PREF. III. A Brief way how Ministers should order their Studious Exercises.
PREF. III. A Brief way how Ministers should order their Studious Exercises.
F or to benefit themselves and their flocks, and also what good use they may have by travelling in the Common places of the Scripture, and in such books as are already gathered to this purpose.
These things do I write to the Ministers and Curates of the several congregations, but specially to them, which hitherto have not observed any convenient order or method in their studies, whereby they might be able to edify the Church, and discharge their duties in so excellent and honorable a vocation. And first I exhort them, that they will give themselves to a continual and earnest reading and study of the holy scriptures, which is able to make them wise unto salvation; and is profitable to teach, to improve, to correct, and to instruct in righteousness. For unless they have the scriptures very familiar unto them, they will stick at many things; and while they have not what to say, they will either speak that, which rashly cometh into their own mind, or else what other men have invented. And they which give themselves to this study, it shall be requisite that they have the knowledge of the tongues, especially of the Hebrew and Greek; wherein the holy books
of the scriptures were first written by the Prophets and Apostles: for he that dependeth altogether of interpreters, seeth with other men's eyes, and speaketh in another man's mouth. Further, it is necessary that a Minister be well acquainted with the histories and examples, not only of the holy scripture of the Old and New Testament, but also of all profane writers: and that he be perfect in the histories and chronicles of his own country, that he may show unto his hearers what in old time was either profitable or hurtful to their ancestors. Besides this, to the intent he may reap some fruit of his study and labor, two things above other are necessary.
First, that he conceive a certain sum of doctrine, which he must draw together as it were into one body, and distinguish the same again into their members or common places; that while he teacheth, he may know unto what places or chief heads the places of the scripture, which he will interpret to the Church ought to be referred. The other thing is, that he know what way of teaching to take for the commodious and profitable showing to the people that, which with much study he hath learned: so as it may serve for the instruction, edification, and comfort of the hearers. An example of the first kind is the ten Commandments, which afterward both Moses and Christ himself drew into a shorter sum on this wise; Thou shalt love the Lord thy God with all thy heart, with all thy mind, and with all thy cogitation, and thy neighbor as thyself. So as under this double love, to wit, of God and our neighbor, Christ comprehendeth all the whole doctrine of religion and Christian life. Howbeit, if ye look more nearly into the matter, both the loves are very largely extended: for the love of God stretcheth unto his service, as well inward as outward; and together with faith it comprehendeth the obedience, which we owe unto him: likewise, the love of our neighbor is divided into infinite kinds, according to the diversity of
men with whom we deal. And in like manner did the Apostles, as Irenaeus testifieth, comprise in those few articles of the Creed the sum of Christian religion: which articles in their sermons and writings they did more diligently expound.
Nevertheless, because such expositions are not taught in the holy scriptures in one certain place or continued order, so as they can be perceived of everyone, except he be a very attentive reader, it is altogether necessary that they, which shall profit the Church, do know not only the sum in general of the heavenly doctrine, but that they can distinguish it into parts and kinds, and distribute the same into their parts and places; both that they may understand how largely they extend, and what may be godly and soundly said as touching each one of them. Thus have many and godly learned men of old, but especially of our time done. And to this purpose are these Common places of our famous Divine D. Martyr Vermilius, according to which form every learned and diligent man may gather to serve his own use, take out of such store-houses abundance of treasure when he shall instruct the people. And they that have once promised so to do, do with greater diligence read over and study both the holy and profane books, and do more diligently weigh whither everything must be referred.
And because there be many things found in the writings of the Philosophers, which they by the common sense and laws of nature did teach concerning manners and the study of virtue: and that in the histories of strange nations there be store of all kind of examples, whereof cometh a singular use in preaching; whether ye will reprove the licentious life of our time, or exhort your hearers unto virtue, you shall pick out of them things profitable for your Common places.
But now it shall be necessary for a Divine, not only to have matter of doctrine gathered abundantly as well out of the holy scriptures, as out of the profane writings; but to be also furnished with the ability of teaching, that he may know how to frame sermons rightly, and aptly to dispose the matter of them, which he hath gathered, and to bring in due place all sorts of arguments, with the testimonies and examples of others, and to speak those things in a right order, which shall be necessary for the hearers to know.
And herein shall the Minister observe chiefly two things: one, that he thoroughly know the true and natural sense of that place of scripture, which he hath purposed to expound: secondly, that he apply the same to the capacity and instruction of the hearers, according to the condition of the time and place. As touching the first; it shall be needful above all things to know the argument and state of all that holy book, from whence that place is taken; least by neglecting this, he labor without fruit, and speak those things, which never perhaps the author thereof meant. As touching the other point, it shall be requisite to look into our times also, and into the endeavors and manners of our men; but especially to mark with all diligence the present state or condition of the Church which they serve, and when they preach, to warn diligently those that hear them, that those things, which the Prophets and Apostles spake in old time to the men of their age, do very fitly agree with us and our time. For this maketh them to be very attentive, and taketh away weariness, which oftentimes is wont to invade them, when they think, that whatsoever was spoken or written in old time, pertaineth nothing unto them, nor unto these days of ours. And this manner of application ought to be such, as the Apostle teacheth; that Whatsoever is said, should serve unto edification of the Church. Which rule we shall then follow, if all things be applied to the comfort and instruction of the hearers.
Moreover, the present state, or some sudden chance otherwhile requireth, that they shall digress into some common place: howbeit, this must be so done, that it appear they do it not without a special cause. Wherefore, least it should be thought that they altogether go from the matter, which they took upon them to handle, and to break off rashly from that which they purposed to speak, not without mistrust of some particular affectation, the place of scripture which they have in hand must be applied, as much as is possible, to the argument of their digression; and the words thereof in like manner must be repeated and urged: and finally, their speech must handsomely return from whence it digressed; that the hearers may perceive nothing is spoken altogether from the state or argument of the place, which they handle. In like manner that digression must not be over-long and tedious, least both they forget the original points and divisions of the text, and also be induced thereby to mislike of the learning and teaching of their
Minister.
And as concerning the manner of speaking or utterance, which also must be well considered of, that is best to be liked, which is spoken with a voice neither too high nor too low; neither with bitter taunting, nor with too much cockering; neither with one long continued tune, nor yet with any rash raising or letting fall the voice; neither with over-dullness of uttering, nor yet with words drowned by hasty speaking. Finally, it must be such, as is neither affected, nor more lofty than is convenient, neither yet over-homely or vile. For since the greater part of the congregation is unlearned, whatsoever carrieth a show of a close cunning, and no vulgar manner of teaching, seemeth unto these obscure and troublesome: and for this cause the hearing is tedious to them, and they reap but small fruit of that, which they understand not. Again, least the doctrine should be the less esteemed
by reason of a base manner of speaking, their speech must be somewhat more lofty and grave, than that which they familiarly and commonly use, yet so nevertheless, that the gravity thereof be tempered with perspicuity and plainness of understanding. Again, in admonishing and reproving, the Minister must so use the sharpness of the Evangelical seasoning; that in the meantime he utterly abstain from bold railing and taunting, least he be thought rather to speak things of a stomach, or of private hatred, than to seek the salvation of them that have sinned, and so to procure no fruit at all by his doctrine, but rather a contempt of the same, and a despising of his office and ministry.