stuft with hay: So hearers should be afraid of the tincture of the skin of he∣resie. A man cannot be too curicus of infectious things: for as he will not come into the house where they are, so he will not touch the cloth of those that have them: For we ought to hate the garment spotted with the flesh.

First, Hearers must be rightly disposed to receive that which is wholesome, and therefore three duties in scrip∣ture are commanded to hearers.

1. To be able to discern that which is wholesome, & that which is not, 1 Thes. 5. 21. prove all things, 1 Ioh. 4. 1. try the spi∣rits, that is, get spiritual tasts, whereby you may judge of it; for as the pallat or the taste diserns corporal food; so there

is a faculty in every regenerate soul for this end, that it may discern betwixt that meat which is wholesome, and that which is not. As a natural mans taste is a signe of natural life, so a spiritual taste is a signe of a spiritual life; and it is certain, that they whose pallats are not vi∣tiated with corrupt humors, can judge of their meat, Rom. 12. 2 be transformed in the renewing of your mindes, to try, (as a Toutch-stone doth the silver) what is the acceptable will of God from that which is not. And they that finde not this taste in them, either they have no spi∣ritual life, or else their pallats are vitiated with corrupt humors. If therefore we want this discerning taste, we must labour to get it, if we be sick and our pallats do cor∣rupt, we must labour convalescere, to wax whole that so we may judge a right. For as the best hearers love the purest word, so the hearers whose hearts are full of corruption love the froth of eloquence.

Secondly, To desire that which is good, 1 Pet. 2. 2. As new born babes desire the sincere milk of the word. As if he should have said, there are no babes but they will desire the dugge. Perhaps you may keep them quiet with ap∣ples a while, but they will cry for it at length. And if you have once tasted of the sweetness of the Word, you will desire it; when you have found out what meat is nourishing, then desire it; that is, chuse the savourest meat, read the books that are must profitable, delight in them above others; and if we were truly thirsty and hun∣gry we would do so. A thirsty man stands not to look at the carving of the cup, but drinks off the wine: and a hungry man had rather have a good meals meat, then hear a whole noise of musicians, and he will not stand commending, but he will fall to his meat, though this be too little practised; for many when the Word is deliver∣ed finde no relish in it, but are ready to complain of the plainness, and simplicity of the spirit, which to do is to do as children, that bites the nipples of the teats that gives the sweetest milk. And this secondly shews their

vanity, for when they meet with a Sermon partly good, partly not, wherein Heterogenies are mixed (for other∣wise I know not how better to call them) this is sure to go into their table books, I mean not sound and whole∣some points, but pretty sayings, and frothy matters; and these are not unfitly compared to our sileing bowls, that let all the milk run through, but retain the hairs and that which is nought, that sticks in them; for how choise so∣ever their eloquence is, it is but as hairs in that case, al∣though they be flowers in an oration, yet are they but weeds in a Sermon.

Thirdly, To hold that which is good, to retain and keep it in memory, 1 Thess. 5. 21. The Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, hold it fast, let it stay in your affecti∣ons, comprehend it, when you have heard it, keep it, let it not slip away, but practise it, and this is to hold it. Now this is done by recalling and by repeating the Word after it is delivered. This is commended in Mary, that shee laid up the Word in her heart, she laid it as one that layes a thing up to have it to use against another time. Why is this Word recorded if not to be imitated? suppose they were the words of Angels, are not Ministers the Angels of God? So it is said that the Holy Ghost brought to the disciples mindes all the things that he had told them. Now the Holy Ghost would do no unnecessary thing, and doth not Christ speak as well to us as he did to them, onely with this difference, to them he spake immediately, but to us by his Ministers. What other was the fault of the first ground, the seed lay on a while, whilest the ••ower was by, but after it was stollen away by the Devil, because it was not repeated and wrought in the memory; so when a S••rmon is done, if it be soon forgot, as we have a na∣tural proneness thereunto, the Devil hath a hand in it, and this hath brought Gods Judgements on many; there∣fore take heed saith our Saviour how you hear, Luke 8. 18 when Christ delivered any thing in publick, the Di∣sciples repeated it in private, and came to Christ and ask∣ed

him of such things they doubted of, Act. 17. 11. The men of Berea searcheth the Scriptures whether these things were so which they had heard, which they could not do with∣out repeating. Where there is a double duty performed.

First, they did repeat it, Secondly, they tryed it. To make this evident, consider these four things.

First, not repeating the Word of God after it is preach∣ed, doth quench the spirit, and that is sin, 1 Thess. 5 24. Now it is quenched thus, In the time of preaching (for that is the time when the Holy Ghost breaths into our hearts, as he did into Cornelius) when he stirs up motions and we let them die, and recall them not, we quench and grieve the spirit, for then it is a mercy of God to trou∣ble us, the time of healing being nigh if he step in (as it was in the pool of Bethesda) while the heart is soft, therefore put in the plough and join with God; for we must not be like those that are Sea-sick, while they are on the Sea they are troubled, but as soon as they get to shore, out of the Church door, they are well enough: If God at any time breaths his Word into us, we must do as Ma∣riners do, who because they have not winde at their call, when it doth blow, they hoise up sail, and go on their Journey; the Word and Spirit blow when it listeth, therefore we must take opportunity to set our souls in the way of Heaven, to recall the motions which have been stirred up in the inner Chamber of our hearts, and to make use of them, lest by often neglecting them, the Spirit grow wearie, and cease to strive any more.

It is despising of prophesie which is a pearl, Mat. 7. 6. Christ will not have him admonished that before con∣temptuously refused it, because he will have no pearls be cast before swine. If admonitions be pearls, then much more instructions; if a private admonition be a pearl, then sure publick instructions: Now that is despi∣sing of prophesie, which is made plain thus. Suppose a man give another a pearl, while the giver is by, he looks on it and beholds the beauty of it, but when he is gone,

he casts it away and trampleth it under his feet. So it is, if while the Word is delivering we attend to it, and when Sermon is done reject it, and look no more on it, but cast it away, is not this a despising of prophesie? It is food of the soul, and therefore not to recal it, is as it were children to take▪ meat of their parents hands, and perhaps taste of it, but after cast it away; or it is as if sheep should tread their fodder under their feet. So it is when the Word is delivered (for it is the food of the soul) to receive it, and after to cast it away.

It will not profit us except it be remembred and hid in our hearts, we shall get no good by it; meat though it be eaten, yet if it stay not with us, it will not nourish us: unless therefore we labour to gather something from it, and retain it, it will not breed succum & sanguinem, nourishment in us as it ought. But this is much neglected of among men, for as many go into Gardens, some to see the variety of flowers, some to smell of them, but onely it is the Bee that fastens on them and gets Honey out of them: So many come to Church, some to see what variety the Minister hath, some get sweetness for the time, but onely they that do insidere & notare, lay them up and minde them, get profit by them. See this in other things, let a man hear a Philosophy Lecture, or Logick, never so long, if he recals not what he hears, it will be long enough ere he be an Artist, and are not Gods Ordinances much more to be respected?

Not respecting of it takes Gods name in vain, and the Judgement of it is fearful, viz. He will not hold him guilt∣less; And that which is a taking of Gods Name in vain, is plain thus. The creatures are made known by many things that are not their names, as by qualities and ac∣cidents, but whatsoever God is made known by, is his Name: therefore to abuse his creatures, o•• the works of his mercy, since he is made known by them, is a taking of his Name in vain; and these that do so, God will not hold them guiltless; if not those that take his Name

in vain in other things, much less in this, therefore the Word is like Ionathans Bow, it never returns home em∣pty, it is like the Sun that softens wax, but hardens clay; so that if the Word light on a muddy heart, it makes it worse, if on good, it softens it, and makes it better. There is not a Sermon which is heard, but it sets us nea∣rer Heaven or Hell. On the contrary, not repeating is the cause that many are alwayes learning, but never come to the knowledge of the Truth: Suppose all that is de∣livered be not profitable, mind that which is, and know there is a necessity laid on these. If a man be convinced of the truth, let him take heed how he omits it, for if he do, he shall be beaten with many stripes, because sinne grows out of measure sinful.

If whatsoever be delivered be meat to nourish, Physick to heal, then we must learn to esteem it much: What is the reason that men account of the Phylosophers Stone so much, if it could be got? Why do men labour all their lives for it, and spend their Estate to get it, when they see so many before them to have lost their labours? It is true, it heals all the diseases of the body, but this heals all the diseases of the soul, and this may be attained, the other cannot. Let us therefore as Salomon bids us, buy the truth, that is, beat any pains for it, lose outward con∣tentments for it, and when we have got it, sell it not for pleasure, idleness, or things that will not profit us; and this we would do, if we were as sensible of spiritual dis∣eases as of bodily, for then we would turn the Word o∣ver and over, and find plaisters for our sores If a man be troubled with the Stone or Gout, whither will he not go? and what will he not give for remedy? so if a man have but the least grain of grace in him, he shall find spiritual diseases as sore as temporal. If we did see our diseases, we would to the Word and get them healed, we would gather reasons and apply them in particular▪ 1▪ Sup∣pose a man have a disease like a Feaver, an inflamation

of lust; see what reasons the Word hath against it, and apply them in particular. First, if they take their plea∣sure, they shall lose their profit in God; for an hours pleasure eternity of pain. This consideration caused Iob to make a Covenant with his eyes not to look on a maid. Secondly, consider what great punishments are to the works of sin and iniquity, Iob 31. 3. strange sins have strange punishments. Thirdly, sweet sins have bitter punishments; this sin of lust, or any other pleasing sin is sweet, therefore the punishment must be bitter, as sweet as honey at first, but as bitter as gall after, as soft as oyle, but as sharp as a raisor. Fourthly, it is an irrecoverable disease, they that go into it return not again, neither take hold of the wayes of life, that is, ordinarily they do not. Make a plaister of these reasons, and apply them, and they will heal.

2. Suppose a man hath a swelling of pride, see what the Scripture saith of it. First, God resists the proud, he sets himself against him; think then that God is thy ene∣my, the mighty God, that doth what he will in Heaven and Earth. Secondly, God sends the proud empty away, he may fill him with honour, and things that may do him more hurt, but he sends them away empty of good things. Thirdly, God knows him afar off. Fourthly, it brings destruction, when a wall swells it is nearer breaking; so when the heart is pu••t up, it is nearer de∣struction: apply these reasons, and they will prick the bladder of pride, and make it flat, and will bring down the pride of the heart.

Suppose a man hath a Paralysis, or a Palsie of anger, that a man would be quiet and cannot: Consider first, Anger rests in the bosom of fools; all anger comes of folly, else when a mans anger is over, why doth he repent him of what he hath done? Secondly, it comes from pride; cure pride, and heal anger. Thirdly, it is a shame to be angry, for a fool is known by his anger, but a wise man co∣vers his shame. It is a shame to be drunk, so to be an∣gry;

for anger distempers the soul as drunkards doth the body: for all these are as drunkenness and the actions that proceed from them as vomits.

Suppose a man hath a leturgy of idleness, consider first it brings beggery, secondly it makes our Sacrifices dead, our prayers cadaverosa sacrificia, carcases of sacrifices, and have neither life nor soul in them, as the carcase hath the lineaments of the body but wanting soul, none de∣light in it; so prayers have the lineaments of a dury but wanting life God abhors them. Apply this medicine and it will quicken us, and make us shake off this disease.

Suppose a man hath a humor of vain glory, see what the Scripture saith of it. First he hath his reward, his ap∣plause is the reward, and he shall have no other. And will it not be a terrible thing when a man hath performed a duty, and hath applause of men and no more, for God to say to him, thou hast thy reward. Secondly it is an empty thing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like a bubble, with a mans breath it is soon broken.

Suppose he hath a plurisie of security, consider first, I Prov. 32. ease slayeth fooles, its an ordinary thing where∣by fooles forget God. Secondly it brings sudden de∣struction as a plurisie brings present death if a man be not let blood, Esa. 47. 11. Evil comes and he knowes not the cause of it, mischief falls on him and he knowes not how to put it off, desolation comes suddenly and he knowes it not, labor therefore to be let blood speedily.

Lastly, suppose a man have an unfavoury breath of evil speeches. First pray with David, Psal. 141. 3. Set a watch O Lord before my mouth, and keep the door of my lips. Se∣condly as unsavoury breath comes from unsound lungs, So evil speeches come from an unsound heart; therefore preserve good things in thy heart, and the speeches that come from it will be good: For out of the aboundance of the heart the mouth speaketh, What goods are in the work∣house are brought in the Shop.

Let therefore this plaister be laid to the sore and abide

there, for so it must si morbus sit contumax, if the disease be violent.

As the word healeth those that be sick, so it nourisheth and strengtheneth bab••s, and those that are bruised reeds, who complain with Paul that they cannot do as they would, they are unable to pray and perform good duties as they would, they find themselves still weak, they are able to grapple with an easy lust but a strong one is too hard for them, they are able to creep but not to run the way of Gods commandments. Go to the word, be conversant there, and it will strengthen thee though insensibly, as daily sucking makes a child battle, though they see it not, so if one be conversant in the word he will grow stronger by it, and will make himself as a grey-hound comely to run, and run apace, not onely in plain wayes, and like a child that cannot get up a pair of stairs, but it will make him climb the craggiest rocks, and will make him a victori∣ous King, able to overcome strong temptations, as St. Paul said to the people when they asked him how they should do when he was gone, he said I will commit you to God and his word of grace, intimating that if they had that, it were no matter whether they had him or no. Therefore if one have lost his first love, his first beauty and colour, let him go to the word and it will bring it a∣gain, because it takes away the sickness that takes away the colour, onely some cautions must be observed.

First, It must be constantly read, it is not enough when we are hindred of other businesses, then to take a bo••k in our hands by accident; but it must be read constantly, his is commanded the King who hath the greatest bu•…•…s, Deut. 17. 18 Ios. 1. 10. The word is commanded to be read day and night, if we must read it day and ••ight, the least that we can do is to read some part of it ev••ry day. The best way therefore is to bind our s••lv••s 〈◊〉〈◊〉, as 〈◊〉〈◊〉 priv••te prayer, so to reading, for it is a part of the •…•…ri∣fice, this is evi••••nt in David that did edee•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 his appointed food, he had rather miss his meat th••n this Word,

he had rather keep a constant course in reading the word then in his appointed food.

Secondly, It must be read with delight and meditation, Psal. 1. 2 The blessed man delights in Gods Law, and me∣ditates in it day and night, viz. he reads and doth delight in that he reads and meditates in it, for both go together, and therefore he is like the tree planted by the waters side, that brings forth his fruit in due season, but he that reads it without delight is as a dry tree that sucks no sap from the root, and hence it is that meditating is put for read∣ing, Ios. 1. 8. Thou shalt meditate in it day and night, and so I take all places to be meant where meditation is commended; for want whereof a man is confused in those things that he most delights in, and will be excellent in, therefore the word must be read with de∣light.

Thirdly, It must be read with prayer, if we receive not our ordinary food without prayer, much less spiritual, why then should we read the word without it; the means indeed hath a nourishing faculty inherent in it, but yet we must pray, or else it will not put forth his force, the word bath a nourishing facultie going along with it whereby it nourishes, but the holy Ghost must work and cooperate, and unless he do so, it cannot profit, and this is the reason why many hear and profit nothing, because the holy spirit works not with it, and it works not be∣cause they pray not for it, that so they may have it, Luke. 11. 13. God will give his holy spirit to them that ask him, had we not need then to pray as David did, Psal. 119. Lord teach me thy statutes, and open mine eyes to see the wonders of thy Law, he reads it, but he knowes that prayer will fetch down the spirit, pray then for it, for that puts a nourish∣ing faculty into the Word, and the word nourisheth not without it. If we do thus it will strengthen us if we be weak, and heal us if we fall into a consumption of grace.

Fourthly, It must be read or heard in faith, that was

the reason that it nourished not, and why it did not strengthen because it wanted faith, look what seed is thrown into baren ground it takes no root downward nor brings no fruit upward: such is the word to an unfaithful heart, but look what seed is sown in good soil and that is fruitful, so is it with the word being heard with faith, 1 Thes. 1, 2. 13. It wrought in all those that believed, as if he should have said, it is believing of the word that makes it effectual, otherwise it is as the shining of the Sun to blind eyes, and falling of rain upon rocks. Though they of themselves do lighten, and be enough of themselves to lighten and make them fruitful, yet the fault is not in the Sun nor the rain. The word is a sword, but faith sets an edge on it to divide between the marrow and the bones, that makes it lively, without which it is a dead word, there is no life at all in it. See it in particulars, the word saith, Thou shalt not steal, Thou shalt not take the Name of the Lord thy God in vain, did you believe this and seriously consider this that it is Gods commande∣ment, it would be effectual unto you to make you beware, were that in Rom. 7. duly considered, that the least sinne keeps on in the state of damnation; it would make them look about them and try whether they were in the faith or no. If that in Gal. 5. were seriously considered that whosoever is in Christ hath crucified the flesh, and the affecti∣ons of it, that if any lust be alive in us we are not Christi∣ans. Were this well weighed it would make natural men know that they were in a damnable estate.

It is profitable therefore in reading of the word, to joyn with it such disjunctions as these which follow, ei∣ther it is the word or it is not, if it be, then it is true or not true. If true, then infallible, for so it is if it be the Word of God, and thus ought we to build on it, and guide our course of life by it, Prov. 12. 13. if that were considered, viz. That none should be established by wickedness; then men would not get goods, by inordinately and by unlawful means, nor in an indirect manner, if that 1 Cor.

6. 9. were considered, that no fornicators nor adulterers, shall enter into the Kingdom of Heaven, if this I say were believed and applyed in particular, men would not con∣tinue in it, nor rest tell they were washed and sanctified, if threatnings in the word were throughly believed, they would make us fear, if the promises were believed, they would make us rejoyce, if the commandements were be∣lieved, they would make us obey.

Concerning outward things, if one bring another newes of any true good, if he believe, how doth he re∣joyce; on the contrary, if we tell one of an evil about to happen to him, as if a Physician should tell a man he should die presently, if he should believe it, it would make him sad, if one told another of a good course of life, if he did believe it to be so, he would take it; so if there be any promise in the word if it were believed it would make a man to rejoyce, if we did believe any threatnings we would fear them more then any cross, if we did believe any direction we would follow it, faith is the pen that writes the word in the heart, to wit in the will, which hath an influence in the whole man, therefore God m••kes his convenant that he will write his word in their hearts.

Fifthly, It must be received with an honest heart, Luke 8. 15. it is required, and it is the quality of the fruitful ground to receive the seed of the word into an honest heart, that is when a man comes with resolution to do what∣soever he sees to be Gods will. And it stands in two things.

First, To be easy to be convinced of a truth, to be hard to be convinced of an untruth, is a sign of an honest heart, Ier. 4. 3. 2 These that Ieremy told they should not go into Egypt would not believe, but said he spake falsely, and the reason was because they were unwilling to sta•• in Iudea, whence it is plain that if the will be bent to do a thing, the understanding will hardly hold the contrary.

Let reasons be brought out of the Scriptures to prove u∣sury

unlawful, and to prove that sabboths must be kept holy, if men will not be kept in, or will not be so straight laced, they will not be convinced, the spirit must con∣vince them. Otherwise for the Minister to speak with∣out the spirit, is as it were to bring, a letter 〈◊〉〈◊〉 written without a candle to read being dark, For the Minister may bring reasons, but if the spirit light us not to read them they will not profit us nor convince us.

Secondly, It stands in doing whatsoever we are con∣vinced of. See an example of an honest heart to be con∣sidered in Cornelius, Act. 10. 33. we are here present, saith he to Peter, to hear whatsoever is commanded of God to hear, viz. to obey. See in Nathaniel, behold a true Isralite, in whom there is no guile. This is guile in a mans heart, when he makes a shew to do many things and deceives himself in doing them. See in Paul when he was strucken down to the earth, Act. 9. he said, Lord what wilt thou that I do? and I will do it. And so he did not onely in doing but suffering for him: and such a heart is in every man after conversion, for till then he will not give his shoulders to the yoke. See an example of an honest heart seeming∣ly in Iohanan, Ier. 42. where he bids Ieremy to go to God and see if they should go down into Egypt, there he made a shew that he would do whatsoever God comman∣ded: yet after he tells him he intends it not, unless the word should run with the streams of his affections, Ezech. 14. 3. these men saith God have set up idols in their heart, yea and a stumbling block before their faces. So that there is an Idol in the hearts of many, when they come to hear, and that hinders their profiting by it, and hearing by accident that makes it worse, as we see in Physick impurum stomacum quo magis nutrieris eo magis la∣seris, an impure stomack the more it is nourished the worse it is, because the stomack is of that nature that ei∣ther it assimulates the meat into nourishment, or else re∣jects it, but unto an unhonest heart the word is a reproach, and therefore when in the Word it meets with admoniti∣ons

it swells and is moved at them as if it were provoked by a defamation.

This concerns Ministers onely, if the words of a Mi∣nister must be wholesome, then Ministers must behave themselves accordingly. And there are six advertisements for them;

First, That concerns the act of doing, and the five other the manner.

First, If the words of a Minister must be wholesome, then he must be diligent, because his words must be health and Physick, if he neglect this, then he hinders them both of the profit of health and Physick. And as none must do this, so especially not those that have a flock depending on them. For if he be worse then an infidel that provides not temporal food for his family, what is he then that pro∣vides not spiritual food for them that depend on him, as∣much as a family doth upon a master? if he loves not his brother that hath this worlds goods, and seeth him want, and gives not to him, how then doth he love God, that hath spiritual food and seeth others want and gives it not? As we count rich men cursed who are hoarders up of corn when the year is plentiful, by not bringing it in∣to the markets; So there is no famine of the word, know∣ledge doth abound as water in the sea, yet a famine is made, because Ministers bring it not out into the congre∣tions that the people may feed thereof and live. As any thing has more in nature, so it communicates more to o∣thers. The greatest luminary gives the greatest light, the fullest fountain the most water, the most fruitful soil brings forth the most fruit; so ought we in good things to do as the preacher did, Eccl. 12 9. The more wise he was, the more he taught the people knowledge.

The Word is Physick, therefore they are the Physicians and must heal them, least they take that complaint, Ier. 8. last, Is there no balm in Gilead, is there no Physitian there? Why then is not the health of my people recovered? Let us make up the similitude a little, the word is balm, the Mi∣nisters

the physicians, the people patients, now we reckon him no better then a murtherer, that being sent to a sick man should take his fee, and all this time he is with him, spend his time in sporting, and let his patient die; so if the people that are sick for knowledge, send for a Physi∣tian, a Minister, and give him his fee, and he neglect them, and they perish, he is a murtherer. Though ma∣ny perish, ex morbo & non ex defectu medici, by reason of the disease and not the defect of the Physician, yet this is the fault in most. Again if the word be food, then the Ministers are shepherds, and a shepherd must not feed himself with ease and pleasure, (not but that these may be conveniently taken,) but he must not spend his time in them. See if this induction be not made, Ezech. 34. 23. Wo to the shepherds that feed themselves, should not the shepherds feed the flock? they eat the fat and clothe them with the wooll: they kill them that are fed by other.

But here because they think they feed when they do not, the question may be, what it is to feed them?

It consists in three things. First, Let every one feed his own flock; it is best for the mother to feed her own childe, while it is done by step-mothers its not so well done, because they want natural love, the opinion of propriety makes them more careful, and that which is most remarkable is, that the want of large wages doth not discourage from it, and it is not substitutes and pro∣xies that shall give account for the sheep, but the shepherd himself.

Secondly, Let it be frequently done, not once a quarter, or once a month, The people are weak, therefore they must be fed with a little and often, line, upon line, precept, upon precept, for weak stomacks will not bear much at a time, but it is best to give them often and a little, hence it was that Paul, 2 Tim. 4. charged Timothy before God, and our Lord Jesus Christ to be instant in season. See what Canons the Coun∣sels have induced hence, and thou shalt find to preach

in season, and out of season, is to preach twice every Sabboth day, when the people meet together, for then it is seasonable to instruct them, and not to let them go a∣way without their food. And out of season is as oft as opportunity is offered, and the Minister is able.

Thirdly, Let them be fed with convenient food, let it be such as they can eat, else they may die for all that. Therefore it is not enough to preach unto them, but to Catechise them to their capacity. For want of this it is that Ministers though they have been diligent in preach∣ing, yet the people perish, and are as ill at seven years end as before.

Now two things are required to make the food conveni∣ent, the matter and the manner.

First, The matter, that their termes be not too high, so that the people understand them not.

Secondly, The manner, some people are so weak, that a continued course doth not profit them. And it were to be wished that Ministers would do this: teach them in a Catechizing manner; For then many souls would be saved, which die for want of knowledge. Yet the people though they were ignorant, they should not spend their whole life in Catechizing, for these people are like nar∣row mouthed bottels, pour water in drop by drop, and they will receive it, but if you pour it in by full streams, it will fall beside. So if the ignorant be taught line by line it will profit them, when a continued course is too high for them, it will not, therefore the Minister must deliver the word in such manner as they can fittest receive it, and this is laid upon their charge, for they must in∣struct the people. And if they find that this course doth not do it, they must feed them with food convenient for them, to express it by a similitude, children are put to a nurse which should give them milk, but if she spreads a table with wholesome meat constantly, which is too strong for them, and if their parents come and find them dead, shall she be excused though she say it was not her fault, for

she provided meat for them. So it is if the Minister pro∣vide wholesome meat on the table twice a Sabboth, yet if the people perish because they cannot eat it, he shall not be excused, and therefore Ministers ought to consider the pretiousness of a soul, and they must be careful that if the people perish, it must not be for wants of knowledge, they may preach to them, and yet they may perish for Cathe∣dram habet in Coelo qui corda docet, He it is that sits in Hea∣ven that turnes the heart, onely they must inform the un∣derstanding.

The other five advertisements concern the manner.

First, Their preaching must not be a general discourse, but a particular. And this is gathered from the text thus, because general discourses fit not, neither heal nor nou∣rish, but are like lightnings that break the air, but light upon no particular subject; if they do it is seldom; so these general discourses make great shewes, but men are not inflamed with them. As if a Minister should find faith in a text, and discourse of it, but never apply it, Ministers are fullones animarum the fullers of the soules, and it is not enough for them to bring soap, though it be of the best, but they must apply it to scour the blots out of mens hearts and consciences.

They are builders, therefore it is not enough to square the stones, and bring profitable matter, but application makes the building go forward, and that is the laying of one stone upon another, yea it is that wherein practis∣ing consists, interpretation and application, to expound and apply; what else did Paul mean, when he bad Timothy to divide the word, to wit, not to deliver it in gross, but tell them in particular, such a thing serves to cut down such a sin: for when the word is applyed it is a searching plaister. First to draw out corruption and then to heal. I appeal to every mans breast, if the word be not more ef∣fectual when it is applied, for then men fall down and say that God is in them of a truth, viz. you speak in the evidence of the spirit, 1 Cor. 14. 25.

If the matter be good and substantial it is no matter, the Hearers may apply it, therefore it is supervacaneous needless to do it.

This is all one, as if a Chyrurgion should say to a Pa∣tient that hath a swelled arm, I have prepared a knife, and cannot he launch and cut his arm himself? as this would be a folly in them, so it is in Ministers to say so, for it is as dear cutting off spiritual hands and legs, as it is to cut corporal; therefore it is not enough to bring good matter, but they must press it on them, not in a word or two, or by intimation onely, but to lay it on them with as full a hand, and as seriously as they can, and as per∣ticularly as they can. Men are so mannerly this way, that they will be ready to lay admonitions on other mens consciences, rather then on their own, this thing will they say belongs to such a one, but not unto me, Heb. 13. 22. suffer the word of exhortation a while. He speaks as a Physitian there to his patient, suffer me to see the wound and to put a tent into it; which shewes that there is a back∣wardness in our selves, and therefore if Ministers will do any good, they must apply the word home.

Secondly, As they must apply, so they must not misap∣ply. And this is gathered from the Text thus; Physick if it be misapplied it will not heal. And meat misapplied will not nourish. And this misapplying of the Word may be double.

First, General.

Secondly, Particular.

First, General, when they give milk to them to whom strong meat belongeth, and when they give strong meat to them to whom milk belongeth.

And this second is most failed in, when Ministers preach to ignorant people, and walk as it were in clouds. When they deliver the Word in scholastical terms, this is as it is in the fable, to put meat into a narrow mouth'd pot, though the Crane get it out yet the Fox cannot. So though Schollers can pick out the meaning, the plainer

people cannot; it is the fault of some to preach Univer∣sity Sermons to the people, which they have made for a more learned auditory. It is all one as if a man should come to a fair where there were none but poor people, and bring Jewels to self, he might carry them home again, the people would not buy of them because their purses would not reach the price, or because they know not the use of them; but bring spades and such things as they have use of, and you may sell them: So when they preach these Sermons to the people, though they be pearls, yet they be such as the peoples capacity cannot reach to; but bring plain Doctrine, such as they have use of, and you do them good.

The second particular, and that is when that particular part is misapplied concerning healing, and nourshing, conf••ting and dehorting; this is two-fold.

First, Concerning Time.

Secondly, Persons.

First, For the time, either when they comfort too soon, or where comfort does not belong, so that they are like a wound too soon healed, that breaks out worse, Esay 50. 19. God hath given me the tongue of the learned to minister a word in due time to him that is weary; they that be weary must be refreshed. Again, secondly, they stay too long ere they comfort, 2 Cor. 2 7. Let not the Incestious person stay too long least he be swallowed up of grief.

Secondly, When it is misapplied to the persons, when they speak peace to whom God speaks not peace, and when they speak to the grief of those whom God would not have cast down, Ezek. 13. 10. They cry peace where there is no peace, and dishearten those that are sincere, that is to apply playsters where there is no sore, and to strengthen the hands of the wicked. But of this I will say no more but that, Prov. 17. 15. He that justifies the wicked and condemns the just both of them shall be an ab∣homination unto the Lord.

Thirdly, Their words must be pleasant, they must not

be such as people loath. This is gathered thus. Meat will not nourish unlesse it be eaten, and if they like it not they will not eat it, and so will not be nourished; there∣fore the words must be such as please the appetite of an honest and good hearer, such as excite and sharpen. Mi∣nisters must be like shepherds that give the sheep the ten∣der grasse, and not the blown fodder; and therefore the Steward was commended that brought out of his treasury things both new and old. So Ministers may bring varie∣ty of dishes, but with this caution, that they be out of Gods pantry, Eccles. 12. 10. He taught the people, and in teaching for the manner, he sought out pleasant words, and upright writings, even the words of truth where three things are observable.

First, He took not what came first to hand, but sought out pleasant words. 2. He had veriety. 3. They; were pleasant and yet upright.

The choicenesse hindred not the truth, nor the plea∣santnesse their uprightnesse. So Ministers must make their words as pleasant as they can, yet they must have no flowers but out of Gods Garden, no honey but out of his Hive, no physick but out of his Shop, and they must be as eloquent as they can make them. It is commended in Apollo that he was an Eloquent man, but it was in confu∣ting the Iews; so long as it runs in a right channel, let it run with as strong a stream as it can, yea the Ministers are bound to this, for cursed is he that doth the work of the Lord negligently; and therefore they must use all their art to this purpose: And this made Paul cry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Who is fit for these things?

But some may say, What must they do that their words must be pleasant?

First, They must be good for substance, well wrought, there must be strength and power in them, they must be wine, not water, silver not drosse, cream not whey, let them be of the best.

Secondly, Let them be new for matter and manner, for

things common breed loathing, the best dishes if we feed every day on them, we shall loath them in the end. Man∣na though it was the best food, Angels food, yet the Isra∣elites grew weary of it, and the word is not onely com∣mon when it is not new, but it loses the efficacy; Physick if it grow familiar to the body, it will not work; so when admonitions are familiar there is not so much notice ta∣ken of them, they pierce not so effectually, nor enter into the soul.

Fourthyl, Their words must be methodically delivered. This is gathered thus; the word is meet, as meat will not nourish unlesse it be retained, no more will the word, and that is not retained without method. He that preaches without this puts water into a sieve that will run out, so the word confusedly taught runs out and stayes not with them; if it do, it doth them no good, they may be compa∣red to the walls of Besaxtim the joynters whereof were so close that, unum continum putares Lapidem, you would think it were one stone, though it be a commendation in a wall, it is not in a sermon for three reasons.

First, The end of preaching is not onely to stir up the the affections, but to enform the judgement, and that is performed when it is remembred, now the memory is strenghtened by method: and although the other kind of preaching may please (as it is doubtful; for long wayes are most tedious where there is no turning) yet when it is most remembred it doth most good, and it is then most remembred when it is most methodically delivered.

Secondly, The end of preaching is to beget knowledge in the people, and this is done by method: for it helps the understanding and the memory.

Thirdly, Its necessary that the word be repeated, now method helps that, when one thing is linked to another. And this is needful because we have more then a natural forgetfulnesse in good things, and the Devil is ready to steal away the word that is sown in our hearts; since therefore we are so forgetful, and the Devil so ready, we

had need of all the helps we can: and therefore Ministers must make their points plain, and frame their method to that purpose.

Fifthly, Their words must be all spiritual, holy, sub∣stantial, not frothy or light, and how much is this better then to fetch in haeterogenea that cost so much labour; what racking is there of wits to please the people, and what choise of phrase, when plain preaching profits more; we may say of these as of smiths small plates, wherein they shew their workmanship; they cost much pains but profit least; so these spend their enterals like the spider, and do no good but only to shew their skill: is it not better to take grapes from the tree then painted grapes, to fetch in haeterogenea; because this is much failed in, we will shew the causes of it.

First, They then shall want applause, and bring con∣tempt to themselves.

They shall get better applause then they should have if they had the other, viz. the applause of God. Shall the Heathen man esteem his conscience, pro amplissimo Thea∣tro, and shall not we esteem the testimony of our consci∣ence above other things, we that have the life of Christ in us and believe the scripture, that God rewards them that do good, and shall we be carried away more to please the inordinate appetite of curious hearers, then for con∣science towards God. Hear what Saint Chrysostom said of him self, for it is remarkable, When I first began to preach I was a childe and delighted in rattles, in the ap∣plause of the people, but when I was a man I began to despise them; so ought Ministers to be rather delighted fletu then plausu populi, with the weeping then the applause of the people.

But secondly, their auditory will not rellish it when Pithanologia is not mixt with their preachings.

Though they be bound to please a good hearer, yet they are not bound to please the inordinate appetite of hearers; and if their taste be vitiated, they must see quid

morbus, non quid ager postulat; What the disease, not what the sick party requireth. There is a disease called malacia, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pica] wherein the party desires coals and ashes, for the humors that possesses the mouth and the stomack. Now a good Physitian will not give him coals, but labour to purge him of that disease, and feed him with good meat; so suppose the Auditory be inor∣dinate Hearers, they must not be pleased, for morbi au∣gentur similibus, diseases are increased by their likes, but they must seek to purge the peoples stomacks of these im∣pure humors, and feed them with wholesom food. Is it not for more reason that those which are of uncircumci∣sed ears, should be healed, then that the Word should be mingled to please them? Is it not better that they should be purged to taste the pure water, then that their food be squared for them?

But for the quoting of humane testimonies, &c. if they be lawful to be used, why should we be restrained? And herein before I come to the reasons, I will promise these six rules or grounds, wherein I will lay down the restraints and liberties, the cases wherein we may, or may not use them.

First, whatsoever we deliver in preaching, must be per se credibile, and that by primary authority in it self, not derived from others, this is plain.

(1.) Because the Ministers are Embassadors, yea Gods own mouth, Ier. 15. 19. Now this they cannot be, unless they deliver the word purely.

(2.) Because the hearers must receive it as Gods word, and if they must so hear it, Ministers must so preach it; therefore purely.

(3.) Because in preaching we preach to the conscien∣ces of men, and this we do not unless the word be Gods; for he beholds the conscience, and tries the heart and the reins; and therefore unless we speak it from God we cannot do this.

(4.) That which we deliver in preaching, must be re∣ceived

with faith, and that not humane, whereby I be∣lieve there was a City of Rome, and such a man as Pom∣pey, though I saw him not; but divine, and that is true, that omnis fitles fundatur in Verbo Dei, that all our faith is grounded on the Word of God; and unless that all that we deliver be Gods Word, this faith will not be grounded on it; so that this is true, that all exhortations must by the Word be interpreted or applyed, not the say∣ings of men, or quotations of Authors, because the Mini∣nister is Gods Embassador, and the Word must be deli∣vered as Gods Word by faith, otherwise we shall never speak to the conscience.

To this ground are four liberties.

First, we may use them in case of application, though the rule it self is to be proved, and confirmed by Scri∣pture, yet when we come to apply it to the manners of men, if for proof, that they are guilty of such a fault, we produce an Author, we shall rightly do it. So Paul, Tit. 1. 12•• One of your own Prophets have said, the Grecians are lyars, evil beasts, slow-bellies. Mark the manner of speech; he proveth not thereby, that they ought to be such (for that he takes as proved otherwise) but when he comes to apply it, he tells them that one of their own Prophets said so, so 1 Cor. 1. 11. It hath been declared to me by them of the house of Cloe, that there are contentions amongst you; he doth not prove by any of the house of Cloe, that there ought to be contentions amongst them; but when he came to apply it, he tells them that some of the house of Cloe told him so. If we were to shew the gross Idolatry that was in the wisest of the Heathen, and produce Ho∣mer or Plato to shew it, we should use them right. So if we were to shew the Atheism and wickedn••sse of the Popes; if we use Platina, or any other of their Prophets, to shew it, we use them right.

Secondly, we may use them for instances, as suppose we were to prove that the moral Law was written in the heart by nature, we may prove it by Rom. 2. if when it is pro∣ved

we bring an instance out of Plutarch or Seneca, we shall rightly use them.

So for Historical relation, if we were to prove the change of the Sabboth, we might do it by Scripture, but if we did produce the History of those that lived pre∣sently after the Apostles, we in so doing shall use it aright. So for the fulfilling of prophesies, when we find prophe∣sies in Esay, Ieremy, and we bring Heathen Authors to shew the event of them, we shall use them aright.

Thirdly, in case of consutation, if we were to confute error, we may produce Authors, that so we may not seem to fight with our own shadow, and to fasten that on them which is not true. So Christ used the Pharisees, Mat. 23. that said, Whosoever sweareth by the Temple it is nothing, but whosoever sweareth by the gold of the Temple is a debtor. And as he did it in the general, so may we in the parti∣cular.

Fourthly, comparatively, to shame Christians with the practice and judgement of the Heathen, who see more in their own light, then we do in the Sun-shine of the Gospel, 1 Cor. 11. 14. Paul proves by the Law of nature that it is a shame for a man to wear long hair; doth not the Law of nature teach you, that if a man have long hair, it is a shame unto him? If in this case we say an Heathen Writer saw this, and why should not we? thus we use them aright.

Secondly, Christ receiveth not mans testimony, Iohn 5. 34. and he gave the reason, ver. 36. Because I have a grea∣ter witness then that of Iohn. If it be objected that Iohn bare record of Christ, and all the Disciples were sent forth as witnesses of him in all Iudea and Samaria.

I answer, they were not co-witnesses, but declaratory witnesses, as a Praeco or Cryer witnesseth that he speaks nothing but that which is suggested from the chief Spea∣ker, and a Scribe, that he writes nothing but that which was dictated unto him from another, and those which had been present at some things, that they relate nothing

but what they have seen and heard. And this distinction of a declaratory witness, I have from that place in Iohn, where it is said, He confirmed his witness by signs and wonders. Now none can be witnesses declaratory, because they see not Christ, nor have their doctrine immediate∣ly from the Holy Ghost. May I not say it is so inter∣preted, because they agree in it?

No, the Scripture receives no witness but his own; as the light cannot be seen but by the light, so the Word is not to be interpreted but by the Word; to say this is the sence, because Augustine, Calvin, and other Writers say so, it is not reason enough: if we will give a sence, it must be because the litteral sence is so.

Secondly, because the sence of it agrees with other places of Scripture.

Thirdly, because it is answerable to the analogy of faith. To this restraint there is this liberty, though the Word receive not the witness, yet the men that deliver it may. So Amos, in the 11. Chapter useth an external argument, when he would evidence that he was a true Prophet, he useth this witness, ver. 14. I was a heard∣man, and the Lord took me as I followed the flock: so Paul, Gal. 2. 9. Cephas and Iohn gave to me the right hand of fel∣lowship. So in preaching, though the Word need no witness, yet the men that preach it may; and that

First, in case of partiality, if the nature of the point be such, that gives suspicion of partiality, as in a point of controversie, we may alleadge these that are not par∣tial: as for the Supremacy of the Pope, when they al∣leadge that place; On this rock will I build my Church. If we being thought partial, did alleadge Augustine, who lived before the Pope challenged to himself Universall Authority, and proved that by this Rock was meant this profession, we use them aright.

Secondly, if the person be suspected of novelty, he may produce an Author to shew that what he saith is not new, but that which was used before. This reason Augustine

gives, why he uses Cyrill and Optatus, in his Book against the Pelagians, not to confirm, but to shew that he neither spake nor taught any other doctrine, but that they did before. And therefore it is observeable, that Fathers in their Sermons did not quote them. And well were it if those that followed them so much in other things, would follow them in this. But in case of controversie, so they did, and that with this caution, to shew that it was no new doctrine they taught; so we may shew that we teach no new thing, not onely by modern Writers, but also by antient.

Thirdly, in case of singularity; to remove that, we may produce the confession of Churches, Canons, and Councels, and the consent of Orthodoxal Fathers.

Fourthly, in case of explication of an Hebrew word, that we produce examples of men that write in the same tongue, and shew the meaning, for as much as the Holy Ghost writ in that language, we shall use them aright. So for Chronology and Geography in explication of Dani∣els weeks against the Jews, if we produce Authors to shew how many Kings of Persia there were, how long they raigned, we use them aright.

Thirdly, the third ground is taken from the Office of a Minister, a Minister as a Minister ought onely to use Gods Word, not mans; the reasons are,

First, from his Name, he is a Minister of the Gospel, therefore not a Minister of humane learning; humane sentences are humane sayings, 1 Cor. 4. 1. We are dispen∣sers of the mysteries of God, and not of men.

Secondly, a Minister as a Minister speaks from God to men, but when he produceth humane sayings, he speaks from man to man.

Thirdly, as he is a Minister, so the weapons of his warfare are spiritual and mighty through God, not carnal, that is not humane sayings. Therefore when he useth humane learning, he speaks not as he is a Minister, 2 Cor. 10. 4. Humane testimonies are carnal weapons, there∣fore

to this there is this liberty; that although a man do that, not as he is a Minister, yet if in preaching some pas∣sage require it; he may speak from men to men, and fight with carnal weapons. True it is, that when a man confutes with carnal and Philosophical reasons, he shoots with their own bow and contends with their own wea∣pons, yet may they use them.

(1.) For such reasons, though they be humane, yet they may convince; so Goliahs head was cut off with his own sword.

(2.) Though they beget no faith, yet they may dispose to it.

(3.) Though they build not up so directly them that be∣lieve, yet they are helps to take away scruples, and to answer objections and temptations, and in this regard he may use them; onely with some due cautions.

When the nature of the point, and the Auditory re∣quireth it; such points seldom fall out, but when they do, we may do it.

That it be done with intimation, that it is an external argument, lest those that hear it mistake it.

This observed, a Minister may lay aside the person of a Minister, and use mens arguments and reasons, Acts 17. 23. speaking to the people that were ignorant, saith, I saw it written on the Altars to the unknown God: when he would prove that they were created, he saith, In him we live, we move and have our being, as one of you have said we are all his off spring. As if he should say, this Poet hath authority with you, else it were but a weak argument, and if he did it, so may we. Suppose we were to prove the Scriptures to be the Word of God, we may prove it, be∣cause its that on which faith is grounded; if in this we do produce humane reasons, we do aright.

The fourth ground concerns the use of humane learning, and it is this. That the excellency of hu∣mane wisdom is not to be used in the testimonies of God. That is, not in preaching the Gospel. I al∣leadge

the Apostles own word, I came not unto you in the excellency of speech, or of wisdom; contrary to those that think, if the Divine truth be found, learning may be laid in it, and the ground work may be wrought with gold. If any think themselves straightned in this opinion, see 1 Cor. 2. 1. I came to you saith Paul, not in excellency of speech or wisdom; what wisdom doth he mean? not Di∣vine wisdom, for that he had in aboundance, but hu∣mane wisdom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I came not to shew the testimony of God by it, But I esteemed to know nothing among you, but Christ and him crucified; That is, I accounted nothing else worth the knowing: to this there are these liberties.

It may and ought to be studied, as it prepares the un∣derstanding to deliver the Divine truth, and therefore Students are to be exhorted to study it as a necessary help, so that he is a Lay-man that wants it.

It may be used in preaching, yet not in the substance and words of the Author, for that is to mingle chaff with wheat. It is certain, all our weapons must be spiritual, yet we may sharpen our weapons at the forge of Heathen Writers, they may have an influence into our Sermons, as the Stoicks say. When we give hey unto our beasts, we look not for hey again, but for fruit, wool and milk So we must not utter them in the same words, but digest and turn them in succum & sanguinem, that the understanding may be strengthened, and then we may deliver them the better. The Israelites must not put the jewels that they took from the Egyptians into the Temple in the same manner, but melted. So humane Writers may not be used in the same fa∣shion we take them, but melte•• & turned into another shape, we may use them. Paul is plain for it, I came not in the excellency of speech or wisdom; where two things are spo∣ken against (1.) the mingling of the Word with corrupt glosses, (2.) delivering it so mingled.

The fifth gro••nd concerns humane el••quence, and that is this, we must not use the excellency or wisdom of words, but deliver the word in the plain evidence of the

spirit and of Power. That is, that there be no mingling of humane learning with divine mysteries in shewing the testimonies of God, though the words be pure matter, we may not set an excellent stile upon them, but plainess which becomes the gravity of it. The word may be de∣livered in an high still, yet so as pearls, that it may shine in its natural brightness, otherwise it rather beautifies the speaker then the word; I appeal to the consciences of men, if in these deliverances it doth not sapere aliquid humani, and though we think not so at the first, yet ma∣ny on their death beds have said it. If this seem to slight, see the Apostle, I came not saith he in humame wisdom, that is in tricks of wit, and in the thirteenth verse which words we speak not in the words that mans wisdome teacheth, but which the holy Ghost teacheth. He was not onely care∣ful that his master was found, but that his words were also plain, 1 Cor. 1. 17. Christ sent me to preach the Gospel, not in the wisdome of words. And what can be meant by this but that curiousness of stile, which rather weakens then strengthens the work. To this there is this liberty; that when we cannot well express our selves otherwise, when some sentence taken out of an Author, will more pithily express our mind, we may use it, onely these cau∣tions observed.

The phrase must not be light or metrical speeches, that it stand not upon paranomasias and verbal conceits, that it do tickle the ears and move laughter, or poetical allu∣sions, as the hire of a whore might not be brought into the temple though it was silver, because of the baseness of the thing whence it was raised, so though they be as fit as others, yet they must not be brought into sermons because of the base ground whence they were raised.

Let it not be done frequently or with affectation, but occasionally when we meet with it, and so that ordinary people may know that it comes by the way, the better to express our mind.

In this case it is not meet the Author should be named,

for if it be to express our minde the naming of the Au∣thor is needless. See the ground of this liberty, 1 Cor. 15. 34. where when the Apostle would use that frame of words or expression which came into his mind he is si∣lent touching the Authors name. And if the Apostle out of a Poet, why may not we out of some other, express our mind.

Let not the words be light, but full of gravity, fitting the matter in hand.

It must not be done frequently but seldom.

It is not alwayes convenient to name the Author, Christ useth this in his preaching. Sometimes he took a proverb to express himself, and sometimes alludes to such sayings among the Jewes, and if we take short speeches to express our selves more pithily, we do no more then Christ and Paul did.

The sixth ground is concerning the use of unknown tongues and it is this. That the word is not to be spoken in an unknown tongue, 1 Cor. 14. halfe a chap. spent in the pro∣ving this. Whence I gather that to an auditory of Schollars a man may speak a sentence in it own words; because to them it is known, onely this must be observed, that it be not vainly done, as in quoting Scripture in Latine sometimes, when English would serve to express it better.

2. Upon the same ground I gather, that to an audito∣ry of Common people we may not use a Latine phrase or sentence because to them it is not known.

It is true indeed we may not speak a whole sermon in Larine, but some words we may use.

Where God absolutely forbids a thing, he forbids it not secundum majus & minus but altogether.

But we interpret it afterward.

Notwithstanding that is not to be done, for

1. It is idle and needless, why may not English alone serve? it is an idle word, and if that be at no time to be spoken, much less in preaching the Gospel.

2. It is usually done out of ostentation. For when

men hear them they think they do it to shew their learn∣ing, and so do it out of vanity; if the auditory be mixt a Latine word may sometimes be used, if wholly Igno∣rant then not at all. By this you may see how far we may go in using humane sayings. Now the using of them in other cases as for ostentation and vain glory or such like, is not to be done.

I will adde some reasons, and answer some objecti∣ons.

1. Reason. We may not do it because ordinary quo∣tations of Fathers (not in some named Cases) have the nature of a confirming testimony, though we intend it not yet the nature of the work is such, though it be not intentio agentis, yet if it be conditio operis, it excuseth him not, as if a man swear and say I thought it not, it excuseth him not, if we quote Saint Augustine it is as much as if we quoted Saint Peter, or Saint Iohn, If it be without intimation, though we intend illu∣stration, and not confirmation, yet the condition of the work is such, Suppose a stranger come, what diffe∣rence would he know between Saint Augustine, and Saint Peter.

2. It is needless, for whatever we deliver out of other authors it is either dissonant or consonant to the word. If it differ, why do we use it at all, if it be agreeing, the word is profitable of it self, Christ receives not witness from men, and to do that, is to bring a candle into the Sun-shine, or to cast water into the Sea. When the Sun∣shine of the Gospel makes a thing clear, what needs the candle of humane testimonies be used.

3. God delights to work by his own ordinances. The word is the power of God to Salvation, if we were able to speak with tongues of Angels, and God wrought not by it, it would not convert a man, but would be like pens without ink, or conduit pipes without water. To work is proper to the holy Ghost, as it is proper to fire to heat, and he onely makes the means effectual. The

Rams hornes will do more if God work with them, then the best trumpets. And the waters of Iordan will heal when all therivers in Damascus will not, and when God saith my word is sufficient unto Salvation, what need o∣thers; and this is Pauls reason, why he was not ashamed of the simplicity of the word, because it is the power of God un∣to Salvation. Suppose their sayings were more choice then Scripture (as some think they be) yet to convert the heart they are not so effectual. Gold is not so good as iron to make a knife, but if a man would have a knife to cutt, steel is better, so suppose they were choicer sayings, yet to convert the soul the word onely must be used.

Suppose upon the use of humane learning some should be converted, the praise would be to mans wisdom and not to Gods, 1 Cor. 1. 17. I preach not so, saith Paul, least the Crosse of Christ should be in vain, as if he should say it would be attributed to my oratorical perswasion and not to the power of God, if I should preach in the wisdom of words.

The Word is not bettered by it but made worse, the Word is better without, and that in three respects.

1. It is more powerful without it, it cuts deeper. The Word is a two edged sword, the more naked the sword is, the deeper it cuts, but when we clothe it with humane sayings, it is put into a scabbard; so the purer the Word is, the more effectual it is. Therefore Paul said, I deli∣vered it not in eloquence of words, least Christs Crosse should be in vain.

2. It is never the whit more beautiful, for add mixture of heathen beauty with it, but more beautiful without it, as they say of a Diamond, quicquid absconditur perditur, so much as is hidden is lost, though it be in gold, because it is better all might be seen; so to have the Word pure∣ly delivered, is better then if it be covered in golden say∣ings, and so much as is buried is lost, because it is more excellent. Gold is not covered because it is better then iron; and when the Word which is Gold is mixt with hu∣mane

sayings, why say we that it is adorned?

3. The Word is not better in regard of the perspecuity of it, 1 Cor. 2 1. Paul would not speak in the excellency of speech or of wisdom, because it is the power of God unto salvation. As if he should say, if I should so preach, it would not be evident that God spoke by it. A glasse the freer it is from painting, the better it transmits the light; so the freer the Word is from humane sayings the better it transmits the power of the Holy Ghost.

6. It is against the example of the prophets, Christ and the Apostles in their preaching to the people, and howso∣ever we are not to live by example, but by rule, when we have to do with men, but when the example is Christ, then it is absolute; Now we find it in all probabillity that they did not quote them, though their Sermons be not fully but briefly recorded, yet we do not find in their Epitoms any quotation of Authors, but saith the Lord Iehovah, the Lord of Hosts, &c. Neither let any object they had no Authors, for the Church continued long before, there were as ancient as these, there were Colledges and schools of prophets, besides the Apocrypha.

7. Consider that the use and custom is not good, it is dangerous when quotations come into request, the Scri∣pture goeth out, and Religion falleth, the exalting of hu∣mane wisdom is advanced.

As when Popery overspread the earth, quotations were much in use. Luther renewed the Doctrine of Christ and preached it purely, The Authors grew out of request; the Scriptures rose up and grew. And we read in Sleiden that Luther being to dispute with Cardinal Cajetan, d si∣red that nothing might be quoted but the Scripture, but could not obtain it; and Religion had never gotten the upper hand, had not the Scriptures been heard more then they were before; we are apt to give too much to them, and deifie them; and though the Fathers were Excellent in their times, yet it is too much to deifie them, though the Scriptures be chief Judge, yet they are Assessors, yea the

truth is they are more esteemed then the Scripture with many, for we retain no other sense then what they have agreed on, not but that they may be used, but for them to step into the Pulpit and speak when God doth, this is too much.

In this regard we ought to abstain, because it is doubt∣ful whether they may be used or no; in doubtful cases men will be scrupulous, and whatsoever is not of faith is sin; so that this is the case, though we are not sure they may be used, yet we are sure they may not; in this case chuse the surest part, and leave that which is doubtful, we may quote the Scripture, but whether Fathers or no, it is doubtfull, and we ought to chuse that which is certain.

The Scriptures are sufficient and able to make a man perfect to every good work, 2 Tim. 3. 16, 17. some inter∣pret it in all works of the Ministery; what is there that can be desired, that is not here? Here is milk for babes, meat for strong men, Heb. 5. 14. if thou desire elegant dressing, Eccle. 2. The Preacher sought out pleasant words: if powerful dressing, which is chiefly to be aimed at, this is fittest; no writing so full of arguments to convert the soul, and work on the soul as this: go no further, but content your self with it.

It is done for illustration, not for confirmation, there∣fore it may be done.

The ground of this answer is in the first reason, for whatsoever is intended, yet it is conditio operis, why should they bring in Paul and Ieremy to be a testimony, and the sayings of Thomas Aquinas, brought in after the same manner, not to be a testimony as well?

Suppose it be not brought in but to press the exhorta∣tion, because the argument must be pressed as well as pro∣ved, it hath the nature of a confirming argument.

We may take examples from the doings of men as we are Ministers, why then may we not illustrate it from their sayings, as Christ did?

There is a great difference, because it is evident he u∣used

similitudes from their doing, to expres that by which he spake to the people, because they arise from sence; its an illustration and expressing that which is obscure, but saying is an inartificial argument.

If we may bring in things we find, why should we rob them of their credit, and not name them?

I appeal to the conscience of men, whether they aim not at their own credit more then the Authors; and we shall find it to be their own for which they name them, otherwise if we should deliver nothing, but name the Author, why not for all that we receive from them; which none expects.

Although we receive knowledge from Authors, yet we are not to bring it in altogether such as we find it, but we must cast it into a mould and digest it; many times flowers grow afresh from old stalks; the sayings of Au∣thors are fresh flowers, but when they are inserted un∣seasonably they wither.

If that be of moment, why do we not name all, as well one as another? why do we not name the meanest, as if it were a fault to rob the rich, and none to rob the poor?

May we not use them for ornament to set it out better.

Though the things be ornaments in themselves, such as have excellency in them, yet they are not so to the word, they beautifie not that, for all ornaments come not from the thing put to it, but from the suitableness of it. Those speeches that would adorn an oration, will not a Sermon. There is an Eloquence that adorns a speech, but agrees not to the gravity of the Word.

In the opinion of some men they beautifie the Word; and what is the beauty of pearls but opinion?

In the opinion of those that be weak, possibly it may be so, but those that are perfect, think them no ornaments, but contrary, 1 Cor. 2. 6. you will be desirous, saith Paul, of enticing words; its true, the weak will, but we preach

wisdom to the perfect. That is, strong men will think it wisdom, though others despise it; weeds in Corn adorn it to children, but wise men will account the worse of it; so to the weak, mingling of it will adorn the Word, but to strong men it is better without it.

May we not guild it to the pallat of the hearer, that so it may go down the better?

Were it onely a simple dressing of meat, it were not a∣miss; let the Preacher seek out pleasant words, but when there is such sweetness that it hinders nourishment, there is no reason the pallat should be pleased, but the stomack cleansed to taste it; if the pallat should be followed, some there are that relish not this impure meat, why ought it then to be pleased? they ought, because they desire wholesom food.

Modern Divines have greater knowledge in the tongues; the Fathers, some were Latines, some Grecians, some Hebrewitians, none had the skill of all three, as Calvin and Beza had.

They differ in interpreting Scripture; see the best, Augustine upon the Psalms, and you would wonder how wide he is in his interpretation. I spare to name them, I acknowledge this, against Pelagius he was wonderfully assisted from God; such broad difference there is in his writings and in his Sermons. Compare Calvin with the best, and he went beyond him, so that in opinion of Divines, he is the best since the Apostles, Qui maximus textualis est optimus Theologus.

The Fathers spent their strength in particular contro∣versies against Pelagius, Arius, &c. that their chief strength ran that way, and when the water runs strong in one channel, it is weakned in another; but modern Writers are stronger in general, and when they wrote against the heresies, they were wonderfully assisted; so that there is no greater difference betwixt them. Their errors were more then the errors of modern Divines. Augustin••, af∣ter his retractations fell into error, the reason was, be∣cause

he lived in the dayes when God made way for An∣tichrist. Calvin was raised up to abolish him. Where was heresie so great as in Popery? and therefore it was more needful that those that rose up in darkness should have more assistance then ordinary, so that modern writters are as well to be quoted. Now what remains but that we do consider what is said & be convinced, and practise that we know. Why go we beyond the doors to them, that is in an inordinate course? Why do we go into the wide waste to gather flowers, when the scripture is the garden of Eden, it is true we may find violets by the way, so may we in common writers, there is a choisness in them, but nothing to this. They may shine as glow-worms in the dark, but having the Scripture, why do we so tenaciously adhere to them?

If any man say it seems not so to us, we relish it not. It is hard to relish it, and if the disposition be so, we may speak as long as we will but convince none putandum de quaestibus, we cannot make honey seem sower to the taste, onely this, be not ruled by the pallat, but labor to bring it into taste.

But some man may say, what is the right line which is index sui & obliqui?

I will now therefore declare what the right manner of preaching is, onely this I desire that it be without censure of those that think otherwise. That we tye no man but that he practise it as he sees it grounded on the Word of God and on good reason.

And first I define what preaching is, It is a publick in∣terpreting or dividing the Word, performed by an Em∣bassadour, or Minister, who speakes to the people in stead of God in the name of Christ.

1. It is a publick interpreting, and this is one main d••fference by which it differs from private delivery of it. So Paul saith we suffer not women to preach in the Church, though they may privately, so that this is essential to it.

2 Interpreting or dividing the word or parting of it.

Interpreting, Nehem. 8. 8. They read in the book and gave the sense, that is they did explicate it in paraphrasti∣cal terms.

Dividing, 2 Tim. 2. 15. Study to shew thy self approved unto God a workman that needeth not to be ashamed, dividing the word aright. Now I take the dividing to consist in these three things.

In collecting some point from the text taken out to be handled.

In gathering places of scripture that tend to the proof and confirmation of it: for notions be scattered in Scrip∣ture as cards that are mingled, but when every shuit is ga∣thered and put together they make up a pair.

In application of it to the particular persons of men, but of this afterward.

Performed by an Embassador or Minister, for if a pri∣vate man, not designed by the Church, speak publickly, it makes him not a preacher, for he must be an Embassa∣dor, commissioned.

In the stead and name of Christ; for if an Embassadour speak from himself and not from Christ, he speaketh not from God to men, but from men to men, 2 Cor. 5. 20. Wee are Embassadors for Christ, as if God did beseech you by us. Ministers are Embassadors sent on purpose from Christ, and what they speak is in Christs Name, and de∣clare what is told them. The Apostles from Christ, and we from them as praecones. In this consider the matter and the manner. The matter of preaching is the word, the adequate object of it is that, Luke. 16. They have Moses and the Prophets let them hear them, 1 Pet. 4. 11. If a man speak let him speak as the Oracles of God.

The manner in which two things are considerable.

For the manner of interpreting.

For the manner of dividing.

First, It is necessary that there be Gramatical Analy∣sis of the sence of the word, if need be: some are so plain that they need it not. Let a Rhetorical Analysis

be added as explaining the metaphors and figures in it, and then let the sense be given, which being confirmed. First from the scope of the text. Secondly from the col∣lection of other Scriptures. Thirdly from the Analogy of Faith. Let the Logical Analysis be given because it makes a thing to be better known when it is known in the Parts.

From the manner of delivering the word to the people in it there are two things, First, A discovering the point. Secondly, The applying of it. It may be wondered why the delivering, &c. is divided into proposition and apply∣cation? but I answer, it is not simple but relative divi∣ing of it to the people, and that includes, First, severing, and Secondly, applying also. Suppose we were to give a loafe of bread to children, the parts must be divided from the whole. Secondly, It must be given unto them, So let the point be gathered from the text and and severed one from another, and Thirdly, let it be applied.

First, For severing in it there are two things. First, let it be collected directly, for a clear collection giveth light to it; here then is to be noted that the point must be such a conclusion that the medius terminus be in the text.

Let it be evident to them that it is so collected, that the main thing may have a good ground that it be not slightly but evidently collected.

Secondly, For applying it in two things.

• 1. The preparation and clearing it.
• 2. Deducting from it.

The preparation which consists in explication and con∣firmation. First, explication, when the main point is col∣lected and severed from the text, it is a proposition that hath a subject and a predicate, if either be obscure, it is needful it should be opened, and here is a place where common places may be used, sometime it may be o∣mitted if the point b••perspicuous, or used more or less as he seeth good.

Secondly, Let him shew the extent of it by two things.

1. bringing it to particulars, 2. When it needs limi∣tations to give caution.

Secondly, Confirmation, and that two wayes.

First, By conferring it with other places of Scripture. So did Paul; here this rule is observed, that the pla∣ces bee not many, but pregnant, and that wee do not barely name the words, but open them, and shew how the point is confirmed from them.

Secondly, Let reasons be added, and though the point otherwise be cleared for the truth, yet adde Reasons; Because when we know the ground, we know it the better, and it increaseth a mans assent, and makes him yield the more. Here wee may annex answering of Objections, or resolving of questions, replying that which is deducted from the point; In it two things are considerable.

• 1. The substance of the thing deduced.
• 2. The working of it on the hearts of the hearers.

Two consectaries of this may be added to four heads.

• 1. For Doctrines informing the judgement.
• 2. For confutation of Errours.
• 3. For reproof of sin.
• 4. For Exhortation to some virtue, or to the per∣formance of some duty.

The ground of these four is in 2 Timoth. 3. 16. All Scripture is given by inspiration, and is profitable for Doctrine, that is the first. So for reproof or redargua∣tion, that is the second. For correction, that is the third. For instrustion or exhortation, that is the fourth. If there be a question whether these words be so meant, See 2 Timoth. 4. 〈◊〉〈◊〉. Be instant in season and out of season to rebuke, to reprove (the word is to check for sinne) Exhort with all long-suffering and Doctrine.

Object. 1 Cor. 14. 3. It is said, the Scripture is profita∣ble to comfort, why is not that a distinct head?

Answ. It is to be refered to the head of doctrine, for if it be a thing the judgement is informed by, as proper∣ly

a doctrine the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the work of it is on the minds of men, and they are several as the Consectaries are. First, the working of a Consectary that tends to preach∣ing. 2. Shew how evidently it is delivered from the main points, for then it works kindly upon the hearts of the Hearers, and frees the Minister from finister re∣spects at that time. 2. If the nature of the point, or the condition of the Hearers do require it, then reduce other places of the Scripture that tend to the pressing of it.

3. Answer objections by clear distinctions.

Secondly, in confutation applying of it; First, it is necessary that it be shewed how evidently it is drawn from the main point, for that will be like the breaking out of a great light that scatters mist. 2. Let the errors be evidently declared. 3. Let reasons be brought to con∣fute them, and annexed to that in the Text, so that first, they be sound. 2. That they be clear to the understan∣ding of the Hearers; and here may be an addition of answering objections.

2. Shewing ones opinion. 3. Resolving scruples.

3. For reproof that they may be absolute in six de∣grees. 1. Let the sin be set forth in its colours, and weighed in the ballance of the Sanctuary, and so the hai∣nousnesse of it may be seen. 2. Let it be described to the full, by bringing it down to the particulars, else it will be too big a net, and men will find evasions, but if it be brought to the threads of particulars, none will get out, and if it be delivered in gross, it will fasten on none. 3. Let the persons be notified that are guilty, not by name or circumstances, that the Congregation may know, but that they may be convinced in their consci∣ences, and that is done by delivering the signs of the vice we reprove. In diseases we see not the Radices, but the Symptomes of it, so we see not sin in the heart, but in the practice. Therefore signs are good. 4. Let reproof be renewed, not naked as it is drawn from the Text, but

with other reasons, to make us afraid of committing it, as from the danger, the consequents, the effects, and Gods judgements on such sins: and here if speeches be edged with Rhetorick, to make a division between the marrow and the bones, it shall be fitly done. 5. The secret rea∣sons must be answered, that keep men in the practice of sin, for if there be but one objection unanswered, the re∣proof will not fasten on them, for no man sinneth but by false reasons, therefore they are called deceitful lusts, and this is required, 2 Cor. 10. 4. The weapons of our warfare are spiritual, casting down imaginations, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

6. Let such medicable rules be prescribed, as may keep men from it.

4. In exhortation to some vertue, or to the perfor∣mance of some duty; this is absolved in five degrees.

1. Let the vertue exhorted be commended to the people, and set forth in the beauty of it, that so they may be stirred up to love and like it. 2. Let it be shewed how defective men are in practise of it; for men are as ready to arrogate in that, as to derogate in other things, to think they have it when they have it not. And this is done two ways; First, by bringing down that duty to particulars; more motes are seen in a little of the Sun-shine, then in the whole shade. Secondly, by describing the particular speeches and actions of men, shewing the difference between them; and this discovereth the disagreement in the minds of men.

3. Let exhortations be renewed not simply, but with motives to stir up to embrace the vertues, and to this it is needful that we use a cloud of arguments, let the speech be framed with such figures as becomes it. So that, First, it be with gravity: secondly, with concealing of art.

4. Let the false reasons be shewed that keep us from embracing of it; for either we think the practice of it brings into danger or difficulty; therefore let these be done away.

5. Shew them the way, the means how they may go

on, as if it be demanded what ground of Scripture, for this? I answer, for interpreting and dividing the Word, we have precepts, the working of it is from example, only let these cautions be added: First, In all points this kind of handling is not to be used; for sometime Explications, Reasons, or Consectary may be omitted as occasion serve, these transitions are not alwayes manifested; but so the right rule be known, we may put them together as it seem good: I should have added several other directions, but I must defer them till another time.

Notes

• Dan. 3. 19.
• Math. 5. 13.
• Object.
• Answ.
• Reas. 1. Iohn. 21. 16.
• Quest. Answ.
• Reas. 2.
• Reas. 3.
• Object.
• Answ.
• Reas. 4.
• Object. Answ.
• Use.
• 1.
• 2. Pet. 3. 16.
• Quest.
• Answ.
• 〈◊〉〈◊〉.
• 2.
• 3
• Obj. 3.
• Answ.
• 〈◊〉〈◊〉.
• 3.
• 4. Obj.
• Answ.
• Use. 2.
• Luke 2, 51:
• Iohn 14, 25.
• 2.
• 3.
• 〈◊〉〈◊〉.
• Use. 3.
• 2.
• 3
• 4.
• 5.
• 〈◊〉〈◊〉.
• 〈◊〉〈◊〉.
• Use 4. The fourth Co∣rollarie.
• Quest.
• Answ.
• Advert.
• Tim. 2. 15.
• Object.
• Answ.
• Adver. 2.
• Adver. 3.
• 2 Cor. 2. 16. Object.
• Answ.
• Advert. 4.
• Adver. 5.
• 1.
• 1. Ground.
• 2. Ground.
• 3 Ground.
• 1.
• 2.
• 4. Ground.
• 1.
• 2.
• 5. Ground.
• 1.
• 2.
• 3.
• 1.
• 2. 3.
• 6. Ground.
• Obj.
• Answ.
• Obj. Answ.
• 4.
• 5
• 8.
• 9.
• Object.
• Answ
• 2.
• Object.
• Answ.
• Object.
• Answ.
• 2.
• 3.
• Object.
• 2.
• Object.
• Answ.
• Object.
• Answ.
• 1.
• 2.
• 3.
• 1.
• 2
• 1.
• 2.
• 3.
• 3.
• 4.
• 〈◊〉〈◊〉. 1. 2.
• 2.
• 〈◊〉〈◊〉.
• 〈◊〉〈◊〉.