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131 chaPTer 5 THE FLoWERING oF EARLY QUAKER HoMILETIC THEoRY samuel BoWnas’ manual for iTineranT imprompTu preaChers Samuel Bownas’ Qualifications is the closest thing to a practical homiletical book produced by Quakers, though the term “homiletics” is never employed by the author.1 The book is rich in its description of the Quaker rationale for impromptu preaching and full of Bownas’ advice to young aspiring Quaker preachers. Although published in the mid-eighteenth century, it reflects earlier Quaker homiletic thought and practice. In this chapter, I will lay out some of the background to Qualifications prior to presenting an examination of the book’s content that particularly relates to the topic of inspired, impromptu preaching. My discussion of the book itself will deal with the following topics: sanctification, inspiration, advice to “ministers in a state of infancy,” and advice on the matter and manner of expression. Finally, I will draw some conclusions about the development of early Quaker impromptu preaching theory in the context of Bownas’ significant work. BackGrounds To saMuel Bownas’ QualifiCaTions Bownas’ book builds on the theoretical base for inspired preaching, as well as cumulative advice, set out by earlier Quaker writers, discussed in chapters 3 and 4. As a young preacher, Bownas found himself in a culture highly influenced by strong impromptu ministry, in which the preacher was motivated by a sense of the immediate leading of the Spirit without prior determination to speak; where language was never employed merely as decoration or simply for rhetorical effect; where sermons were about Scripture commentary, exhortation to lead godly lives, advice about the spiritual life, instruction regarding a righteous path, or testimony based on personal spiritual experience; and where sermons may or may not have been based upon a specific text from the Bible. Bownas also came into the vocal ministry when cautions against 132 PREACHING THE INWARD LIGHT passionate delivery style or going beyond one’s inspiration were circulating among Quakers. Bownas was born in 1676, the same year Barclay’s Apology was printed in Latin. By 1696, when he began his speaking ministry, the Quaker tradition of impromptu preaching was already well established. Bownas grew up in a cultural environment that placed strong emphasis on the perpetuation of an “immediately called,” basically itinerant, lay ministry, which employed the impromptu sermon exclusively.2 By the time Qualifications saw print in 1750, just three years before his death, Bownas was nearing the end of a long and distinguished ministry as a publick Friend. There is ample reason to believe that his “advices” to young Quaker preachers had been passed along orally long before they reached print. Prior to Bownas’ book, printed advice was sparse about how a preacher might actually produce impromptu, inspired discourse, except for the ubiquitous injunction to wait in silence before God until the Spirit offered the words to speak. Fox’s use of biblical typologies and figures and his readiness in debate no doubt necessitated serious time spent in study, but that necessity—seen from our perspective—never provoked advice from early Friends for preachers to study in preparation for a specific debate or sermon. Barclay, as we noted, offered some hints regarding materials that would be acceptable in sermons: Scripture interpretation, “words of exhortation, advice, reproof, and instruction, or the sense of some spiritual experiences.”3 Arguably, Bownas began his public life and book with a soup rather thin in printed homiletic instruction, but a repast hearty and thick with accumulated wisdom based on the experience and advice of elders. As early as 1702, anticipating many of the essential themes he would later develop in Qualifications, Bownas had written to the Kendal Meeting of Ministers regarding “this public station of preaching”: I see great need for us to carefully mind our openings, and go on as we are led by the Spirit; for if we overrun our Guide and opening we shall be confused, not knowing where, or how to conclude. . . . [L]et us be singly and in sincerity devoted to the will of God . . . whether to preach or be silent; for if we are not sensible of such a resignation, it is doubtful that we may set ourselves at work, when we should be quiet, and so bring an uneasiness upon our friends, and burthen upon ourselves. And this conduct will shut up Friends hearts against our service and ministry . . . every time you appear in the ministry, when it is over, examine yourselves narrowly, whether you [3.129.211.87] Project MUSE (2024...

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