A SERMON Preached at Lewis in the Diocese of CHICHESTER, By the Lord Bp of CHICHESTER, At His VISITATION Held there, Octob. 8. 1662. LONDON, Printed for Henry Herringman, and are to be sold at his Shop in the Lower Walk of the New-Exchange. 1663. A SERMON Preached at a VISITATION, etc. The Text, Tit. 2.1. But speak Thou the things which become Sound Doctrine. THIS Text is a short View of the Priest's Duty, made up into a Monition or Directory, In which you have 1. The Person admonished, Thou. 2. The Advise, which contains in that one word Both his Commission and his Charge, Speak. ●. The Matter of his Discourse, Things. 4. The Form of it, Which become. 5. The End unto which all Circumstances are intended, Sound Doctrine. 1. The Person, Thou. Each Minister is an Apostle, sent out to Preach the Gospel of Peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In what better Language therefore can I speak to Ministers, than in the words of an Apostle? Nay, he is Episcopus Animarum, a kind of Bishop set over the Souls committed to his Charge: What fitter Compellation therefore can I find for you, than that which was addressed to Titus, the first Bishop of Crete? If St. Paul thought it not unneedful to advertise Him who was advanced to that high place of Government in the Church, ye cannot think it an Impertinent Custom, which thus assembles and adviseth you for the discharge of that Duty which concerneth All who have any Share or Title to the Ministry. We are slack and dull by Nature, therefore need Admonition to quicken us. The most active Ambassador betwixt Prince and Prince might sometimes need a Letter of Advise to refresh his Memory; Much more we, who are Ambassadors sent to treat betwixt God and his People. Some there are so well-conceited of themselves, that they disdain Admonition, as Upbraider of Defect in them The Bishop of Rome, when he is in Cathedrâ, thinks himself Inerrable, and by his Place can neither need Advise nor Exhortation. But St. Augustine, a better Bishop than he, though not of so large a Diocese, writing to Auxilius, a Bishop also, touching a Rash Excommunication passed upon Classicianus and his Family, desires him not to take ill Advise from his hand, Aug. Epist▪ 7. Nec arbitreris ideo non posse subrepere injustam Commotionem, quia Episcopi sumus, Think not that because we are Bishops we cannot do amiss, or are exempted from receiving their Advise, who fairly admonish us of our Duties. Hieron. Lib. 1. Ep. 51. Theophilus Alexandrinus writing to Hieron, tells Him, Quanquam ex superfluo faciam haec tibi scribere, qui errantes potes ab errore revocare, tamen nihil nocet & eruditos & prudentes viros pro sollicitudine fidei common●ri: The best men are subject to Error and Infirmity, therefore want Remembrancers to put them in mind of their Defects, I will not be negligent to put you always in remembrance, 2 Pet. 1.12, 13. though ye be established in the present truth. Far be it from any then, who have rightly learned Christ, to spurn against the Word of Exhortation, when seasonably uttered, or to think meanly of that Office which Christ entrusted to the holy Ghost. He told his Disciples, when he promised to send the Comforter, that amongst many other blessings, He would be their Remembrancer, Joh. 14.25 showing them all these things, suggerendo, by quickening their Memory, and bringing his Sayings back to their knowledge. So that Exhortation or Admonition do not upbra●d the Infirmity of the Man, or Slack performance of his Duty, but rather animate him to go on in what he hath well undertaken. As Ignatius told the Trallenses, Ignat. Epist. ad Trallens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I strengthen you by my Admonitions. And St. Augustine told Eudoxius, August. Epist. 81. Non hoc vos monui, quod vos non arbitror facere, I write not to Chide or Find fault, but rather to Commend, and desire you to do what you do. Indeed, he who Exhorts and Admonisheth what should be done, is so far from Diminishing or Disparaging, that he rather Dignifies him whom he Admonisheth. A Remembrancer is but an Index, which refers to a man's own Abilities, telling him how Able he is, and how Willing he ought to be in discharge of the Duty required from him. Ovid. Trist. Lib. 5. Eleg. 5. Qui monet ut facia●quae jam facis, ipse monendo Laudat, & hortatu comprobat acta suo. In this Sense and Style doth St. Paul excite Titus, who was a Bishop, And in this sense do I excite you: Here only is the difference, St. Paul spoke to Titus as one who stood for all Crete, I, in his words, speak to all you as One. It were ill Grammar, but worse Divinity, to consider Those that should be of One Spirit, knit fastest In vinculo pacis, Ephes. 4.3, In the bond of peace, whose Office is to preach a Religion consisting of Unity, 5, 6. One God, One Faith, One Baptism, As a Multitude; Or to speak unto Them, who in the Service of God's Church should go together (as Israel to the Battle against Gibeah, Judg. 2.11. As one man) in the Plural: We are met here, in One place, And I hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with one mind, Act. 2.1. as the Apostles on the day of Pentecost; why should not I then speak to you as One? Such Meetings as these are unto the People Exemplary Sermons, and Instances of that Brotherly Agreement and Union which we Preach. Ill men have their Combinations, and Factious men have their Conventicles, but these (St. Augustine says) Vnitatem faciunt contra Unitatem, Unite and band themselves to break this Union, Aug. and so become a Conspiracy rather than an Union. Only good men properly have their Union, Cum boni coeunt, cum Pii cum Casti congregantur, non est factio dicenda, Tertull. Apologet. ●ap. 40. sed Curia; When good men are Congregated and met to good end, you cannot call that Assembly a Factious Conventicle, but a Council. May we all conspire as happily in Doctrine, and in Endeavour to settle the Divisions in our Church, as we do in Pla●e, And then, as by the Act of a Synod, we shall establish that Canon, which bids us be of one Mind, as our Father is one. This Union is an happy Qualification, and makes us capable to discharge the Duty of Apostles. When the Spirit fell upon them in Tongues, 'twas when They were in One place, and met with One Mind. These Capacities fit us for the receiving of the Holy Ghost in Tongues, and then for the Exercise of Those Tongues, Loquere Tu, Speak Thou. Which implies both a Commission and a Charge. 2. Speak. 1. Commission. If it be Treason in Ambassadors to forge their Message, or Treat without Letters of Credence, by what name shall I style their Insolent Usurpation, who enter upon this high Calling without Commission? The Ministry was not an Office Rashly Instituted, Therefore ought not to be Unadvisedly Undertaken. In the 6 of Esay, you find God in a Deliberation what Prophet to choose, Isa. 6.8. Whom shall I send? 'Tis true too, that Esay there obediently offers himself to the Task, Send me, and is accepted: But before his setting forth He has his Mission, ve●s. 9 Go and say unto the People. The Reason is given by St. Paul, No man takes this Honour to himself, Heb. 5.4. but he who is called of God, as was Aaron: Nay, (saith he) Christ took not to Himself this Honour to be made the High priest, But He who said to Him, vers. 5. Thou art my Son, This day begat I thee, Gave it to him. I fear there be some Stragglers in our Church, who, as they speak, what Christ and his Apostles ne'er taught, so they have done what they did not; I mean▪ Invested themselves in the Ministerial Function before Lawfully Ordained, and Run on God's Errand before he sent them. Of which sort were Those Obscure men Hierom speaks of, Hieron. Lib. 1. Ep. 55. Qui de cavernis cellularum damnant orbem, who from their dark Corners and close Angles, wherein they lurk, breathe out the Sentence of Damnation against all that are not of their Opinion and Sect. Would that unruly violence which transports them stop a little at the Book of Jeremy, They should find their giddy zeal waited on by as much rebuke and danger, Jer. 14.14, 15. as the false Prophets, who are first Degraded, and then Cursed: God disclames their service, I have not sent them, neither did I command them, neither spoke unto them; And after condemns them to Sword and Famin. I am sure that Prophet was so tender of himself in this particular, That lest he might be suspected for an Intruder upon his Office, He makes a voluntary protestation, He had not thrust in himself for a Pastor. Jer. 17.16. So St. Paul, before he delivers any Message by his Pen to the Corinthians, opens his Commission, Vocatus ad Apostolatum, 1 Cor. 1. Paul called to be an Apostle of Jesus Christ by the will of God. Nor doth he keep it back from Timothy, but shows it, although he required it not, Whereunto I am appointed a Preacher. 2 Tim. 1.11 The Minister is, Sagitta electa, a chosen Shaft drawn from the Quiver of God▪ Esa. 49.2. An Arrow doth not fly of itself, unless sent from the Bow by that hand which fits it to the String. How disordered then must their motion need● be, who leap out of the Quiver, and fly without their Mission? St. Paul doth not only ask why any should do this, but how they should perform the scope of this Message, Quomodo praedicabunt nisi missi? Rom. 10.15. How shall they preach unless they be sent? The Apostles never spoke with power until they had received the holy Ghost, And then▪ see how St. Peter's first Sermon, like a sharp Sword, peirces to the quick, The Hearers were pricked to the heart, and said to the Apostles, Act. 2.37. Men and brethren, what shall we do? Those who preach without this Spirit, may preach the dead Letter, or rather not Praedicare, but Sonare, not Preach, but make a noise. We are persuaded, that in the Lawful Ordination in our Church, the Spirit of God is imparted in those words, Accipite Spiritum Sanctum, Receive the holy Ghost. Nor must we judge them Ministers who want these Seals of Ordination to their Patent. Esa. 6.7. Ezek. 33.22. God touched the lips of Esay; And Ezekiel must have remained still dumb, had not the hand of God opened his mouth. Christ our Blessed Saviour signed the Apostles Commission in his Gospel, Go out and preach to all Nations; Mat. 28.19. But he sealed not that Commission until the day of Pentecost, wherein He gave the Holy Ghost, as the Seal of his love and favour to them. Those Preachers who have this Hand to their Patent, and this Seal to their Commission, can only call themselves Preachers. When they have this warrant, it will not only be seasonable to speak but necessary: For their Commission then becomes a Charge, and this Loquere, speak Thou, is not so much a Licence as a Mandate▪ There was no Vessel of the Sanctuary but had its peculiar use. 2. Their Cha●ge. There is no Priest but is, or should be, a Sanctuary like it holy, and furnished like it. I know my Heart is my Portable Oratory, but if my Tongue be tied up to the Roof of my mouth, I am only a Chapel without the Service, and an Altar without the Sacrifice. The Praise and glory of God is a Stock entrusted to the world; Every Creature hath a Talon from this Treasury, and with it drives this precious Trade▪ Therefore David musters up the Elements, Psal. 148. as well as the Bodies form out of them, and will have every Letter in the Creature's Alphabet, as well as the Words made out of those Letters, to Praise God. Shall every Creature in his way, and every Beast in his Dialect, Praise God, And shall the world's Interpreter, Man, be mute? If God will not dispense with this want of service in those Creatures which want Speech, how can he, whom alone he hath made Vocal, excuse his silence? Where is the Tribute of the Tongue due but from him who is endued with Organs of speech? Or where is speech significant, as when the Tongue is prompted by a knowing heart? The Prophet says, that the Lips of the Priest preserve knowledge: Mal. 2.7. And therefore Speech, as it is most profitable, so most warrantable from Him. He who lets not down his Pitcher into this Well, As he refused now to draw water for the Thirsty's relief, so he must hereafter look to thirst for his punishment. The first thing Christ did when he came to Jacob's well, was to ask the courtesy of the Samaritan's pitcher, Give me water: Joh. 4.7. And Abraham's Servant concluded from the ready letting down of Rebekkah's Pitcher into the well, that God was with his Errand. Gen. 24.21. God's Messages are like refreshing Dews to a barren and thirsty Land. There is none then that derives himself from Christ, who is not as liberal of his Comforts as Christ of his Living waters, when he proclaims, Qui s●it veniat, Let every one that thirsts come. Rev. 22.17 God grant our Wells never want these Waters, nor that the Wells prove so illiberal to deny them. When Fountains of knowledge restrain their waters, not pouring out▪ by the Tongue, which is the Conduit of speech, to fill the Cisterns, I mean, the ears and hearts of the Congregation, that dearth threatens drought to the Fountain itself The Preacher says, There is a time to speak, and a time to be silent. Eccles. 3.7. But the Apostle brings not the Minister within the compass of this Interpretation; No time must silence him, no respite, no privation of speech, but he must preach in season and out of season. 2 Tim. 4.2. Or if he do make any pause in this service, it must be only Caution must stop him, not Silence. Gregor. Pastoral. ●a●t. 2. cap 4. Sat Rector discretus in silentio, utilis in verbo, ne aut tacenda preferat aut proferenda reticescat, is Gregory's Rule. There is no Law bids him repress his words, But both the Law of God and the Law of Reason bids him weigh them before he speaks. When David resolves upon his Dixi Custodiam, St. Ambrose glosses upon it, Psal. 39.1. Rectè David non sil●ntiam sibi sed Custodiam indixit, Amb●os. O●●●c. 11.3. He doth not silence, but bridle his tongue from offence. The Prophet's Charge was the same, Clama nè cesses, Esa. 5.1. Cry and cease not, lift up thy voice like a Trumpet; Chrysost. Homil. ad Pop. Antioch so must a Preacher, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Apostolical ●rump; And he must remember, that whosoever shall give an account for an idle word, must render it also for a slothful silence. St. Ambrose tells Him, Si pro otioso verbo reddemus rationem videamus ne reddamus pro otioso silentio. Ambros. If Hierom in his Epistle to Damasus approves that speech of Damasus for good, Qui lectionem sine stylo somnum putet, Hieron. Lib. 1. Epist. 28. That held reading without making use of it only a studious Sleep, or rather a learned Lethargy; sure I may term a speechless Calling such a sleep, which is next of kin to Death. Silent folly is better than concealed wisdom, (saith the Son of Syrach) and safer it is never to have known any thing, Eccl●s. 41.15. than to lock up that gift of knowledge in the breast, and either wilfully lose the Key of that Cabinet, or let it, for lack of use, Rust in neglect and sloth. Well did St. Bernard call the Ministry Opus Angelicis humeris formidandum, A fearful and weighty task, Bernard. which would make an Angel shrink under it. Indeed it is as full of danger as of burden. The Lips are the Soul's snare, Prov. 18.7. and ofttimes words are like nets to ensnare the speaker. So that which to other men is only a single danger, is doubled to us: We are in equal hazard to betray ourselves by silence, as by our speech, And our not speaking contracts as certain ruin to us as our speech. Miserable strength wherein our Calling is concluded, we can neither speak safely, nor yet with safety hold our peace. When we speak, every hearer is a Judge, to arraign, or censure, or traduce our meaning; And when we speak not, God threatens to condemn us. Yet we must on, Resolving with ourselves, that though it be sometimes Offensive to speak, it is ever Dangerous to hold our peace, for, There is a necessity laid on me, Woe to me if I preach not. 1 Cor. 9.16, 17. Where speaking is so needful, there can be no greater sin than silence, nor Solecism than to speak vainly. To prevent which, the next Circumstances direct both What and How to speak, Speak Thou the Things. 3. Things. When the Voice bade the Prophet Cry, It there directs him what he should Cry: Esa. 40.6. 'Twas the same Spirit which commanded the Prophet there to write, and the Apostle here to speak▪ And he who gave Authority to his Calling, teacheth him to give weight to his words. As Judgement is the Ballast of Wit, so Matter of Words. A Vessel at Sea, which bears more Sail than Ballast, is ever apt to over-set: so they whose Fantasy is stronger than their Religion, whose words more full of sound than devout sense, for want of just poise lose their own Adventure, and endanger others. There is a great deal of difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Speak and to Prate, The one hath Reason on its side, The other only Noise. The first part of the Preachers care must therefore be to avoid that Scoff, which Lactantius gives those idle Philosophers, Multa loquantur nihil dicunt, who though they spoke much, Lactant. yet they said nothing, because nothing to purpose. Words are excellent tinctures, so that like Metals in the Alembeck they have their just fixation▪ else, like unclosed Distillations, They breathe out in Fume. In our Alchemy, wherein we labour to make Gold out of Clay, and by persuasions to prepare that Earth which we bear about us for final glory, The subject we undertake must fix our words, else we do but beat the air▪ forming those empty shadows which vanish as they appear▪ and expire with the voice which delivered them. This were to assail the Auditory Verbis ti●nulis & emendicatis, Hier. Lib. 1. Ep. 55. with tinkling words. Those who affect them are ill husbands for the Church, instead of Corn only sowing Chaff, and instead of Devotion, Words, truly Semini-verbii (as Gregory calls them) Sowers of words, Gregor. Pastor. part. 2. cap. 4. whose fruit, like that in the Parable, perisheth for want of Root▪ It teacheth not farther than the Ear, but as it springeth up in the present delight of the hearers, so it vanisheth with their Applause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isidor. Peleus. Lib. 1 Epist. 62. as Isidor Peleusiot. Such as these may be good Grammarians, not good Preachers, good Critics, not good Apostles. Christ told Peter, when admitted his Disciple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ That He should from thenceforth catch men. Luc. 5.10. But the Commendation of Those I speak of, as that they are at best 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Hunters of words. Isidor. Peleus. Lib. 2. Ep. 101. To say no more, As our Religion consists not in Saying, but Doing, so the subject of those who are Agents for the Establishment of Religion, must not be words but matter. Though Philosophy might allow the divided Sects of Nominals and Reals, Divinity owns none but Reals; Men so sincere, and real, and material in their Discourses, That speak Things; yet Bodies are allowed their Shadows, nor doth Divinity disprove a Dress of Decent Circumstance. Therefore it follows, Loquere quae decent, Speak things which become. To apparel our Discourses in more Ceremony than becomes the subject, 4. Which become. or to use none at all, are Extremes alike culpable. To put upon a small body more clothes than it can bear, is to smother our Conceptions, and stifle the Argument we preach with multiplicity of words; yet to put on None at all, were to establish the Heresy of the Adamites in the Pulpit, and to dogmatise Nakedness; Good matter clad in very thin or ill words, is one of the strangest most mishapen things that may be. Adam knew not He was naked until he had eaten of the Tree of Knowledge, and then his Knowledge made him ashamed of his Nakedness. Ignorance may without blushing walk naked; for darkness needs no Mantle, and night is Covering to itself. But knowing Arguments sent abroad without a decent apparel, like Tapers set up in sluttish Candlesticks, bear Light about them only to shame the Author. Words are the Interpreters, nay, the Robes of Knowledge, without which it will not appear unto the world, and being best clad is most amiable. Knowledge in its own disposition is very coy and reserved, like the nice Venetian, who never shows Himself undressed. If it be presented naked, not clothed in fit words, It is so bashful, or so disdainful, that it hides itself from every Apprehension. For mine own part, I never liked him, who served up more Sauce than Meat, more Words than Matter, or Wit than Religion. But yet I have ever thought Choice Matter ill dressed, like good Meat ill Cooked, which neither credits the Bidder, nor pleases the Guest. Truth is the Pulpit's object, Decency the Attire of Truth: yet as I would not speak all truths, so neither apparel the truth I speak in every dress. An Egyptian Mantle, or a Babylonish Garment were sin to an Israelite. As every Light Tune would not go well with the Grave Doric Harp, so every Dialect would not fit the Church. That Language which commends the Stage would misbecome the Pulpit: Light conceits or flashes of unseasoned wit profane that holy ground. And again, that bitter Style which in a Declamation were an ingenious Satire, translated into a Sermon might prove a Libel. That Rule which St Paul gave the Church, must be as well observed in the Pulpit, 1 Cor. 14.40 Let all things be done decently and in order. If you ask, by what Rule we must measure this Decency; Surely not by Theirs, who condemn or laugh at all the world who are not in their fashion. Decency was never measured by Singularity or Affectation. Many have been more factiously proud and fantastical, and therefore more ridiculous in an affected Plainness, than others in their studied Curiosity. Hierom says, Superba Rusticitas was the garb of some in his time, who had nothing but a rude Insolence to bear out their want of Knowledge, for Ignorance and Boldness commonly go together. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nazianz. Orat. 26. The most unexcepted and safe Rule of Decency is Religious discretion; When God's Messages want ne●ther fit Ornament to set them forth, nor Integrity to apply them: I have it from the Prophet David, This is that Beauty He loves, and Holiness that He commends, Psal. when he tells you, both these conjoining become the House of the Lord. For those therefore who quarrel with Learned Elaborate Sermons, And are so Umbragious to boggle at any thing which is not presented to them in their Mother-Tongue, Who give Sentence against a Preacher for a Latin Sentence, or Authority out of a Father alleged in a Sermon, I shall truly pity them, for that they disallow what St▪ Paul in his practice justified. Though that Spiritus Anabaptisticus, Anabaptistical spirit that reigns amongst many in these latter days, dares affirm, Qui in Scholis & Academiis Theologiam discunt, Hinckel man: Err●: Anabaptism. cap. 2 Error. 1, & 2. tantum tenent Literam mortuam non etiam Spiritum vivificantem. Quare nec possunt esse Ministri Novi Testamenti, quos Paulus dixit esse Ministros non Literae sed Spiritus, Those who in our Universities and Schools study Divinity grasp o●ely the Dead Letter, attain not the Quickening Spirit, and therefore cannot be Ministers of the New Testament, who are styled by St. Paul, Ministers, not of the Letter, but the Spirit: Yet they may see, that St. Paul Himself (whom they dare not deny to be a Minister of the New Testament) makes use of Human Learning, and citys some Verses out of Epimenides, Ara●us, and Menander; which showed, that He had studied the Greek Poets, as Moses the Learning of the Egyptians, and Daniel the Wisdom of the Chaldeans; (Moses disciplinas Egyptiorum; Daniel sapientiam Chaldaeorum, Beatus Paulus Epimenidis; Arati & Menandri carmina didicerunt, ut his veram Religionem locupletiorem redderent) supposing Religion to receive much advantage by the study of Human Learning. For which cause Petrus Cunaeus writes, Petrus Cunaeus de Repub. Hebr. lib. 2. cap. 9 that the Old Levites challenged as their right an universal knowledge of all Laws, and all Sciences, Humane or Divine. Legum omnium & ●erum Humanarum Divinarumque summam scientiam sub quodam sibi jure Levitae vendicabant. Indeed St. Augustine invites us to the reading of Ethnic Authors, upon this motive, That they were Usurpers and unjust Possessors of Knowledge, whereof Christians only could make the best use. This apprehension caused Porphyrius (as Eusebius tells) to complain of Origen, Euseb. Hist. Eccles. lib. 6. cap. 13. That he had robbed the Greek Philosophers of their Treasure to enrich his own Religion. Therefore Julian the Apostate, observing the great advantage Christians made by reading the Works of those Learned Heathens, who in many things were by Them confounded and wounded by their own Pens, Socrat. Hist. Ecclos. lib. 3. cap. 10. peremptorily forbade all Christians the use or study of Human Authors. How well doth this suit the humour of our late Levites (quite differing from those Elder by me alleged) who account Ignorance a mark of the Spirit, and none so fit for the Ministry as those who never took Degree in the Schools? I shall not trouble myself or you with more words in this Argument, but only say, If there be any who so much dote upon their lack of Learning, accounting it an Holy Ignorance to know nothing which belongs to worldly Science; If there be any so wedded to their sudden Conceptions, or praecipitate Barbarism, that they cry down all Learning or Elegance in Pulpits; Or imagine, that the spirit of Elocution speaks best from the worst Interpreters, As if God's Messages could be delivered in too good Language, God forgive them. I have heard a woe denounced against Those that do the work of the Lord negligently, Jer. 48.10 but never against any who perform it with too much care. Erasmus well said, Eloquentiam non pugnare cum simplicitate Religionis, Eloquence is not inconsistent with Religion. And Severus Sulpitius gratulated the accurate and elegant Style of St. Augustine, Aug. Epist. 37.6. as an improver of that devout Subject whereon he treated, Quicquid de ejus plenitudine ad nos usque redundat jucundius efficitur & gratius per tuum elegantem famulatum. Nay, St. Ambrose is said to have converted St. Augustine, than a Manichee, to the Christian Faith, by his great Eloquence; which wrought so powerfully, when he only out of curiosity went to hear Him at Milan, That taken by the bait of his Elocution, this great Champion was drawn into the Net of the Church. Nor is this strange, As St. Paul told the Corinthians, 2 Cor 12.16 That he had taken them by deceit, so ofttimes it falls out, that the Preachers Eloquence by persuasion wins the Auditory to the Confession of some Truths, which plain reason or force of Argument could not before evince. 'Tis true, David says, Psal. 44.14. The King's Daughter is all glorious within, and yet in that place she is presented in Garments embroidered, and wrought with the needle. Indeed it had been an unsuitable mismatched Beauty, had not Her outward Ornaments held some proportion with Her inward Perfections. I apply it thus, Good Matter and sound Doctrine were unfashionable Virtues, if not set out so as Becomes Sound Doctrine. 5. Sound Doctrine. This is our Issue and your Fruit, That Fruit whose Leaves under which it grows are our Words For this cause is Paul a Planter, Apollo's a Waterer, that the Congregation may gather the Blessings of this Husbandry. And as the Tree whereon it grows hath many Branches, so the Fruit hath many Species, even so many as there be Virtues Moral or Theological. This is the Treasure for which we dig, whose Mine is the Scripture, whose Mint the Church, whose Stamp Christ Himself, By whose Impression in our Baptism we are coined, and become Current Christians. As every Vein of Ore hath a Test to try it, so this hath a Touch stone joined to the Metal, which warrants both the Value and the Truth. St. James defines Pure Religion by Charity and Cleanness, Jam. 1.27. To ●eep one's self unspotted from the world And whatsoever conduceth to This is that sound Doctrine St. Paul here means. This is that Christian Building, whose Foundation is Christ and his Apostles. Ephes. 2.20. The Religion which stands not on these Bases is weak and false▪ the Apostle testifying, Aliud fundamentum nemo ponit, 1 Cor. 3.11. The saving Truth never had any foundation but ●his. This is the Genealogy of Faith, whose extraction is the Sacred Scripture; That Volume which reveals Him▪ who came to do the will of God, Psal. 40.8. and instructs us to conform our Lives according to that Revealed Will. This Book hath too many Leaves now to read over; but if you will have the Analysis and sum of all, the Preacher hath gathered it, Eccles. 12.13. Let us here the Conclusion of the whole matter, Fear God, and keep his Commandments. He who teacheth this Lesson teacheth Sound Doctrine, And he who Learns it throughly hath all we can Teach. To speak beyond this I cannot, I may with Jonathan shoot Wide, or Short, or Over; and by that a little better direct your aim, not inform you better. I may dissolve this Mass, or melt this Ingot to make it more portable; but I cannot alter the Metal, or put any better Stamp upon it than Doctrina sana, Sound Doctrine. This Doctrine therefore 〈◊〉 Sound, that is, 1. Pure. Pure, not adulterated with Fables, or mingled with Traditions, which have embased Religion, and brought down the price of Truth in all those parts of Christendom where this false Coin is Current, this Counterfeit Stuff vendable, And their Practice allowed, who teach for Sound Doctrine, Commandments of Men. Matth. 15 9 The Doctrine of Christ is refined from this Dross, Hear it from the Psalmist, Psal. 18.31. Thy words are pure, like silver seven times tried in the fire. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sincere milk, which the Children of God suck from the Breast of the Church their Mother. 1 Pet. 2.2. Or Sound, that is, Wholesome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Wholesome 2 Tim. 2 13 A word which heals the Soul, yet not so as the Prophet complains of those Mountebanks, who heal the hurts of the people with sweet words. Jer. 6.14. Popular Flatteries distilling from Sermons, fall down upon the Congregation like Mildews, whose unwholesome sweetness corrupts the Pasture, and Rots those who feed upon it. This Doctrine is no suppling Plaster, no Balm to break the head with smiles: Psal. 141.5. No Retaining Divinity, which takes Pension to serve any one's humour, or is content to wait upon the fantasy of the Patron, but free and open, whose End is not to delight the Times, or serve Turns, but to Cure the Men. Or Sound, that is, Entire, spun out of an even Thread, 3. Entire. which hath no Cross Opinions interwoven, no Particoloured skeins of Faction, no coarse Woollen made out of gross Fleeces sheared from the Flock of Rome, No Relics, nor wonder-working Rags torn from any Shrine, and then patched to that White Robe of Truth, which was the first Garment Christ gave his Spouse, and hath ever since been the Church's Livery. Such ill-fashioned Attire puts Her forth as for Her Penance in a died Coat, and clothes Her in that motley Habit which makes Her ridiculous to the Christian world. 4. Plain. Or Sound, that is, Plain and Perspicuous, not muffled up in dark Conclusions. The old Proverb tells us, Via Plana est Via S●na, the Plain way is the Sound way, And sure the Plainest Religion is the soundest, as in Heraldry, the Plainest Coat the best. Wheresoever you find Obscure subtleties thrown over Truth, it is to be feared, that Curtain is hung before it for no good purpose; but merely to disguise somewhat which the Inventor could wish the world might not know. As the true Church is seated on a Mount, where it cannot be hid, so it is built, like Drusus his house, All Window, That by Her Tenets, as so many Casements, Each devout Eye may look clearly through, and freely survey the simplicity of the Fabric. Or Sound, that is, Firm, firm at the Foundation, 5. Firm. and smoothly laid. The most firm Figure and Base for Building is the Plain; A Complete Geometrical Building admits no Stones but what are hewn from the Rock, and Squared; If the Foundation be rugged or uneven, full of pointed Scruples, and craggy Doubts, the Building must needs lean on one side; And if once it leans, it will be an hard matter by any new devised Distinction, to screw it up, or set it right again. When Curiosities are applied to underlay a mis-treading foot, they commonly cast it more awry. Or Sound, that is, Solid at the heart; 6. Solid. And commonly the most solid is still most plain. I know the Knotty piece of Wood is hard, but that Hardness inclines to Brittleness, which doth not prove it sound, but hard to work upon. But the heart of Oak, as it is most sound and durable, so most smooth. This Soundness and this Plainess makes it both apt for Building, and promise Strength. Knots tied upon a Cord were devised for a scourge to Torture, not for strength. Hard and Intricate Riddles in Divinity have no use but to rack the Brain, Not to Inform, but to Pose the Understanding. To deliver my full meaning, The Plain, Positive, Catechestical Doctrine of the Church, as it is most Easy and Familiar, so most Sound and Orthodox. How many by overbold searches after the Abstruse Mysteries of Faith, and Hid Decrees of God, have quite blinded themselves, and perplexed others? How many in seeking to solve unnecessary scruples, have raised doubts, and tied knots in many a Conscience, which they are not able to untie again? How many have accounted it their glory to Trade in subtle Questions, and preach Pol●micks to the People, when they might have Edified themselves and their Congregations better by a Catechism than a Controversy? I have lived, and shall die in this Opinion, That there can be no greater danger to a settled Church, than Liberty to dispute and call in question the Points and Articles of an Established Religion. I grant, Disputes amongst the Learned are sometimes useful Triturations, which by the Flail of Argument separate Truth from Error; But the pressing of those Arguments in the Pulpit, in Popular Congregations, ofttimes suspend Religion, and make weak Apprehensions stagger from their first Conclusions. The Reason is Evident, for when Arguments are pressed, and Objections for the Other urged, That which is most plausible sways the Hearer, and commonly carries the Cause. Nothing therefore could more conduce to the Peace of the Church, and Confirmation of Religion, than the laying Controversies asleep, and silencing Disputes, which hang so many doubts upon the Cause, that like wrong Biasses, they draw men from the Mark. 'Tis piety to Believe what were not safe to Question; And besides, men would want cunning to suspect the Truth of their Religion, who never heard Objections framed against it. Those who are put to wade unto the Articles of their Faith through Disputes and Logic, sometimes engulf themselves in Depths which drown, but often strike on Rocks which break them into Irresolution. St. Paul therefore steers us from this Rocky Coast, Put away vain Questions, 2 Tim. 2.23. knowing that they engender strife. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The fomenters of vain Curiosity, Multum in disputando habentia vanitatem, Eccles. 6.11. (so the Vulgar reads.) Positive Divinity contains abundantly enough for the satisfaction of the Knowledge, and salvation of the Soul. A little Logic serves a Christian, And a man may go to Heaven without acquaint Distinctions. 1 Tim. 3.16. Without Controversy great is the mystery of godliness, which is God manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, Believed on in the world, and taken up into Glory. This is the Scheme of Christian Religion, the Scale of Faith, whose Mysteries, though great, yet without Controversy or Dispute. The Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Confessedly. He therefore who loves God, and Believes in Him whom he hath sent Christ Jesus; Joh. 17.3. He who is able to distinguish Conversation which may corrupt his Manners and Opinions, which may corrupt his Faith; He who makes Faith his Major, Greatest Proposition, and a Religious fruit of that Faith exhibited in the Actions of his Life his Minor Proposition; He who Syllogizes in this Figure, this perfect form of Living, and then Concludes according to these Premises, I mean, Ends according to this Beginning, hath Logic sufficient to save his Soul, and School-divinity enough to bring himself to Heaven. I must yet add one Condition more necessarily required to sound Doctrine, 7. Sano modo. That it be delivered Sano modo, In sound terms: That there be not only no Contradiction In Terminis, That the terms be not only not Repugnant to the Truth of the Position, but not Ambiguous or Innovated, so as they either darken or distort the meaning of it. For which Reason the Council of Carthage appointed, that at the Consecration of a Bishop, one part of the Examination should be, Ante omnia si fidei documenta verbis simplicibus asserat, Concil. Carthag. 4. Can. 1. If in the first place he assert the Doctrine of Faith in plain words and simple terms. An Old truth presented in New terms, hath ofttimes raised new Senses, and another Construction, And so by a varied delivery made it suspected. Error hath many faces, Truth possesseth no shape but one. For a man to keep within this Circle, that he speaks nothing Contrary to sound Doctrine, or nothing but what may be reduced to It, Is safe Discretion, but not sound Religion. Policy, or cold Neutrality, use to lie at this Guard: Esse Directe & esse Reductiuè in Praedicamento, are Two things in Logic: That which may be Reducible to a Predicament is Oblique or Collateral, not Directly in it, Nor can we call what is Reducible, Direct Truth. Sound Doctrine conveyed in Dubious or Indirect Phrase, is not sound Doctrine, but lame and crazy. The best that can be said of It, 'Tis Doctrina sana, non sano modo, Sound Doctrine delivered in unsound sick Terms, which like infected clothes Infect the Body that wears them. Axitheus tells Theophrastus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Aenaeas Ga●●dus pag. 14 There is much Error in those Discourses which are delivered in doubtful, or different, or unsound Phrase. St. Paul requires Soundness as well in the Form as in the Matter of Doctrine, Therefore he writes to Timothy thus, Formam habe sanorum verborum, 2 Tim. 1.13. Hold the form of sound words, (so the new Translation) Or as the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which another renders, Keep the true Pattern of the wholesome words, That is, Deliver sound Doctrine in sound words. To wind up all. It is Magalian's useful Application, Conclusion. and shall be Mine. St. Hierom interprets this soundness of Doctrine in Truth of Learning confirmed by Integrity of Life, Hierom. Tunc doctrinae sanitas, cum doctorum doctrina pariter & vita consentiant; For which cause St. Paul more fully interpreting this Charge, bids Titus show himself a Pattern of good works. Tit. 2.7. Example is the most powerful Sermon, And a Blameless Life the best Comment upon the Text of Christ. It was the advice of Nilus' Martyr, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Nilus Paraen. 11. And justly, for he persuades strongest whose Life is as Eloquent as his Tongue, preaching in his Conversation no less than in his Words. This indeed is sound Doctrine, and (as the Apostle styles it) sound speech that cannot be condemned. Tit. 2.8. This is the End of our Sermons, this is the Fruit of your Patience. For this cause we preach, and the People hear, That by the Rule of sound Doctrine they may rectify their Crooked lives. All sin is an Obliquity, 1 Tim. 9.10. and the habit of Vice▪ Profaneness, Adultery, Murder, Lying, etc. are contrary to sound Doctrine. Whatsoever therefore teacheth the Unmarried Continence, the Married Chastity, Children Obedience to their Parents, Subject's Loyalty towards their Sovereign; Whatsoever teacheth the Afflicted Patience, the Happy Temperance, the Faithful Perseverance, and all sorts of People Charity, is Doctrina sana, That sound Doctrine which we must preach, the Congregation learn. When St. Paul had delivered his perfect Charge to Timothy, He concludes with Haec doce & exhortare, 1 Tim. 6.7. These things teach and exhort. I cannot make a better close than to exhort you to Receive what we are commanded to Teach. These Lessons digested into a Religious practice, will approve the Teachers of the Congregation True Disciples of Christ, and you not Hearers only of the Law, Jam. 1.22. but Doers of it. When we have taken this Degree in Faith, it will derive on Us the Reward of Labourers, on You the Reward of the Righteous. Which the Righteous Lord will in due time give us for His Dear Son's sake: To Whom with the Blessed Spirit, the Assurer of this Mercy to us, Be all Honour, and Glory, and Thanksgiving for ever: AMEN. FINIS. Errata, Page 5. line 5. Doth. page 13. line 13. Creators. page 20. line 22. is. page 22. line 20. Hirself. page 24. in Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. page 24. line 2. Marg. 29.