A VISITATION SERMON, Preached at the Lord Archbishops triennial and ordinary Visitation, In St. Margaret's in Canterbury, upon April the fift, 1630. By Francis Rogers, Doctor in Divinity, and Minister of that Parish. ECCLESIASTES 12.10. The Preacher did seek out pleasant words. LONDON, Printed by john Norton, for William Adderton, and are to be sold at his shop in Bethlem without Bishopsgate. 1633. To the most Reverend Father in God, George, Lord Archbishop of Canterbury his Grace, Primate of all England, and Metropolitan. THis Sermon was lately preached at your Grace's Visitation; and now being willing to show itself unto others, aswell as unto those that heard it, presents itself with all humility to your gracious hands, desiring to give it your blessing, before it walk abroad, even That with which jacob sent his sons into Egypt, that God would give it mercy in the sight of the man; in the sight of the Schismatical man, to make him conformable; in the sight of the conformable man, to keep in strait paths; in the sight of the idle Shepherd, to stir him up to feed God's Flock; in the sight of the painful Labourer, not to pull his hand from the plough, but to persevere in God's harvest: So God continue to direct your Grace in all weighty affairs, to God's glory, and the good of his Church, and your own soul's comfort. Your Grace's most bounden, Francis Rogers. A Visitation Sermon, preached at the Lord Archbishops triennial and ordinary Visitation. ECCLESIASTES 12.10. The Preacher did seek out pleasant words. IT is much controversed betwixt us and the Papists, whether Solomon were saved. The reasons on both sides, made Petrus Tenerius, Archbishop of Toledo, to cause his painter, to picture in his Chapel, heaven and hell, and to place Solomon in the midst, one half in hell, the other half in heaven. For mine own part, I had rather believe Saul is saved then Solomon damned: the Canon of charity will instruct me for the one, and there is no Canon of certitude to warrant me for the other. But I mean to omit this, and all other things touching this Book: and at this time only to accommodate myself to this present occasion. In these words therefore I note three things. First, who this Preacher was, cap. 1.12. I the Preacher was King over Israel: and hence I note the dignity and honour of the Priesthood. Secondly, I note the labour and travel appertaining to this calling in, did seek out. Thirdly, I note the wisdom and discretion should be in this calling, non magno conatu nugas peragere, like Mirmerides and Milesius in Aeliau, who made wagons for a Fly to draw: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These things are nothing but loss of time. But my Preacher sought out pleasant words, that is, in the end of this verse, words of truth. So these three things I purpose by God's grace and your patience, to treat of at this time, namely, the Dignity Labour Wisdom of the Priest, and Priesthood. For the dignity: I the Preacher was King over Israel; and he calleth himself in this book, seven times by the name of Preacher. We are called in the Bible, God's Ambassadors, shining stars, Revel. 2.3. we are termed Angels, because as God's Angels were wont to bring God's messages to man: so the Ministers do preach glad tidings of salvation in Christ. Hence the godly did always give all honourable titles to God's Priests. Sara called Abraham Lord. Hannah called Ely Lord. The widow called Elias Lord. The jews never almost spoke unto our Saviour, but they called him Lord, Master, or Rabbi. The costly garment apppointed by God himself, for Aaron to wear, Exod. 28. showeth in what high esteem the Priest should be. Come we to the heathen men. The Phaenices allowed their Priest only to wear Gold, and Purple robes, down to the feet: and in token of a prerogative of greater honour, he wore a Crown of Gold and precious Stones. The Priest of Hercules was clothed in Purple, wearing a Mitre, and he was next in honour unto the King. Among the Romans, Kings were wont to undergo the Office of Priests: and when the Kings ceased, it was unlawful to create Priests of any which were not of the Senate House. Flamen Dialis, which was jupiters' High Priest, was arrayed with a costly garment, he was to ride in his Chariot: if any had been brought bound in his house, he was to be loosed, in honour of the Priest: if any had been carried to punishment, and had fallen down humbly at his feet, it had been great sin that day to strike him. The Tribe of judah was the Kingly Tribe, and none might marry into that Tribe but Levi. Hence came jehoiada the High Priest to be of the Blood-royal, and Uncle to King joash. But the Priest's greatest honour is in job 33. verse 23, 24. If there be with him a Messenger an Interpreter, one of a thousand to declare unto men his righteousness, Then will he have mercy on him: and will say, Deliver him, that he go not down into the pit, for I have received a reconciliation. In which words we see, that authority is given to the Minister, to redeem a penitent soul from hell and damnation: and this is the greatest honour that ever was given to any creature. Angels gave the Law at Mount Sinai. Angels revealed the birth of Christ. Angels have often brought glad messages from God to man. But it was never said to Angel, Deliver that man, that he go not down into the pit. To some callings God saith, Work thou for man, Build him houses, Provide him sustenance. To the Physician, Heale the man. To the Lawyer, Plead for the man. To the Soldier, Fight for the man. To the Magistrate, Defend him. To the King, Govern him. To none but to the Minister, Deliver him, that he go no down into the pit. But, though this function be so excellent, yet we may not say, as it is in the Pope's decrees: As the Sun in glory exceedeth the Moon, so doth the Pope excel the Emperor. Nor as Bellarmine, that Kings are not only subject to Popes, to Bishops, to Priests, but even to Deacons: that an Emperor must content himself not only to drink after a Bishop, but after a Bishop's Chaplain: if they are as they have been called diseased Priests, this were a slovenly and a hard penance for a King to perform. And again, Bishops that are but Pope's Vassals, may depose Kings, and abrogate their Laws. These things proceed out of the mouth that speaketh blasphemy, and they savour only of that man of sin, which doth sit in the Church of God, and exalt himself above God, and above all that is called Gods. But we hold it for a truth undeniable, that Kings may, as did Solomon, depose Abiathar the High Priest, and place Zadok in his room. And therefore though the Priest be so excellent, yet let every soul be subject to the higher powers, and that for conscience sake: and if every soul, than your soul. So saith Bernard to Pope Eugenius. This our calling so honourable, serveth, First, to instruct ourselves. Secondly, others. For ourselves. Is this our calling so excellent? Then know, Generatio optima, corruptio pessima, The best things corrupted, prove the worst: for Omnis corruptio est in contrarium, all corruption is into the contrary: See by the Angels, most glorious in their creation, most loathsome in their degeneration. As I hold none more to be reverenced, than a good Minister: so, none more base, than one debauched in his life. Thus our Saviour, Ye are the Salt of the earth, but if the Salt be unsavoury, it is fit for nothing, but to be cast on the dunghill, and trod under foot. Then, as we are the light of the world: So, Our light must shine before others, that they seeing our good works, may learn to glorify our Father which is in Heaven. Ille granditer dicit, qui non contemptibiliter vivit, He preacheth well, that doth not live contemptibly, saith Augustine. Among Grammarians, he is excellent that can speak well: for Grammar is an art of speaking. But among Divines, not only words, but works are required. Turpe est doctori, cum culpa redarguit ipsum: Men (saith Lactantius) had rather have good examples then good words, for it is easy to speak well, but hard to do well. Priest's must be verbarij, et operarij: preaching in doctrine and in life: for Ille solom praedicat viva voce, qui praedicat vita et voce: He only preacheth with a lively voice, which preacheth with his life and voice. Omnia in sacerdote debent esse vocalia, saith Saint Jerome, All things in a Divine must preach, his apparel must preach, his Diet must preach, his pleasures must preach, all his life must preach, 1. Tim. 4.12. He must be an ensample in word, in conversation, in spirit, in faith, in pureness. Quid Antistes ad dominum, nisi pro delictis populi Intercessor eligitur, saith Gregory? Why is the Minister chosen, but to intercede for the people, and to reconcile the people to God? And with what confidence dare he presume to reconcile others to God, when himself is unreconciled by his wickedness? Will one enemy reconcile a third person to his utter enemy? Sacerdotis Christios, men's, manusque concordent: The hands, the mouth, and the mind of the Minister of Christ must agree together, saith Jerome, Sic oculos, sic ille manus, sic ora ferebat. A learned Friar, at a Council, complaining of the abuse of the Clergy, preaching before the Emperor, wished him to begin reformation of the Clergy a minoribus, from the inferior sort of Clergy. The Emperor thanked him for his Sermon, and said, He had rather begin a maioribus, from the better sort of Clergy. So, the more eminent a Clergy man, the more shining let him be in virtuous living. Ministers are like great stones in a building: if one stone in the side of this Church fall, there will follow a Cartload of rubbish after. So, one bad example of a Minister, especially of a great one, will cause thousands of poor sheep to fall into the ditch: and we must redress the smallest faults. Plutarch reporteth, Cymon a just man was blemished, because he drank wine. Pompey the great was esteemed effeminate, because he scratched his head with one finger. Worthy Scipio was checked, because he was given to sleep much. And so moats in Preachers will be judged beams: For as Eccles. 10.1. Dead Flies (and a Fly is but a small creature) cause to stink, and putrify the Ointment of the Apothecary. So, a little folly, him that is in estimation for wisdom and glory. So, we especially of all men, should make use of the Italian Proverb, The want of a nail, is the loss of a : the loss of a , the hurt of an horse: the hurt of an horse, the death of a Captain: the death of a Captain, the overthrow of an Army: the overthrow of an Army, the utter ruin and desolation of a whole Kingdom. There is a Fable, That the Axe wanted an helue, and coming to a great Wood, begged only so much wood as to make the helue: alleging that it would be no hurt to the Wood which was so great, and that parcel of wood so small: this being granted, no soone● was the helue fitted to the Axe, but presently the Axe did cut down the whole Wood And so take we heed, how we harbour the smallest faults, and give scandal in the least things: for time may come, that these in the end may grow so big, as That evil doom may befall the Church, which did in Henry the eight his time: which God in his mercy prevent. Nay, to avoid from scandal, we ought to abstain even a licitis, from things lawful. For as Erasmus observeth, That which is a virtue in God, is oftentimes a sin in man. For example, it was infinite mercy in God, to forgive David's murder and adultery: but it would be a blot in justice, to a King to pardon such a double offence in any subject. So, what is commendable in others, will be vicious in us. Therefore Saint Paul's rule is true, Though all things are lawful, yet all things are not expedient. It was a foul sin in Balaam, to be both ambitious and avaricious: but it was more foul in him, so to persevere that his Ass should be wiser than himself, and able to prove him. So, it is evil in the Clergy to be sinful in their conversation: but it is too bad, when they grow to such an height, as that the asses of this age, the simple Artificer, and plain Countryman shall be able to discern and condemn him, and point with the finger, saying, Ditior hic est, there is one which is a lewd Minister, one which is scandalous in his conversation. Secondly, for the people. Is our calling so honourable, as to be God's Ambassadors? Then ought ye to reverence our persons, and honour our function: He which despiseth you, despiseth me: but he which receiveth a Prophet in the name of a Prophet, shall have a Prophet's reward. But alas, our Gospelers are like the Romans Faint Augustine speaketh of, l. 2. de ciu. Dei, cap. vlt. They could allow of Plays to be acted in honour of their gods, but they esteemed those which acted them, to be most base. So, we allow of Prayers, preaching, etc. but these which are set apart for such duties, are esteemed men of the meanest rank and condition. Under the Law, the Kings would be Prophets, and sons of Kings would serve at the Altar: Nay, Christ the Son of God took upon him the Office of a Priest in the Church of Rome. Dukes, Earls, and Nobles desire admittance into holy orders. But among us a Gentleman, an elder brother a Priest, were Rara avis in terris, nigroque simillima Cygno: you may as soon see a black Swan swim down the river, nay but for necessity, none of a Gentle family: and yet were it not for the Priesthood, there would be many a hundred poor beggarly Gentlemen which now live in good repute, and uphold the honour of the family with the Elder brother: and thus it cometh to pass oftentimes, that when learning and honesty abound, the Minister is contemned by reason of his birth. Herodotus reporteth, that in the temple of Apollo were vessels of gold and silver, wherein they sacrificed to their gods: and other vessels of pewter and tin, which served for other uses: in process of time, the temple being rob of the richer vessels, they were constrained to use the meaner, which though in themselves but mean, yet they were esteemed of highly, because they were ordained for holy uses. So, admit the birth of many be mean and obscure, yet if they be set apart to preach the Gospel, esteem them not as they are in birth, sons of obscure parents: but as they are in Office, Priests of the most high God: Knowing, that none dare to resist a poor Bozholder, the meanest officer, but his contempt is to the King himself. And I could wish, that our contempt did not oftentimes arise from our own Coat. Which of our great Prophets will make his son a Prophet, and match into the houses of other Prophets? Nay, as many Lay Gentlemen observe, They which should uphold the honour of our Coat, bring the disdain, in regard the Great personages in the Church, disdain to countenance the poor Clergy. We poor country Ministers are the legs and feet, whereon the shoulders and arms of the great Churchmen stand. But I wish these to remember, that if a man catch cold in the feet, it will quickly strike up into the head, and so, if contempt light on us the Feet, it will soon possess the Heads, and great Ones too: so here, 1 Cor. 4.1. Let men so esteem of us, as of the Ministers of Christ, and disposers of the secrets of God. For, art thou beholding to him, who when thou hast lost a jewel of much value, findeth it for thee? To a Lawyer, for pleading thy cause? To a Physician, for recovering thy health? Then much more esteem of him, who when thy soul is lost in Adam, doth redeem it out of the pit, and hell of damnation. The second thing I observed in this text, is, The Preachers labour and travail, he did seek out. Was not my Preacher a King, and so, higher than a Pope? Had he not learning and wisdom in abundant manner? He did swim in wealth: and then, what madness was it in him to be laborious and painful? I, but my Preacher esteemed no wisdom, nor learning comparable, to win souls, and instruct God's people. And therefore, verse 9 The more wise the Preacher was, the more he taught the people knowledge, and caused them to hear, and searched forth, and prepared many parables. 1 Tim. 3. If any desire the Office of a Bishop, he desireth a worthy work. The name Bishop, putteth us in mind of the great labour and travel belongeth to that Function. Episcopus est speculator, obseruator, et custos, et praefectus: A Bishop is a Watchman, an Overseer, a Superintendent: all which words import a labour and travail, pertaining to the Function. Thus Tully ad Atticum, Vult me Pompeius esse, quem tota haec Campania, et maritima ora habeant, Episcopum ad quem delectus et negotij summa referatur. Pompey would have me him, whom this region and the Seacoasts should have their Bishop, to whom the choice and chief business should be committed. Thus the Athenians called them whom they sent to view the disorders of their Cities, Bishops. Hence Saint Augustine lib. de civet. Dei, cap. 19 Episcopus nomen est operis, non honoris, ut intelligat non se esse Episcopum, qui praeesse dilexerit, et non prodesse. A Bishop's name, is a name of labour, not of honour. To teach us, that he is not a Bishop, which striveth to rule in the Church, and not to profit the Church by his labour and preaching. For as Prosper saith, Nihil Sacerdoti prodest, etiamsi bene vixerit, modo male viventes tacendo non arguit. It doth not profit a Priest to live well, unless, withal he reprove evil livers by his doctrine. Our Saviour's Commission was, Math. 28. Go teach and baptise all Nations, teaching them to observe all things I have commanded you. Hence Saint Paul, Woe is me, if I preach not the Gospel. And Acts 20. When Paul sent for the Elders of Ephesus, he first related his own pains, That he was free from the blood of all men, and had kept nothing back, which was necessary for their salvation. And then vers. 28. he gave them this great charge, Take heed unto yourselves, and to all the Flock, whereof the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. And 2 Timothy 4. I charge thee before God, and before the Lord jesus, preach the Word in season, and out of season, reprove, exhort, rebuke, with all long sufferance, and doctrine. I but how often? Solomon saith, Pauci sint sermons tu●, Let thy Sermons be few: quarter Sermons, monthly Sermons? No, Be instant in season, and out of season. We are labourers in God's Vineyard. Take heed we hear not one day, Why stand you here idle all the day long? I, but all preaching? no praying? Indeed there are extremes: for some would have all praying, no preaching: others would have all preaching, no praying: where the means should be observed: For God forbidden, these two sisters should be like the two brothers, Aeteocles, and Polynices, which deadly hated one another. Nay, I would not have these two like Castor and Pollux, two loving brothers, yet, one must not live, but the other must dye. But I wish from mine heart, that preaching and praying, might be like Hypocrates two twins, live arm in arm together. For when Castor and Pollux appeared single to the Mariners, they prefigured shipwreck, or storms: but if they both appeared, it noted prosperous weather. So, praying, and no preaching, would not so well edify the Church: because where visions fail, the people wax naked: and preaching without praying, doth not well beseem God's Church, whose house is the house of prayer: but both together: the one will teach us how to pray, the other will fit us how to hear. If one faggot will warm me, I hope, an hundred will more; so, if the Prayer of one just man prevail much with God, than the Prayers of an whole parish together will be more forcible. I, but all preachings? no reading of Psalms, Chapters, Epistles, Gospels? Surely reading of Scriptures is a most blessed thing: yea to a large sense it may be termed preaching, as it is an open publication of GOD'S will: but for any man to say, that reading is so excellent, as that preaching Saint Paul commandeth: which is, to divide God's Word aright, by enterperting it, and applying it to the hearer's souls: is, I hold, most inconvenient: for then what need we be at charge, to get men of gifts, and to send them to the Universities? A child often, or twelve years old may read distinctly, to the edification of the hearer. Therefore as spice whole, smelleth sweetly: but bruised by an Apothecary, it is more pleasant: so God's Word read, is as sweet as Honey: but preached, it is more comfortable. If the loaf of bread be whole and crusty, the children can hardly bite it: but cut it into slices, and every infant can eat it: So it is betwixt reading and preaching. See this in the two Disciples going to Emaus, Luke 24.27. How did their hearts burn within them, when our Saviour was preaching to them the Scriptures! See by the Eunuch reading, but not understanding, yet at Philip's preaching a true Christian, Act. 8. This doctrine concerneth ourselves, and the people: for ourselves, Must we be labourers, and not loiterers? Must we preach in season and out of season? Then, woe worth that man which taketh this sacred Function on him, without gifts furnished for the Calling. Sacerdos si sit praedicationis nescius, quam clamoris vooem daturus? est praeco mutus, saith Gregory: How can he give or send God's Word into the people's ears and hearts, when he cannot preach? Will any be so idle, as to sue to be Crier of a City, when he hath no tongue in his head to speak? Excuse not thyself, because the Bishop hath consecrated thee a Priest: For, as Gregory reporteth, An Emperor commanded an Ape should be turned into a Lion: Et quidem prouisione illius vocari Leo potest, fieri autem non potest. The Emperor might cause the Ape to be called a Lion, but he could not cause him to be made a true Lyon. So, the Bishop may call, and cause thee to be called a Preacher: but surely, he cannot furnish thee with learning, to make thee a Preacher. These the holy Scriptures call dumb dogs. But there are others of our Coat, whom God hath enabled with gifts sufficient, and the Church with honour and wealth in an high degree: yet these will bear no heat nor burden of the day, in God's Orchard. Nay, they do often hate such as do take pains, eo nomine, only because they do take pains, and brand them with the odious name of Puritan. These are not dumb dogs: but as I may say, malicious dogs. Like Lucian's dog in the manger, which will neither eat Hay himself nor let the Ox eat any. Nay, they are not dumb and malicious dogs: but as one saith, dumb devils. There are many which speak much against Puritants: and for my part, such as are factious, I wish them at Amsterdam: but I am verily persuaded, that none make more Puritants in the Church, and Commonwealth, than they that most speak against them. For the people cannot dive into our controverted opinions, but they can judge our outward actions. Now then, when they see men of much means & honour in the Church, to live idly: and mean persons in place and Living, to preach much: this maketh the people to judge: Surely these men do best, and therefore they are in the right: whereas consider, we which stand for the Church's discipline, are as well bred as the other: we have Arts, and Sciences, and Books, natural parts and ability of body. Now then, if we would but labour in preaching, I am persuaded, it would put down presently all factious schismatics, and Separatists, which by our idleness do much abound: but let these which shear the Sheep, and not feed the flock, think what will become of them at the last day, when Saint Peter shall appear with three thousand converted at one Sermon: when Saint Paul, Saint Matthew, Saint james, Saint john, shall appear with whole Nations converted at their preaching, and these shall stand single with the unprofitable servant, hiding his talon in a napkin, and cannot show one soul, that he hath won, or endeavoured to win to God. There is a story how a learned Friar in Italy, famous for his learning and preaching, was commanded to preach before the Pope at a year of jubilee: and to be the better furnished, he repaired thither a good while before to Rome, to see the fashion of the Conclave, to accommodate his Sermon the better, when the day came, he was to preach, having ended his prayer, he looking along time about, at last he cried with a loud voice three times, Saint Peter was a fool, Saint Peter was a fool, Saint Peter was a fool. Which words ended, he came out of the Pullpet. Being after convented before the Pope, and asked why he so carried himself? He answered, Surely holy Father, if a Priest may go to Heaven abounding in wealth, honour, and preferment, and live at ease, never, or seldom to preach, then surely Saint Peter was a fool, which took such an hard way, in travelling, in fasting, in preaching, to go thither: and so surely if to have many livings and much honour in the Church, and possessed of them, to take our fill of pleasures, to heap up wealth, and to live at ease, seldom or never to preach God's Word, be the way to Heaven, then surely we poor country Ministers are very fools, to toil our bodies, and to beat our brains with preaching and studying to go that hard way, when we may with more ease go to Heaven in a featherbed. But let these remember, that Praesbyteri, non sanatis magis quam sanandis hominibus praesunt, saith Austin, Preachers are placed over men which are not perfectly sound, but are to be made more sound daily, by their preaching and instructions. For the people. Are we Gods laborers? Then he which serveth at the Altar, must live by the Altar. He that preacheth the Gospel, must live by the Gospel. For the labourer is worthy of his higher. Heretofore no sin to great, as sacrilege, no gift so good as to the Church: now no sin so small, as to rob Peter, and not to pay Paul, but themselves: and no gifts extracted so hardly, as the Ministers due, the Shepherds were wont to live by the flock, but now the Minister can hardly get wool to him, or Milk to feed him because they challenge, customs and sue out prohibi, tions, where the judge a Lay man, the jury Laymen the witnesses Laymen, the Lawyer's Laymen: all Laymen interest in the cause: our case is like to a poor sheep, which in the time of storm, runneth under an hedge for shelter, when she goeth away, she leaveth some of her wool behind her. I, but what say the people? Stand to our benevolence and courtesy, for we will deal well with you: I, and then men of the best gifts shall be sure to be preferred, and never to want. My beloved, woe worth our ancestors, that founded Schools and Universities: wo worth our parents which brought us up at such charge, and at the Universities, and woe worth our own selves to take such pains, in studying arts, and reading of authors, finding out tongues, and then to come into the Towns and Villages to be judged, if we have learning and gifts: And by whom? By good man the Cobbler: By Master the Mercer, by clouted shoes and tusset coats. Think in your own souls, is this fitting? For your dealing well and bountifully with us: call to mind I pray, how the Wolves and the Sheep made a League; for certainty they gave hostages; the Sheep gave their dogs, which defended them: the Wolves, their young ones, but after the Sheep's dogs were fast tied: the young Wolves crying, the old did presently run and fetch away their young ones, and killed the Sheep. Even so part with our freehold, and stand to your love: then in stead of our fee simple, you will give us a simple fee. The Eagle stole flesh from the Altar, but she carried away a coal, which set her nest and young on fire. And we all know, whose fathers were enriched by Church goods, their posterity were beggars at the third generation. I have observed it in my experience, in this Country, and I could instance in many Gentlemen, and other persons, which have been most bitter against tithes, and stood to customs: that either they were men of no religion, or if they made show of any, yet God hath sent upon them, or their posterity, some fearful judgement, and therefore take heed, if we give unto you Panem Sanctuarij, the bread of Life, deny not unto us Panem promptuarij, the bread of Wheat for our bodies: For thou must not muzzle the mouth of the Ox that treadeth out the Corne. And Saint Paul doth tell you, if you dare believe him, that if we sow to you Spiritual things, what is it if we reap Temporal? It is nothing in comparison. The third thing that was observed, is the Preachers Wisdom: Pleasant words. There are some. I confess, are very laborious in their Preaching, but yet Mulier formosa superne, Turpiter atrum desinit in piscem: Tincta Lycambao sanguine tela dabunt. They must kick and spurn at their Mother, and at her discipline, and so breed faction. 1 King. 5. All the Stones of the Temple were smooth, hewed and fitted, and then brought into the Temple and laid: For in the Temple was heard no noise nor Hammer. To teach us, that in God's Church there should be no Schism, nor rent, but all peace and quiet. These men are lights in the Church, but like the flashing of a candle's snuff, which going out, leaveth a bad noisome savour behind it. Surely these do not seek out pleasing words: Therefore into their secrets let not my soul come. But if any will labour to seek out pleasant words, the Words of truth, and will speak to their Mother in unity of doctrine, and in uniformity of discipline: Let Gods blessings be multiplied upon him in as ample a manner, as the bright Stars are fixed in the glorious Firmament of Heaven. Pleasant words. Esay 58. Cry, and cease not, cry aloud. Praeconis officium in se suscipit, quicunque ad sacerdotium ascendit, saith Gregory: A Priest taketh on him the Office of a Crier: therefore we must be like john Baptist, loud criers in the wilderness, to bid the people repent. We must be Boanarges, sons of thunder, to awaken men out of their dead sleep of sin and security. What if men be so nice as the Sybarites, which could not endure a Cock in their City, for fear of too timely awaking in the morning? Yet, we must be like the Cock which crowed to Saint Peter, he crew once, and he heard him not: twice, and he was deaf: the third time, Then Peter went out and wept bitterly. Yet this our crying, this our thundering, this our crowing, must be like the bustling of a Gnat, which wakened the shepherd, when he saw the Serpent coming. All must be done in wisdom to warn them of the old Serpent: not in hatred, to exclaim against them, but in care to prevent their danger: not in stomach, to break our anger, but in love, to awaken them: not in revenge, to wrong them. The Preacher must seek out pleasant words. We are the Salt of the earth, therefore we must be applied to the ulcerous sores of their souls, to keep them from festering in their sins. And we must remember to be Salt, in another sense, as it was Amoris monumentum, The emblem of love: it is not to be done in hatred to fret them, but in love to season them: The Preacher must seek out pleasant words. We must take into our hands the sword of the Spirit, which is GOD'S Word, and this must cut and pierce them to the marrow and the bone. But these wounds must be like the lancing of a Chirurgeon, In curam, non in cruo●atum, dum producis verbera, extend ubera, saith Bernard: We must be like the Mother, which hath a rod to whip the child: and withal, a dug, full of sweet Milk, to nourish, and feed the child. The Preacher must seek out pleasant words. This doctrine concerns both Priests and people. For us, we must seek out pleasant words. Then as Gregory saith, See the Minister observe Quid ●ui Quando Qualiter Quamdiu loquatur. What to speak To whom When How How long. First, Quid, What he may speak. Col. 4.6. Let our speech be gracious and powdered with Salt: that as Salt doth extract hurtful humours from the meat, and expel all corruption from it, so the grace of heavenly wisdom should repress all idle and unprofitable talk, and renounce all wicked and filthy communication, Genealogies, and foolish questions avoid, which do breed rather contention and strife, then godly edifying which is by faith. And as Salt doth dry up the superfluous humours of meats, and maketh meat fit to be digested, and wholesome to nourish: So, the Salt of Wisdom should make the Preachers words, not only not hurtful, but fit and profitable to edify the hearers. Secondly, ●ui, Note to whom we speak, not to all alike, 1. Timothy 5. Rebuke not an Elder, but exhort him as a Father: the younger men as brethren. Nay, that which is fitting to be spoken at one time, is unfitting to be spoken to the same person at another time. When David had sinned foully, Nathan said in an hie strain, Thou art the man. But when he came to David about Solomon, he bowed himself in an humble manner, and spoke mildly. Thirdly, Quando, When to speak. A word in due season, is like Apples of gold, with pictures of silver: speak nothing but truth. Yet all truth is not at all times to be uttered, but mark opportunity, learn wisdom in this point, of a woman, 1. Sam. 25. Abigal, when Nabal was in his cups, let him alone: after he had slept, she spied occasion to lay open his fault. Fourthly, Qualiter. Note, after what manner to speak. For as some Physic cureth one, and killeth another. Nay, what Physic doth cure the body at one time, doth hurt the same body at another time. So, the same doctrine which comforteth one, woundeth another. Therefore, as the Chirurgeon, if he see dead flesh in the wound, applieth not Balsam and healing salves: but red powders and corrosives, to eat the flesh to the bones: and after poureth in Balm, and layeth on saluing plasters. So, Preachers must not lull dead consciences into dead sleep of security, with the comfortable promises of the Gospel, unless they be first humbled by the terror of GOD'S Law. Therefore, first preach the Law, than the Gospel. Thus did God to Adam in Paradise: saying, Adam, where art thou? Who told thee thou wert naked? Hast thou eaten of the forbidden tree? And then Adam convicted in his conscience, was comforted by the Gospel, that The seed of the Woman should bruise the head of the Serpent. Thus did Nathan to David, Thou art the man; thou hast killed Vriah the Hittite, and taken Bershaba his wife. And David being humbled by the sight of his sin: crying, I have sinned, was then lifted up by the Gospel, Thou shalt not dye, for the Lord hath taken away thy sin. Thus did Peter the 2. of the Acts, he told the jews they had killed the Lord of life: and then pricked in their consciences, they cried, Men and brethren, what shall we do? Then Peter comforted them with the Gospel, saying: Repent, and amend your lives, and be baptised in the Name of the Lord jesus for the remission of sins. Lastly, Quamdiu. Note here. How long to speak. We must not under zeal make Religion tedious, but as in the Hebrew, I have written unto you in few words, so, Quicquid percipias, brevis esto: be short, especially if you come to visit a weak and sick person. For the people. If we must preach, and our preaching must be pleasing: yea it will be so to the spiritual, though not carnal man: than ye must hear with obedience. Ye must not be like a galled Horse, to kick and fling when his strain is searched. If a Maiden tell her Mistress, she hath spots of dirt in her face, and bring her a Glass to see them, will she break the Glass, and chide the Maid? Will she not 〈◊〉 〈◊〉 water and a towel to wipe them away 〈◊〉 So, if we tell you your soul's sins, and lay them open out of GOD'S Word, as a Glass to convince your consciences, shall ye be offended at us, or should you not strive to wash your souls clear by tears of repentance, and amendment of life? If the Chirurgeon cut your flesh, and torture you, with setting your broken bones, ye are not angrry, but pleased with him. And so must ye not malign the Preacher, if he harrow your consciences, be it irksome to flesh and blood for a time. Wherefore as Lydia attended to what Paul preached: So, do ye willingly hearken to your Pastor. If his doctrine bite at the first, that ye say to him, as the Devil did to CHRIST, Are thou come to torment us before our time? Yet when GOD'S Spirit shall direct you, and turn your hearts, ye will say as David did say to Abigal, Blessed be thou Abigal, and blessed be thy counsel, and blessed be GOD which sent thee to give me this counsel. So, when we preach, and you hear: we teach, and you practise: we reprove, and you amend: Vtraque conservant, et omnia saluata sunt, cum Deus nec inveniat in plebe quod puniat, nec Sacerdos potest habere quod doleat, saith Augustine. Both do preserve, and all things are safe, when GOD seeing the people to endeavour well, will in mercy find no occasion to punish and afflict them: and when the Minister, seeing the attention and practice of his flock, shall have no occasion to grieve that his labours are in vain in the Lord. God grant in his mercies, that we may so preach, and you may so hear, as God may be glorified, his Church edified, and our souls comforted, through JESUS CHRIST our Lord, and only Saviour, AMEN. FINIS.