CHAP. I. Of the necessitie and excellencie of the Ministerie and the Word preached.

WHen the World by wisedome knew1. Cor. 1. 21. not God in the wisedome of God, it pleased God to appoint a weakeThe necessitie of Preaching and Prea­chers. meanes, in carnall iudgement, euen the foolishnesse of preaching to saue his elect: And heerein ordina­rily God will shew his power to saue all that shall be saued. It was from the beginning Preaching and Prophecying, before the fall and after. In Paradise God taught Adam and Eue both Law Genes. 2. 6. 17. and Gospell, Genes. 3. 15. Before the floud, Enoch, Iude vers. 14. Noah 1. Pet. 3. 19. After the floud, to Moses, Abraham, Genes. 20. 7. and 18. 19. Isaac and Iacob, Ioseph, Psal. 105. 22. From Moses, Ieremie saith, the LordIer. 7. 25. ceased not to send his seruants the Prophets. And S. Iames [Page 2] witnesseth that Moses had his ordinarie teachers, continued to his daies, Act. 15. 21. The Apostle S. Paul tels vs, that as Christ sent out his Apostles, and gaue them a charge at his Ascension, with a promise, Matt. 28. 18. 19. So he gaue gifts for the Ministerie and Preaching of the Word vnto the worlds end, Ephes. 4. 12. Esai 66. 21. Ier. 33. 21. with­out the which the people perish, Prouerb. 29. 18. How can people call on him in whom they haue not beleeued? How can they beleeue of whom they haue not heard? and how can they heare without a Preacher? It is therefore verie necessary, and those which should preach the same. For this cause, by the holy spirit the Ministers of the Gospel are cal­led Light, Salt, Sauiours, Seers, Chariots of Israel, & Horse­men thereof, Pastours, Planters, Waterers, Builders, and Stewards, Watchmen, Soldiers, Nurses, and such like; com­paring them to such things, and callings, as are most com­mon, and also needfull to necessarie vses: that the necessity of them heereby may be considered of, both for the Church and Common-wealth. For that is true by experience, that men thorough the preaching of the Word conscionably, are brought to more euen ciuill humanitie, than, by the lawes of man, which may bridle somewhat: But it is the Word onely which worketh conscience to God, true obedience to men, Christian loue and pietie: Yea the Word can worke such humiliation and subiection (for it is the power of God) and that to be voluntarilie, as it appeareth in the King of Nineuie, his Nobles and people, as no power of man can worke and bring them vnto. Therfore should this, if men haue no better grace, euen in policie be accounted necessarie, and by Princes be vpholden and maintained. Why should not therefore men couet to be in this calling euen for publike good? which is not onely profitable, andThe Ministe­rie is an hono­rable calling. necessarie, but also withall a very honorable function, and a woorthie worke, 1. Tim. 5. 1. which both God himselfe and the woorthiest men that euer liued tooke vpon them. To passe ouer other; Salomon that most wise king, and for regall magnificencie and power had not his peere: y [...]t inti­tuled [Page 3] himselfe the Preacher. Our Sauiour Christ did chuse to honour this calling, and performed in his person, the office of a Preacher amongst men on earth, in all mens sight: but refused to be a Iudge, or to be made a King: though he ordained both and is truely both. Dauid a woorthy war­riour, and a valiant champion, yea a royall King, disdained not to be a Prophet of God vnto the people; yea and once Priest-like to dance cheerely before the Arke of God in a white garment. Esaias is held to be of the blood royal, & yet a Prophet & Teacher in Iudah, without disparagement.This is not to be vnderstood, as spoken of honest men, but of the vn­conscionable in their cal­lings.

Some of our States and Gentrie, with prophane Esau cōtemne as he did this calling for a messe of pottage, world­ly pompe, pleasure, and profit; wish their children any thing, worldly Lawyers, fraudulent Merchants, killing Physici­ans, bloody Captaines, idle loose liuers, swearing ruffians, walkers on Shooters-hill, & coursers on Salisburies plaines, to maintaine their riot, rather than (as they call them) Priests. And yet this state is magnified of God and man.

The Lord requireth that his Ministers be receiued with double honour. To whom doth euer Christ say, but to them: He that heareth you heareth me, and him that sent me. He that despiseth you, despiseth me and my father also.

Hath not God set them out with honorable titles, & cal­leth th [...] Ministers of God, Tit. 1. 1. Workers together with God, 2. Cor. 6. 1. Ambassadors of Christ Iesus? 2. Cor. 5. 19. Elders? Act. 5. 20. 1. Tim. 6. Ouerseers? Tit. 1. Fathers, Men of God; Friends of God; Disposers of the secrets of Gods holie ones? Psal. 89. 19. and 106. 16. Prophets, Angels? All titles of reuerence, honor, and preheminence.

Why then should any disdaine (ô yee sonnes of Nobles) to take this calling vpon you, or any of you to be male con­tent, who haue alreadie entred hereunto, because the proud & wicked despise you? Heare I pray you (yee Heralds of the euerliuing God) may it possiblie seeme a small thing to be2. Cor. 2. 15. & 10. 5. a separated people vnto God himselfe from the multitude of men? to be the sweet sauour of Christ in all that are sa­ued and them that perish? to cast downe the imagination [Page 4] of man, and euerie high thought against God? to bring it captiue to the obedience of Christ?

Is it a small matter to meddle with the Secrets of God, to saue soules, to open and shut the kingdome of heauen, for and against whomsoeuer?

Many other callings are, as on the earth, so for the earth or earthly matters. But this concerneth the soule and hea­uenly things.

This calling in euery part thereof enforceth vpon a man heauenly Meditations, which none els doth properly.

When a Minister speakes truely Gods Word, he may speake freely to all: And all must heare him, as if God spake, with reuerence: els, it will be easier for Sodome andLib. 1. de rati­one concionan­di. Gomorrha in the day of iudgement than for that person or people, Math. 10. 14. 15. Sires ipsas, saith Erasmus, iustâ pensemus trutin [...], nullus est rex tam magnificus, quatenus rex est, quin sit infra dignitatem, non dicam Episcopi, sed dicam Pastoris, quatenus est Pastor. And lest it might seeme a pa­radox, hee prooueth it by comparing the matter and the scope of either calling with other: Honor & sublimitas E­piscopalis (saith S. Ambrose in Pastorali) nullis poterit com­parationibu [...] adaequari. Si Regum fulgori compares & princi­pum diademati, longe erit inferior comparatio, quâm si plumb [...] metallum ad auri fulgorem compares. And againe a little after in the same booke he saith; Nihil in seculo hoc excellentius sacerdotibus, nihil sublimius Episcopis reperiri potest. Where lest the former should be taken as onely spoken of such as are Bishops, he in this latter place, speakes of Priests, and of them, before Bishops: but all this must be vnderstood of good Bishops and Priests, els I dare say, Nihil in hoc seculo pestilentius Episcopis & Sacerdotibus impijs, quales sunt papa­les, qui ventrem pro Deo habent, qui gloriam sibi adulatione, opi­bus, honore, vaniloquentia acquirere student, qui terrestria sa­piunt, qui per auaritiam si [...]titijs verbis auditores suos nundi­nantur; qui similes animalibus ratione expertibus, voluptatem in quotidianis ponunt delitijs: qui animum habent rapinis exer­citatum, & habendi coaceruandi (que) beneficia & honores cupidi­tate [Page 5] inexplebilem, quibus tenebrarum caligo sempiterna reser­uatur. But for such as be faithfull is reserued a crown of glo­rie; and by sauing of soules, they shall in heauen shine as the starres for euer and euer.

We thus see the necessitie of this calling, the honour thereof; and how highly it is magnified by God himselfe, and good men.

There is no cause why amongst vs that are called Chri­stians, it should be esteemed so contemptible a calling: which also the very heathen, who neuer knew the true God, so much reuerenced.

It is recorded, that amongst the Athenians no King was created before he had taken orders, and was made a Priest.

The Egyptians are said, of Philosophers to chuse their Priests, and of their Priests Kings.

Vziah a mightie King in Iudah, who though he offended in presumption, yet his act declared his high esteeme of the Priests office, and that it was not so base in his eies as now the Ministerie of Christ is amongst many of vs. An of­fice more meet for the mightiest person of the best educa­tion and noblest birth, than for the basest of the people & lowest sort, vpon whom for the most part it is cast; be­cause the wisemen of the world, men of might, & the noble, hold it derogatorie to their dignities, the Word it selfe too simple a subiect for their deepe conceits and reach in poli­cies. But this is the Lords doing; that the foolish things of the world might confound the wise; weake things, mightie;1. Cor. [...]. vile things and despised (so is Gods choise) to bring to naught things that are: that all may be said to be of him, and he haue the more glorie, who is heerein to be praised for euer.

Amen.

CHAP. II. Of the lawfull entrance of a Minister into the Ministerie, and also into his charge and place.

WE see it is no disgrace for any to be a Minister of the Gospell, and is a calling woorthie of any qua­lified [Page 6] in the excellentest maner; yet is not euerie one woor­thie of it, not fit for it: but such as are called and sent of God, being furnished with gifts in some measure to be able to discharge the office of a Teacher, and also stirred vp with a godly affection to desire the same.

Thus being sent of God, the Church by examinationA Minister must be sent of God, and called of the Church. must, or they to whom the authoritie of the Church is com­mitted▪ trie thee and approouing thee by finding thee en­dued with such gifts as is necessarie for a Minister, must call and institute one lawfully presented to a Pastorall charge to take care ouer the flocke. Wee may not take it vpon vs before we be called: if any runne before the Lord call, as many doe for profit, ease, and honour, we may con­demneLuk. 24. Act. 1. ourselues for haste, and goe without expectation of good speed. God appoints none but he prepareth them before, and giueth them gifts to performe their dutie. Considera (saith S. Ierom) Sacerdotum esse officium de lege in­terrogantibus Ierome on Haggai. respondere: Si Sacerdos est, sciat legem domini; si ignorat▪ ipse se arguit non esse Sacerdotem domini. So as an vnfit man, ignorant and vaine, may be mans Minister, but none of Christs messenger.

Againe, if we rush in without authoritie of the Church, it is presumption, contempt of Superioritie, breach of or­der, the nurse of confusion, the mother of schisme, and bane of Churches peace: Begin well, and better hope there is to end well. First let vs take our warrant, and then proceed in commission, and aime at a right end. Let true zeale mooue thee for Gods glorie, the aduancing of Christs kingdome, to conuert sinners, and to build the bodie of Christ, to open the eies of the blinde, and to turne them from darknesse to light, from Sathan vnto God, to the edifying of the bodie of Christ, and ouerthrow of the power of darknesse. BeginCauses moo­uing to the Ministerie. not for profit, for feare of pouertie, nor for ease, because thou art loth to labour, neither for honour to be had in estimation. The chiefe ends, let them be first in thine in­tention; Seeke God and not thy selfe, lest with Iudas thouEph. 4. 11. 12. finde thine owne desire, comming for the bagge, and so lose [Page 7] Gods blessing. There is a proper end of euery thing. The Lord shewes why he hath appointed Pastors for his Church: if we intend any other thing sinisterly, seeking by it, which it in Gods appointment aimeth not at, it is to abuse hypo­critically holie things by a deceitfull heart; as Iesabell did a fast for Naboths vineyard; but such hearts shew themselues actiuely thorow idlenesse, conetousnesse, or proud aspiring afterwards.

When God hath furnished, and the Church approoued,The Mini­sters gifts must fit his place. then as Gods gifts come freely, so purchase not at anie hand a place by Symonie: Neither chuse it after thy appe­tite for the best Benefice, but after thy gifts, as thou maist most profit a people.

A man may bee a fit Minister of Christ, yet not meet for euery Congregation; few so qualified: a milde and a soft spirit to a meeke companie; a lowe voice to a little audito­rie, els some few heare, and the rest must stand & gaze: an vndauntable minde to stubborne persons; Duris nodis du­rus exhibeatur cuneus; a loud voice to a great assembly, to a more learned Church a better Clerke; and one of lesse vn­derstanding to a ruder sort: Ioine like vnto like, that Pastor and flocke may fit together, for their best good.

The congregation reapes small benefit where the Prea­chers gifts fit not for the place: Therefore as wee must haue conscience to enter into the Ministerie rightly; so must we be verie respectiue to settle our selues with a peo­ple conueniently, for our best comfort and their more edi­fication.

CHAP. III. Of the Ministers wise and godly proceeding in his Pasto­rall charge to teach his people.

A Minister placed ouer a Congregation, so as is said, isA Minister must feed his flocke. there appointed of God, and there must settle him­selfe to abide, vnlesse he be lawfully called from thence, or necessitie compell him to depart.

And that flocke must he foorthwith begin to feed, and not onely desire the fleece: wages are due to the worke: the painfull labourer should reape the profit; and not the idle loiterer.

To feed aright its necessarie, to weigh what estate theyHow to feede aright and profitably di­uers sorts of people. stand in, and to consider their conditions.

A Counseller must know the case to giue sound aduice; The Physitian his Patient, to administer a wholsome potion: And he that will profit a people, must skilfully discerne his auditorie.

I. If ignorant and indocible, prepare them to receiue theIgnorant and indocible. Word, and winne them from their owne waies, pretended customes, superstitious vses; from supposed good intents, examples of blindly-led forefathers; from the good liking of Popish religion, as the best, vpon carnall reason and worldly commodities; from dislike of the truth now taught them; and from a conceit of imagination in them, that they are in case happie enough; and such like impediments, as rubbish to be remooued: to lay a foundation by reasoningAct. 17. 2. 3. 17. Act. 2. 36. with them, and forciblie conuincing them of sinne: so that they may be pricked in their hearts, and shew the necessitie of preaching vnto them.

If they heereupon be touched and become docible, thenAct. 17. 30. 31. deliuer the doctrine of the Gospell more generally at the first, and as they amend, more particularly.

If they abide obstinate, and will not receiue the Word, after some sufficient time of triall, they deserue to be left, Matth. 10. 14. Prou. 9. 8. Matth. 7. 6. Act. 19. 8. 9. & 17. 33.

II. If ignorant, and willing to be taught, they must beIgnorant and willing. first Catechized and taught the grounds and principles of Religion, the Creed, the Lords praier, the ten Com­mandements, and the doctrine of the Sacraments: with this milke they must be fedde, or els neuer looke that they1. Cor. 3. 1. Heb. 5. 13. Ioh. 16. 12. 1. Pet. 3. 21. Luc. 1. 4. shall be able to receiue strong meat; they cannot vnder­stand nor iudge of interpretations without it.

All Arts haue their principles which must be learned, so hath Diuinitie.

Experience shewes how that little profit comes by prea­chingThat people must be Cate­chised: and the manner how. where Catechising is neglected. Many there are who teach twise or three times in a weeke: and yet see lesse fruit of many yeeres labour by not Catechising withall, than some reape in one yeere, who performe both together.

This maner of Catechising is to be performed by pro­pounding questions, and the people answering to them: this plaine and simple kinde is the best, and will bring the most profit, though it seeme childish, and be to many te­dious.

Children (as all are without knowledge, yea babes at first) must be dealt with as children. Many teach the Cate­chisme, but its after a discoursing maner, which also experi­ence declareth, that it nothing benefits at all the ruder sort, of which kind are most in countrie Congregations.

Such as will [...] rightly must [...], that is, audire, as well as erudire: [...], is audio and erudio, and [...], one Catechised is [...], resonans: In Schooles, masters shal neuer profit scholers, that heares not them, as well as to giue lectures.

Let the people then learne the Catechisme word for word, and answer to euery question: Interrupt not begin­ners with interpretations, neither goe further with any than he can well say: after come to the meaning, and inquire an answer still of them, how they vnderstand this or that in one question, and so in an other; but goe not beyond their con­ceits; state somewhat for an answer, but not too long: if one know not, aske another; if any but stammer at it, helpe him, and encourage him by commending his willingnesse: if none can answer a question, shew it thy selfe plainly, how they might haue conceiued it: and then aske it some one againe, and praise him that vnderstands it, and answers after thy telling of him.

Note the varietie of wittes, and as they be, so deale with them; take a word or a piece of an answer from one, when you may expect much from another: teach with cheere­full countenance, familiarly, and louingly.

The forward commend openly, speake to them also in priuate heartily, to Capt [...]re beneuolentiam: hardly will anie learne of those they hate. Be free of speech to answer at any mans asking, and gladly take occasion to shew a will readie alwaies to teach. Be familiar, but beware of contempt: ne­uer permit any to laugh at others wants: that will vtterlie discourage them from comming: Make much of the mea­nest, the best esteeme of as is meete, to make the rest aemu­lous: But the wilfull obstinate rebuke as they deserue, lest their example make the inclinable, carelesse, and the better sort, lesse dutifull.

Thus through Gods goodnesse thou maiest profit by Catechising: draw them to it also without compulsion; but if thou beest proud and cannot stoupe to their capacitie, or impatient to heare an ignorant answer, or disdainfull to be familiar; few will come to thee willingly, and none but by force; and these will profit little by thee. Experience hath beene my Schoole-master, and taught me these things, and I finde great fruit, to my comfort.

Suspect that we bee wanting in our dutie, when none profit by our paines: happely our hearts seeke not vnfeig­nedly what we seeme to professe; we teach vsually of course, but endeuour not to saue our people, of conscience.

III. If they haue beene a people taught, and hauingTaught but vnsanctified. 2. Cor 7. 8. knowledge, but without shew of sanctification; the doctrine of the Law must be vrged vpon them, with legall threats to bring them to a feeling of sinne; and note some speciall sinne whereof they bee guiltie, and vrge the euill of that sinne, and wrath of God therefore vpon them, to makeAct 8. 22. them sorie, that at length they may repent thereof, and bring true repentance for one, and it will cause a hatred of all: when they are humbled, preach consolation.

IV. If they know and beleeue, liuing religiously in aA beleeuing an [...] [...]ona­ble▪ [...]. [...]. Thes. 1. 5. & 41. Act. 11. 23. holy conuersation, they must be encouraged, commended, and entreated to continue with encrease, daily deliuering the Law without the curse, as a rule of obedience, not to condemnation; and prouoke them by the sweet promises of [Page 11] the Gospel, to beleeue and practise vnto the end.

V. If they be declining, or already fallen backe, whe­therBacksliding. Gal. 1. &c. Esa. 1. &c. 1. Cor. in doctrine or maners, recall them backe, and labour to recouer them; by conuincing the errors, correcting the vices, and by shewing their future miseries by relapse, and their happinesse by a timely returne againe.

VI. If the people be mixt of all, as our CongregationsA mixt Con­gregation. are, they must be dealt withall euerie way, as in the former particulars hath beene declared.

Informe the ignorant, confirme such as haue vnderstan­ding, reclaime the vitious, encourage the vertuous, con­vince the erroneous, strengthen the weake, recouer againe the backslider, resolue those that doubt, feede with milke and strong meat continually, in season and out of season:2. Tim. 4. 1. 2. when thou thy selfe art loth to labour, and the people list not to heare; when pleasures withdraw, wordly cares carrie away; much labour before seeming mispent, and little hope of after profit: yea euen in persecution, then cease not. Re­memberEzec. 3. Act. 20. that thou hast a flocke to feed, and their blood to answer for: weigh with compassion their miserie, consider thy glorie and reward in winning of soules; and that it is God that will fully recompence, when the people de­spise thee, and regard thee nothing.

But yet in performing thy office, bee euer so desirous toIt is not good to preach without pre­pararation. speake, as neuerthelesse thou come not to discharge the publike dutie vnprepared. The best wit readiest to con­ceiue, the firmest memorie to retaine; nor the volublest tongue to vtter (excellent gifts but much abused to idle­nesse and vaine glorie) may not exempt a man from study­ing, reading, writing sometime, meditation and continuall praier. The men of God indued with gifts extraordinarie, were diligent searchers of the Scriptures. The Sauiour and chief Prophet exhorts the Teachers in Ierusalem hereunto,Ioh. 5. S. Paul bindes Timothie vnto it, 1. Tim. 4. 13. S. Peter plain­ly shewes it to be the practise of the Prophets, 1. Pet. 1. 10. It seemeth that Ieremie read the Psalmes, Ierem. 10. Ps. 79. 6. Daniel perused Ieremie. It is certaine, S. Paul had his booksDan. 9. 2. [Page 12] and parchments, not to write in, but to read on, if Caluin 2. Tim. 4. 13. may be credited; and Peter wee may see looked into Pauls Epistles, 2. Pet. 3. 16.

It is not beseeming the weightinesse of the worke, nor re­uerenceThe vanitie of Preaching ex­tempore. of the place, to runne suddenly to stand vp in the roome of God: A rash attempt in so high mysteries breeds but contempts: A desire to shew a mans extemporall facul­tie, declareth a mans indiscretion and folly. Who will, that is wise, speake before Princes or Princelie Peeres, of Prin­ces affaires openly with leuitie? of matters of great impor­tance suddenly? Who will, that respects bloud, giue sen­tence of life & death rashly? The Minister in Christs chaire speakes of Christ, before God & his Angels; the matter is the secrets of the kingdome; the precious treasures of hea­uen, by him are opened and set to sale: He is setting before his hearers life & death, heauen and hell; and is pronoun­cing the sentence of saluation o [...] damnation vpon them: Sudden conceits of the minde not digested, must needs be rawly deliuered: often little to the purpose, and eftsoones as farre from the matter as he from serious meditations. And the world is full of carpers, all are not conscionable hearers; by rash & headdie powring out of some thing vnawares, thou maiest giue an occasion to the euill disposed, either of con­tempt or raising of contention. Men of this disposition la­bour for pra [...]e, who either play the worldlings all the weeke, or delight in their pleasures, and yet of a sudden can giue men a sermon. But they often lose that they looke for of the wise and iudicious hearers. Holie things are not to bee handled hastily, that we may not cast pearles to swine. Maintenance is allowed, time is allotted; and sud­denly we need not, vnlesse we will, vndertake such a worke without preparation. This leuitie in preaching makes a light conceit of Preaching, though not the often preach­ing done seriouslie by studie and foreset iudgement.

Preaching should not be a labour of the lippes, or talke of the toong from a light imagination: but a serious medi­tation of the heart in grounded knowledge by much study [Page 13] and illumination of the spirit.

So to preach will preuent light account of thy words, it will moone the hearers to reuerence, bring more credite to Gods ordinance, worke more effectually, yea pierce more deepely, as spoken with authoritie; when words car­rie weight of reasons and religion, and are deliuered with knowledge conscionablie.

CHAP. IV. Of Prayer before the Sermon.

THe Minister and man of God well prepared, the god­ly order of Diuine Seruice so called, as it is by the Church appointed, without giuing of offence obserued; and as the custome is, after a Psalme sung; then maiestNeh. 8. 7. thou ascend vp into the Pulpit, fitly placed for the benefitLuk. 4. of all, or most, that thou maiest behold all, and they may haue their eies fastened vpon thee.

Begin with Praier before thou read the text, after theBegin with Praier. August. lib. 4. cap. 1. de doct. Christiana. Eph. 6. 19. Ioh. 16. custome of ancient Fathers, as S. Augustine testifieth, and as religious reuerence bindeth vs.

Praier must bee the Proeme; it is the Lord that both giues wisedome to vnderstand, and words of vtterance: it is the spirit that strengtheneth their hearts in speaking, that guides them in the trueth, calles things to their remem­brance, & makes them able Ministers of the Gospell. TheMatth. 10. 2. Cor. 3. 5. 6. Luk. 24. Act. 1. Act. 2. 47. & 13. 48. 2. Cor. 3. 6. Deut. 29. 4. Esai 63. 17. What is re­quired in a Minister to be able to pray well. Disciples might not goe out before they had receiued the spirit; neither may wee goe vp and speake without it. It is not by the instrument that men are conuerted; neither in the words lieth the power to saue: But it is the Lords bles­sing thereupon, who thereby addeth to the Church such as are ordained to be saued. Paul plants, Appollo waters, but God giues the increase; els is al in vaine, though woonders were shewed from heauen with the preaching of the Word.

Heere for the Minister to doe his worke, Faith is requi­red; to goe to the throne of grace boldly, the seeling of wants and need of Gods blessing, to pray ardently: a loue [Page 14] and commiseration of his hearers, to crie to God compassi­onately: and a consideration of Gods glorious Maiestie there present, to speake vnto him reuerently. It must bee with vnderstanding and affection; the matter well digested into order, and vttered in few words briefly.

It is not conuenient to be long in Praier vsually, exceptLong and te­dious Praiers not commen­dable. vpon extraordinarie occasion sometime: Remember that one may more easily continue praying with deuotion; than others hearing in silence, can religiously giue an assent with good attention.

Halfe houre Praiers are too tedious, vsuall with some men, which is their indiscretion; wearisome to all, liked of none, but such as vse them, who seeme to striue to win God by words, or to waste time. It may bee thought that such weigh not other mens weaknesse, or that Praier is not held feruent, that is not stretched out to such a length; when ex­perience shewes to euerie mans feeling, that feruencie of spirit in Praier is not so during; but euen in a short space is interrupted with wauering thoughts and by▪ fantasies: the edge of godlie feruencie of affection is soone blunted. Let euery one in praying consider what he is in hearing, and so measure his time; as also by the liking or dislike of the Christianly disposed, whose mindes must in these things be our measure.

The voice must be audible, continued with one sound,Of the voice in Praier. the words vttered deliberatelie, not huddled vp in a hastie maner too irreuerently.

The gesture is with bended knees; with the eies andGesture. 2. Chro. 6. 13. A set forme of Praier in the beginning. hands lifted vp towards heauen.

It is not amisse (except vpon some not common occasi­on) to obserue in the beginning one set forme of Praier, as many godly men doe. In our Praier wee are the peoples mouth vnto God, and therefore such as in the Pulpit pray for themselues in the singular number, as thus; I pray thee open my mouth, &c. doe therein breake off the course of their publike function, and make it a priuate action, vntune­able without concord to the rest, as a iarring string.

CHAP. V. Of the Preface after the Praier: and of the text of the Scripture.

PRaier finished, hee may either stand vp or sit downe, as the order of the Church is, it is indifferent. The Do­ctorsMatt. 23. 2. & 5. 1. Act. 13. 16. When to vse a Preface. in Ierusalem, it seemes sat; our Sauiour Christ sat: but the Apostles stood vp. It is not necessarie euer to vse a Preface; but men may if they please, and it is sometime conuenient: vpon extraordinary occasions in more solemne assemblies, when one speakes to a strange auditorie, or to a Congregation not his owne the first time, or in taking charge of a flocke; hee may beginne as hee holds it meet, to stirre vp the auditorie to attention.

From the end of their comming, the matter in hand pro­fitableWhence to fetch it. and necessarie; from the consideration of Gods presence; from their professing Religion, their comming at that present, the hope giuen from their former endeuor, and the gifts of God in them; from some examples of good hearers; the commendation of hearing, and comman­dement thereof in Scripture; from some sentence of Scrip­ture, conteining the drift of the Sermon to bee deliuered; and from what he thinkes meet, and as hee is able. OurLuk. 4. 20. 21. Esa. 1. 2. Act. 2. 14. & 10. 34. & 13. 16. Of giuing of titles; but be­ware of flat­terie. Sauiour vsed a Preface before his Sermon; so did the Pro­phets before him: and the Apostles after him sometimes: Heerein we may also vse reuerend titles, and louing appel­lations, as saying, Men and Brethren, Fathers; You that feare God: yea Luke can write; Most noble Theophilus: And S. Paul can say, Most noble Festus. If herein we giue but due as we know and are Christianly perswaded, we offend not: But yet let vs not be heerein too much in many, nor of­ten; nor too far; keepe a wise moderation of the toong, in what we may easily slip, and in heart beware of flatterie. It were better to come a little short on the right hand heerein,Iob 32. 21. 22. than goe to farre on the left. Flatterie is pernitious euerie where, but chiefly a thing pestilent in the Pulpit; where the [Page 16] verie apperance must be forborne, which we will easilie do before the basest; but manie can hardly do before Princes, Nobles, and their bountifull Patrons; especially such as Preach for praise, or to get a Benefice: of which sort, too manie.

After the Preface, declare with an audible voice, whatOf the Text of Scripture. portion of Scripture is the text you will intreat of, whether a booke, or chapter, or some one or moe verses in a chapter; and reade the same once on the booke; and if it be but aNehem. 8. 8. short text, pronounce it againe without the booke distinct­ly both times: if it be long, reade but once, and vtter onely some part of the beginning againe, with a So foorth. Reade it in the translation to vulgar people, and in that which isRead the Text out of the best and com­monly approo­ued Transla­tion, and be not easily a controller thereof. most commonly receiued, and best approoued; and euen as it is there set downe, without addition, detraction or change of any thing therein. It is not fit that euerie one be a publike controller of a publike receiued translation. As it may argue some presumption and pride in the Corrector, so it may breed contention, and leaue a great scruple, and cast doubts into the hearers mindes, what reckoning to make of a translation; and it giues great aduantage to the Papists; who heereby labour to forestall many, that they smally account of our translations; which we see can neuer be so well done and generally approoued of, but some par­ticular persons will be censuring the same, and that not one­ly in priuate (a thing happely tolerable if the censure bee true, and wisely proceeded in) but also they must needs shew their skill in Pulpits. It may seeme that such hold it an excellent thing, digito monstrari, and that they weene and are of opinion, that as Persius notes the vaine ones, Scire tuum nihil est, nisi te scire hoc sciat alter. It is verie necessarie that the translation be most sound. But it is nothing ex­pedient that euer publike proclamation bee made of some small defects, that by much prying happely may be notedIn a common auditorie we must onely vse our mother toong. therein, of euery ordinarie person, but onely such faults as needs noting, and that of learned men too. As the text must bee read in the mother toong, so heere to speake a little [Page 17] briefly of it by the way) must the whole Sermon before a common assemblie, according to the Prophets practise, the1. Cor. 14. 2. 4. 6. 9. 11. 16. 19. vse of our Sauiour, the reasons of S. Paul, the custome of the Apostles, and as the Primitiue Fathers, the Greeke and Latine Doctors of the Church were wont to doe, as their Sermons extant declare, without intermixing of long sen­tences in strange languages not vnderstood, differing from their natiue speech.

A strange toong hinders the conceit of most hearers (ex­cept it be vsed rarely, aptly, and briefly) being ignorant of the same, to apt that before spoken, to that which followes after; and (except it be vsed with discretion) it is a hiding to them what we professe, rather than to teach them; an vnpro­fitable mispending of time: First needlesse to vtter it, haply in Greeke, then in Latine, and after in English: a treble or a double labour for one; it may be one, two, three, or some few vnderstand hardly the languages, but all other doe not: must we therefore pleasing our selues, seeke to delight these few, to win a little vaine praise of learning, whilest all the rest stand at a gaze, admiring what is said without edifi­cation? We that stand vp in Christs roome, must not seeke our owne commendations, there wee must paint out the trueth liuely and plainly, approouing our selues faithfull dispensers of Gods secrets to the conscience of euerie beleeuer, in euery thing to the vtmost of our power. Neuerthelesse necessitie constraining, as some time to de­clare the emphasis of a word, often more significant in the original than in the translation; to note some special phrase; to conuince some proudly conceited of his knowledge; orThe text must be out of the Canon of the Scripture. Ier. 23. 28. 1. Pet. 4. 11. 1. Cor. 4. 6. Iohn 7. 16. & 8. 26. & 12. 50. Act. 26. 22. in a learned auditorie, I doubt not of a libertie therein.

For the Text, it must be Canonicall Scripture: The Mi­nister is Gods mouth, he must then speake Gods word, not onely taking it for his text, but all his words must agree to the written trueth, aboue which he may not presume.

The Prophets came with the word of the Lord; our Sa­uiour vttered onely the word of his Father, & as his Father spake vnto him: his Text was the Canon of the Scripture, [Page 18] Luc. 4. 16. 17. he interpreted scripture, Luc. 24. S. Paul taughtPsal. 19. 7. Heb. 4. 12. 2. Tim. 3. 16. Rom. 8. 7. Esa. 29 13. Neh. 8. 2. Chr. 17 9. nothing but Scripture: it onely bindeth conscience; it is ab­solutely perfect; it conuerteth & makes perfect. Mens pre­cepts are no rule in Religion: Will & affection is too base to rule & to command Reason: and Reason to swaie by mans wisedome is too carnall for Religion: Esdras text was Scrip­ture; Christs out of Esay; the Leuites was the Law; euery one spake out of the booke of God, & so continued vntil Popish Prelats inuented lying Legends, to beguile the people, such as God giues ouer to beleeue lies, for that they kept not, nor receiued a loue of the trueth, and so remaine at this day, e­uen [...]. Thes. 2. 11. their diuinest Doctors by Gods iust iudgement.

Some heretofore haue preached without a Text, but it is not now the custome of the Church, which ordely must be obserued; neither is that way so good to increase know­ledge in the Scripture, nor to cause reuerence to that which is spoken, they not seeing whence it is grounded. Second­ly,What kinde of Text. it must be a Text to beget faith, to ground hope, and to settle loue: such places must we chuse, as plainly affoord vs these things, to teach them vsually as the Apostle ex­horts. Obscure Scriptures about which must necessarilie a­rise questions of controuersies, leaue for Schooles, and handle not amongst the common people and vulgar sort. Common assemblies are not meet either to heare or iudge of controuersies; yet it is a fault of many Preachers, who vse commonly in euery Sermon, to raise vp one point or other in disputation, about which they spend the most of their time, often without iust occasion or necessarie cause: but the fruit of these mens labors is in their hearers contention, talk about words, quiddities and vain ostentation; but not faith working by loue and holie sanctification.

Thirdly, the Text must be fit for the hearers: If S. Paul It must be a fit Text. preach before a Heathen Felix, intemperate and vniust, his words shall sound out temperance, righteousnesse, and iudgement, that Felix may heare and tremble. Christ Ie­sus will preach before Scribes and Pharisies against false in­terpretation of Scriptures, mens traditions, and hypocrisie: [Page 19] This choise of [...] fit text commends the Ministers wisedome in teaching; his faithfulnesse to performe his office with­out feare, and his care to doe good: It will preuent cauils when things are reprooued, which the Text plainly affords.The discom­moditie of an vnapt text. On the contrarie, an impertinent Text shewes that the Preacher wants iudgement, either to chuse his Text, or to discerne his auditorie, or both; or that hee hath but some bosome Sermons that alike must serue his turne vpon all occasions in any place; or that he is fearefull and dare not take a Text to touch them, especially men of place, whom hee would rather please by his preaching, to pleasure him­selfe;Gal. 1. 10. loth therefore is such an one to offend: the fault of too many in these daies; men pleasers, not the seruants ofThe cause of painted elo­quence. Christ. This is the cause why many weigh euery word, as in a balance, for waight and tuneable measure, for fine pro­nouncing to delight the eare, more for a plaudite, than to conuince conscience, or to remooue impietie; they glaunce at sin somtimes, but faire and farre off, for feare of hitting: They are much in controuersies, by which they least dis­please men of ill conuersation, who willingly heare any thing but of their sinnes and reformation of life: these bee the Preachers full of discretion, but of little Religion, and lesse true and heartie desire to bring men to saluation.

Heere then we see that a Preacher must haue knowledgeWhat is re­quisite for a Minister to fit his text for the audi­torie. of his auditory, to fit his Text vnto them, considering where they bee, and what maner of persons, priuate or publike, Ecclesiasticall or of the body politike; superstitious or reli­gious; of holy conuersation or prophane, peaceable or per­secutors; zealous or luke-warme; constant or back-sliders; of sound iudgement, or erring from the trueth, ignorantly, or of obstinacie, &c.

The Place must be also considered of, a citie or town, po­pular or of lesse resort. Also if the meeting be not ordinary, note the occasion, the end, and time; whether in mirth or in sorrow; to reioice or lament; in time of prosperitie or ad­uersitie; and thereafter to frame his speech. And therefore its also requisite, that hee bee a man experienced in the [Page 20] Word: and one that hath in reading Scriptures gather­ed together varietie of portions of Scripture, for variety of matter, and haue them readie noted in some little paper booke, and at times studied vpon, to be more readie to speake of them, as occasion shall require. If a man wouldHow to speake aptly euer. speake not vnaptly at any time, in any place, to all sorts vn­knowen, he must take generall Scriptures, which may right­ly concerne all, and cannot be amisse spoken to any, as these, Eccles. 12. 13. 14. Iam. 1. 27. 2. Cor. 1. 5. 10. Iude vers. 14. Ioh. 3. 16. or 36. Act. 18. 26. and such like.

CHAP. VI. Of the Analysis and resolution of the text.

THe text read, the Teacher is to resolue his Scripture, toWhat to be ob­serued in the Analysis. late it open to the hearers: as First, the Author of the words: Secondly, the occasion thereof: Thirdly, if a parti­cular portion of Scripture, or some Chapter, or verse of a Chapter, then obserue the coherence with that which goes before or followes after: Fourthly, the scope or principall intendement of the holy Ghost in that place, of which scope ariseth the principall proposition; called of Rhetoricians the State; of Lawyers the Issue. This chieflie is to be labou­red in, and is to be found out by obseruing these circumstan­ces: Quis, quid, vbi, quibus auxilijs, cur, quo modo, quando, How to finde out the scope of a place, and to resolue the same Scrip­ture. that is, the Person, the Thing it selfe, the Time, Place, the Meanes, the maner of Doing, and the End. By the Person, Time, and Place, may be found the occasion; by the Thing, the matter handled; by the Meanes, the arguments; by the maner, the method how the arguments are laide downe, which method is often crypticke, and not naturall; by the End, the scope, and so the principall proposition, which may be brought to one of these three kinds, Demonstratiue, De­liberatiue, or Iudiciall.

It is a hard thing to finde the state of a whole booke, andOf diuiding a text, and the benefit therof. to reduce it into one sentence or proposition, for that it is mixt of diuers kindes; but it is more easie in the parts of a [Page 21] booke, and in a particular portion of Scripture. Fiftly, af­ter the scope be found out, the text is to bee diuided into his seueral parts: by this we limit our selues within bounds, to keepe our selues from ranging; the hearer will better follow the matter, and conceiue the meaning in the dis­course; It helpeth memorie to carrie away that which is heard. Where order wants without diuision, there must needs be a disordered rouing, running in and out, here now in the beginning, by and by there in the ending; a confu­sion there is, a mixture of things to be seuered, & a separati­on of things to be conioined: the discourse is loose, tedi­ous, and vncertaine, wandring without staie or limitation.

Of the Diuision of bookes or Chapters, my purpose is not to speake, for that helpes enow are to be had for the same, and so common in all mens labors and Commenta­ries, that it is a labour needlesse to giue any precepts heere­in. I therefore heere intend to speake of particular Scrip­tures,How to diuide particular verses. one or two verses for a text, and of the diuision, in­terpretation, and gathering doctrines thereout onely: Some verses conteine euident doctrines, or propositions, as Prouer. 29. 18: Ioh. 3. 36. where note the qualitie thereof; Generall or Speciall, Affirmatiue or Negatiue, Necessary or Cōtingent: the parts, the Antecedent & Consequent; where such euident propositiōs be not, there, first look out atotum, What first to consider and know to di­uide a verse. what in generall to name it; as a narration, a doctrine teach­ing somewhat; exhortation, dehortation; a commande­ment, a promise; threat, rebuke; petition, wish, vowe; curse; profession, declaration, a salutation, a counsell, comfort, prediction, praise, thankesgiuing, dispraise, admonition, question, answer, mocke or taunt, definition, description, accusation, prohibition, detestation, denial or affirmation, & so forth. Then gather the parts by circumstances, euen as the words lie in order, if it may be, for the better helpe of the meanersort. To find what to call it, which terme or name cō ­teineth the scope of the words, & it may be found out from other Scriptures, as Mat. 28. 19. is called a commandement; by S. Paul Act. 10. 42. so Genes. 17. 4. which S. Paul cals a [Page 22] Promise, Rom. 4. 20. Psal. 32. 1. interpreted by S. Paul, Rom. 4. 6. Againe, we may know how to call it by the sense of the place, albeit wee finde it not interpreted elswhere: and by other meanes, as by the Verbe, as Matth. 9. 30. its a charge giuen, Rom. 12. 1. an exhortation, Luk. 14. 29. 30. a mock­ing,By this see the vse of Gram­mar necessary to a Diuine. Rom. 9. 14. detestation noted by absit, which Verbe shewes the Apostles detestation of that blasphemie by Nounes: Dan. 4. 24. it is a Counsell: by Aduerbes; Psal. 119. 5. a wish: by Coniunctions, etsi, quamuis, and the like are symbola occupationis: nisi is often not a obiectionis, and sed solutionis, as 2. Cor. 1. 24. by Interiections, as Psal. 120. 5. a complaint. In one verse there may be two or three generals, as Genes. 32. 30. the first part a narration, the latter a gratu­lation; whereupon in such cases according as the text will affoord, must bee first made a generall diuision into diuers totums, and euery of them after into their branches by cir­cumstances: as for example, Ezech. 18. 30.

These words are the Prophet Ezechiels, whom the Lord1. Author. raised vp, as to comfort the godly, so to shew the wicked their sins and punishment for the same. Secondly, the wic­ked2. Occasion. Iewes had blasphemously accused the Lord of iniustice, and murmured against his chastisements. Thirdly, which3. Scope and generall pro­position. the Prophet reprooues them for, and confutes their error, and shewes that Gods waies are equall and iust, and theirs vniust, and that not he, but they, are the cause of his iudge­ments vpon them, which are iustly inflicted. Fourthly,4. Coherence. whereupon in these words the Prophet concludes, that for these their speeches they deserue punishment, and should be punished vnlesse they repented. Fiftly, the verse con­taineth5. Parts and generall diui­sion. three generals or totums, and therefore must first be obserued: the first, is a threatning of iudgement: the second, an exhortation: the third, a promise, which both the sense &The subdiui­sion by obser­vation of cir­cumstances. the Verbes (I will iudge; Returne; Shall not be) doe note out vnto vs. Now if men please, they may by circumstan­ces diuide these into seuerall parts, euery one againe, and as the words lie in order: as thus; In the threat, note first the cause, in therefore; secondly, what is threatned, iudgement: [Page 23] thirdly, who in generall, the house of Israel, and more parti­cularlie euerie one; fourthly, the maner of iudgement; iust­lie, according to his waies. Fiftly, the person threatning, the Lord: So likewise proceed in the exhortation and promise.

CHAP. VII. Of the Scholies and interpretation of the words.

AFter the diuision of the text, must follow an explana­tion of the simple words, or of words ioined together, making euidently a sentence: yet this is not to be done at once thorow out the text, but orderly as the words are come vnto, or the sentences in the seuerall parts of the di­uision, which will preuent tediousnesse and tautologies.

If the words bee but two or three together, or but one briefe sentence, then as necessitie requireth, they may at once bee explaned; and then a Paraphrase made thereon,What is to be explaned, and what not. briefe and plaine. Which thing is not to be done where the words are plaine without any obscuritie in them. For euerie Scripture is either plainly set downe, and the words to be taken properly as they lie in the letter: (So is euery doctrin of Faith and maners necessary to saluation set downe) which needs no explication of words, but inlarging of the mat­ter: or else obscurely; and this needs an exposition. NoHow Scrip­ture becomes obscure, and wherein the obscuritie [...]eth. Scripture is in it selfe obscure, but that wee want eie-sight to behold what is therein conteined. The Sunne is euer cleere, though wee through our blindnesse cannot see the shining; or for that some dark clouds hinder our sight, which are to be remooued, that we may looke vpon it.

The clouds obscuring the cleere light of the Scripture in the words or sentences, are these, which if we can expell, the matter in euerie text will become manifest.

1. Is Varietie sometimes of reading, quae in quibus­dam Hebraei textus & Graeci locis, vel inscitiâ, vel negligentiâ librariorum irrepsêre: credatur tamen non in omnibus exem­plaribus maliti [...] Iudaeorum textum corruptum esse, vt impiè te­nent Papistae.

2. Is varietie of signification of words: one word signify­ing [Page 27] many things, Homonymies: many words signifying a­gaine one thing, Synonymies: and when words are somewhat like, as if they were Synonymies; and yet differ.

3. The ignorance of the proper signification of the word, for want of vnderstanding in the originall languages; so of the phrase and propriety of that speech.

4. Defects and errors in translations, by adding, omit­ting, altering, misplacing, mispointing, by comma, colon, parenthesis, period, or interrogation.

5. Diuersitie of the opinions of Interpretours:

6. Shewes of contradictorie speeches.

7. Want of knowledge of the Arts, Historie, Philoso­phie, Antiquities; closely couchedin many a text of Scrip­ture.

8. And lastlie, Ignorance of points of Diuinitie, and of such things whereof the Scripture speaketh, proper to it selfe, of God, of Christ Iesus; of the Law and Gospell; and of the Sacraments.

As many of these as the text is obscured by, and iustlie therefore needeth an exposition, must be made plaine, both to cleere what is darke, and to resolue the hearer of that which may doubtfully be taken. Words may thus bee ex­plained:

1. First, by setting downe an vsuall word, for an vnusual;How the text may be expla­ned; and to remoue obscurities. a proper for a figuratiue.

2. A more plaine, for one more obscure, by a Gramma­ticall Synonymie.

3. By a nominall definition.

4. By distinguishing words doubtful one from another, and interpret diuersitie of significations, according to the subiect matter there handled; els as one saith, Dum verba nimis attenduntur, sensus veritatis amittitur.

5. By obseruing our owne common vse of such words and maner of speaking, how, and why we so speake.

For translations, bring them to the originall text, and by that trie them; and see the emphasie of the words, the ma­ner of speaking, and the Grammaticall constructions.

Reconcile what seeme to iarre, and cleere the same from false interpretations. There is but one true and naturallOne true and naturall sense of euery place, and so one right expositi­on. Sensus Pius. sense of euerie place, which is the literall sense, that which the holie Ghost principally intendeth there: and accor­dingly can there be giuen but one true and right interpreta­tion of the words and sentence. A godly meaning may be made of the same; agreeing with the Analogie of faith, ten­ding to Gods glorie, the suppression of vice and mainte­nance of vertue, and so tolerable. But Sensus proprius & ge­nuina Genuinus sensus. interpretatio, is that which makes the place to agree to the chiefe purpose and scope of the holie Ghost inten­ded in that same place of Scripture.

Now to giue this right exposition of the place; to iudgeHow to giue a true sense vp on a place, and to trie the same so to be of other mens interpretations, for the approouing of the best, for the reiecting of the woorst; to examine aright also varietie of readings and translations; in what sense to take words of diuers significations; to make supply of a Gram­maticall Ellipsis, yea and to reconcile truely places which seeme to disagree, may be by these meanes following.By analogie of Faith, the points of Ca­techisme.

1. By the Analogie of faith, for it must agree with the principles of Religion, the points of Cath [...]chisme set downe in the Creed, the Lords Praier, the ten Commande­ments, and the doctrine of Sacraments; One saith, Propo­sitio obscura; primo omnium ad certam alicuius disciplinae me­thodum reuocetur, & ex rerum in ea traditarum principijs & [...] indicetur. This is it which the Apostle meaneth; and for that end wils Timothie to keepe the true paterne of wholsome words, [...], which one right well interpreteth thus, Methodum dextram materia­rum Theologicarum. to which the interpretation of more obscure places may be brought, as to certum & immotum interpretationis [...], as the same author cals it: which if men would vse, there should neuer be such monstrous opi­nions broched, nor so dangerous contentions raised in the Church daily, as there hath beene and now is. But euerie thing would agree with Faith and Charitie, in which stands the forme of wholesome words deliuered by the Apostle. [Page 29] To which the foure formerly mentioned may bee reduced fitlie. The Creed to Faith, as the summe thereof, and so the Sacraments as Seales confirming the same. To Lo [...]e, the Commandements, which shewe vs what to doe to our neighbour: and the Lords Praier, teaching what to request of God for our neighbour.

II. By the circumstance of the place, what, who, toBy Ci [...]cum­stances. whom, by what, when, and how, obseruing carefully what goes before, what followes after. Of which things speaks S. Augustine and S. Ierome, vpon the fourth of Amos, and onAugust. lib. 2. de doct. Christ. cap. 31. Matth. 25. Ex antecedentibus & consequentibus colligitur ve­rus Scripturae sensus. We may not onely looke vpon one word and sentence, and thereupon iudge of all: the scope must withall bee diligently attended vnto, wherefore the words are spoken. As the order of the discourse, contextus series is to be weighed for right interpretation, so the end is to be considered, to giue a true sense; Intelligentia dicto­rum ex causis sumenda est dicentis. The saying of Hilarie ci­ted by Lyranus on Deut. 28. whereunto agreeth that Law­yers rule: Prior & potentior est mens, quàm vox dicentis. Of which matter S. August. libr. 3. de Doctrina Christiana, Cap. 5. & 10.

III. By comparing and laying Scripture to Scripture,By comparing of Scripture with it selfe. the place in hand with other places; the cleerer expound­ing the more obscure; and the more places the fewer, as S. August. saith; Oportet secundum plura intelligi pauciora, Aug. lib. de Adulterinis coniugijs, cap. 11. 12. The Prophets mustIoh. 5. Act. 17. 11. be laied to the Law, and the New Testament to the Old; for the Prophets expound Moses; and the Apostles and E­uangelists them both. This is the searching of the Scrip­tureIoh. 5. Act. 17. commanded by our Sauiour, and for which the Bere­ans are commended.

Now the Scriptures to be conferred together are of 3. sorts.What Scrip­tures to be compared to­gether, with the same re­peated.

I. Is with places, the selfe same in other places repea­ted, as that of God to Abraham, Genes. 12. 3. conferre it with Genes. 22. 18. Act. 3. 2. Galat. 3. 8. is the same repea­ted againe: so Esai 29. 13. againe repeated, Matth. 15. 8. [Page 30] Yet heere note, that these places are not so precisely repea­ted, but that sometimes there may be and is a little alterati­on: and this is for fiue causes, which may be as helpes to vs in the interpretation of our text in hand.

1. For interpretation sake, as Psal. 78. 2. Matth. 13. 38.Why the same places repea­ted, haue some times some alteration.

2. For to distinguish one thing from an other, as Mich. 5. 1. Matt. 2. 6.

3. To make a restraint of somewhat more generall, to a more speciall, as Deut. 6. 13. Matth. 4. 10. and Esai 29. 13. Matth. 15. 8.

4. For application of the type to the trueth, and of a generall to a speciall, as Ionah. 1. 7. Matth. 12. 39. 40. Psal. 69. 25. Act. 1. 20.

5. For breuitie sake, or that something fit not the mat­ter in hand, as Zach. 9. 9. Matth. 21. 5.With places a­like, but not the same.

II. Kinde is with places, not the selfe same repeated, but others somewhat alike, and agree either in words, as Genes. 28. 12. Ioh. 1. 51. and Gen. 3. 15. Rom. 16. 20. or in the mean­ing, being like in substance of matter, as Matth. 26. 26. Gen. 17. 10. Salomons precept in Prouerb. 28. 13. expressed by Dauid, Psal. 32. 3. 4. 5. heere one place for illustration, is an example of the same kinde, to a precept or exhortation: So likewise, 2. Sam. 15. 25. 26. a plaine expressing of Peters exhortation, 1. Pet. 5. 6.

III. And last kinde is with places vnlike, in shew seem­ingWith places vnlike and differing, or seeming con­trarie in shew. to disagree from the place in hand, when they be com­pared together: and this vnlikenesse is either in words or maner of speaking, as Rom. 3. 28. Iam. 2. 24. so 1. Kin. 9. 28. 2. Chron. 8. 18. and Zach. 4. 13. Matt. 27. 9. where the Pro­phecie is ascribed to Ieremie: or els disagree in the meaning, as Act. 7. 16. Gen. 48. 22.

But heere note that discord is not in Scripture, neitherNo Scripture is contrarie to it selfe. one place contrarie to another, albeit through our ig­norance it seeme so to vs; but it is not so indeed. For in a contradiction, there must bee two places hauing theWhat is requi­red to make a contradiction. same words in signification: vnderstood of one and the same thing or subiect matter, the same reason and end in­ended, [Page 31] in one respect and maner of doing at the same time.

If these be so, there is a contradiction by affirmation and negation; as Faith alone doth iustifie vs before God: Faith alone doth not iustifie vs before God. Here is a contradicti­on.When there is no contrarie­tie. But if the places agree not to one indiuiduate thing, to the same part of that thing, in one and the same respect and consideration, & at the same time also, there is no contradi­ction betweene them. By this trie all the seeming contradi­ctorie places in the Scripture, & we shall find no opposition at all: As for example. In Gen. 17. 14. & Gal. 5. 2. seemes an opposition, but trie the places, & we shall find them disagree in time, so no contrariety. Likewise that of Rom. 3. 28. & Iam. 2. 24. agree not in the same respect, S. Paul speaking of faith iustifying before God: and Iames of faith instifying beforeHow to recon­cile places to­gether. men. The way to reconcile such places, must be these fore­said meanes as I haue said. But now to know when it is needfull to vse these meanes, for euerie text requires not thus much trouble:

This is the generall rule, if the signification of the wordsA rule to know when the text ac­cording to the letter is the true sense of the place, and when not. in any text, as they be there set downe, doe agree with the circumstance of the same place, it is the true sense thereof, as Act. 26. 23. Rom. 3. 10. But if the words carrie a shew of any thing against the analogie of faith, or against the Scrip­tures, or against the scope of the Scripture, or against com­mon good, or against the light of nature, conteining anie absurditie or shew of euill, as in these Scriptures literally ta­ken by themselues, without farther consideration, Luk. 10. 4. Matt. 10. 9. Matt 5. 29. Luk. 16. 8. Ioh. 6. 53. Reu. 22. 11. and such like; they are not to be taken literally, but figura­tiuely; & an other meaning must be made of them, than the letter giues foorth, agreeing with other Scriptures, the ana­logie of faith, with the circumstances and drift of the place, and the nature of the thing handled. To make this euident, we will bring in seuerall examples to declare the same of e­uident places, of figuratiue and obscure; of mixt, partlie euident, and partly obscure; lastly of places dissonant one from another how to reconcile them.

CHAP. VIII. Of gathering doctrines from the Text.

AFter Interpretation Logicall, Grammaticall, and Rhe­toricall, doubtfull things being resolued, and obscureWhat a Do­ctrine is. made plaine, followes the Collection of Lessons or Do­ctrines, which are propositions drawen from the Scripture, teaching somewhat to be beleeued, onely for informing of the iudgement. Heere first a Teacher must begin to builde, that knowledge may goe before zeale to guide the same: this of some is called the Didascalike or Doctrinal part of a [Page 43] Sermon, wherein a trueth is deliuered and confirmed; by this we onely learne to know and beleeue: But to effect and doe is another part of the Sermon, following vpon this: As for example. This is a plain Doctrine deliuered by the holy Ghost, Prou. 29. 18. Where there is no vision, the people perish: This onely informeth my iudgement to take knowledge of a thing, which is this; That they which want the prea­ching of Gods word, are in a fearefull estate; it is neither exhortation, dehortation, reprehension, commandement, promise, nor any such thing, (for these indeed are conse­quents of doctrines.) Many such places be, which are eui­dent doctrines of themselues: Roman. 8. 1. 1. Corint. 2. 14. Galath. 3. 10. 11. Hebr. 13. 4. Psalm. 19. 17. and a thousand moe; out of which if we please, we need not stand to makeHow to han­dle a did asca­like text, or a Scripture which is a do­ctrine of it selfe. A particular explanation of euerie word. other collection of Doctrines (except from the emphasis of a word, as an obseruation by the way) but foorthwith come to the vse which is to be made therof, after the words be explaned, and a briefe Paraphrase made thereon. As for example, take these words of Salomon, Prouerb. 29. 18.

They are a Doctrine of themselues as other Prouerbes be: Heere then begin to expound the words thus: Where there is no: in the Hebrue it is onely, in not, a Preposition with an Aduerbe, in stead of a Noune; meaning in the want, or in not hauing vision. Vision, this word is diuersly ta­ken in Scripture: first for an ordinarie meanes wherby GodThe diuers acceptions of a word, and the same prooued. reuealed his will to his Prophets, as Numb. 12. 6. and 24. 4. Secondly, for a more speciall manifesting of himselfe to Moses, as Numb. 12. 8. Thirdly, for the place of visions, Ierusalem, Esai 22. Fourthly and lastly, for the word of the Prophets, the messengers of God to his people, Esai 1. 1. Obediah 1. 1. where by vision is meant prophecie, andObediah 1. 1. vision and prophecie both one, 2. Chron. 32. 32. Act. 2. 17. Seers and Prophets were one, 1. Sam. 9. 9. Preaching is also called Prophecying, 1. Cor. 14 1. 2. 3. 4. 5. 13. which stands in the interpretation of the Scriptures, vers. 13. or expound­ing thereof, vers. 5. by words which may be vnderstood, v 9.What prea­ching is. to edifie, exhort, comfort and instruct the Congregation, [Page 44] vers. 3. 4. 19. In this last sense must this word vision be taken,After that the diuers sig­nification of the word is noted, them set downe one proper and apt for the text, and prooue how that, and not the other is fittest. The emphasis is noted, and how it serues to the purpose. and not in any of the three former senses; for this propositi­on is generall and euer true; but if we put in stead of vision, Hierusalem, it would be absurd to say, Where there is no Hierusalem, the people perish: or, vnderstand it of vision to Moses, or the other which were but temporary, & are cea­sed▪ must therfore we perish? It is to be interpreted therfore, preaching, called vision and prophecie for the excellencie thereof; so do also the learned expound it. The people, that is, persons of all sorts, and not onely the ruder multitude; the word is generall, and conteineth all. Perish, there is a singular emphasis in this word, and therefore interpretors diuerslietranslate it, To cease and leaue off; to decay; to go backe, to rebell, to be naked, to perish: all which doe well agree to this matter in hand. So it is, as if Salomon had said more at large; Where men are without, and want the trueA paraphrase briefe in signi­ficant words, according to the explanati­on, acceptati­on, and em­phasis of the words. preaching of Gods word; there all sorts of men begin to giue ouer good things which before they delighted in, they decaie in graces, and fall backe, become rebellious and wic­kedly disposed, whereby they make themselues naked of all graces, yea of Gods fauour, exposing themselues to their spirituall enemies, and so perish and come to destruction. Thus you see the doctrine explaned and enlarged by a pa­raphrase, to the capacitie of leuerie one; whereof in the next place are vses to bee made, and then as one thinks good, he may make some obseruation besides, after the ex­planation, acception, emphasis, &c.

The gathering of a doctrine, is where the doctrine is notWhat it is to gather a do­ctrine, and when, and also how. expressed in the text, and is collected by good consequent necessarilie. The doctrine is not to bee written from the text, as if the text were drawen to the lesson; and not the doctrine from it; but must follow iustâ consequentiâ; so is the collection [...] and [...], which is by helpe of Logicall affection of arguments; from a generall to a speci­all; from the whole, to the parts; from the proper adiunct, to the subiect; and from the cause, effect, subiect, contra­ries, comparats, definition and distribution. As for example: [Page 45] Ierem. 31. 31. I will make a new couenant; out of which, this doctrine I gather from the adiunct: That the Law of Mo­ses was not to bee perpetuall, but for a time till an other come in place thereof. Hebr. 13. 4. Hence this doctrine a­riseth: It is lawfull for Ministers to marrie, and their marri­age is honorable, which followes by iust consequent, a genere ad speciem, and is as good a doctrine, as if it had been said expresly; the marriage of Ministers is honorable, and the bed vndefiled. And thus he that so collects doctrines and deliuers them, is to bee heard as the mouth of God. And hee that thus can doe, is an Apollo [...] in Gods Church, mightie in the Scriptures, shewing by Scripture that which he teacheth, Act. 18. 24. 28. and shall conuince the conscien­ces of gaine-saiers, and establish the trueth in the hearts of the beleeuers, and be bold to vrge it vpon the hearers, as speaking with iudgement from authoritie.

In gathering doctrines which may be diuers waies obser­ued,Whence to col­lect doctrines. proceed in this order, both naturall, helpefull to me­morie, and also will occasion a man to thinke of manie lessons.

I. From the occasion of that Scripture; as diuers occasi­onsFrom the occa­sion. were of the Psalmes, of S. Pauls Epistles of the spee­ches of our Sauiour Christ; of the Sermons in the Acts; and the same of other Scriptures, sometimes one, sometimes an other, and so accordingly may many doctrines be ga­thered.

II. From the coherence (when it is) with the other wordsFrom the co­herence, whe­ther it be a bare affirma­tion or nega­tion. A reason, or moe reasons of that which went before: a preuention of an obiecti­on: a conclusion in that place of Scripture:

If a Reason, it may teach to obserue, that a reason is to be giuen of that which is deliuered for confirmation, and that a bare assertion without proofe is not sufficient.

If the matter bee followed, but without any reason an­nexed, it may shew the same sufficiently prooued, and easie to be receiued.

If moe reasons bee brought in, and the matter much vr­ged, and largely stood vpon, it argues the necessity of that point; the earnest endeuour of the author therein, & that it [Page 46] is hardlie receiued of men as it ought, or easily reiected ason: a simili­tude, an ex­hort. dehor­tat. comman­dement, &c. it ought not to be.

If the words be a preuention of an obiection, wee may gather that in teaching, there is as well required wisdome to preuent a foe, as to instruct a friend.

If a conclusion; a time to be obserued to end euery thing, wherein is wisedome how farre to speake in a matter, and when to conclude and be silent.

If the words bee a similitude, to illustrate the matter; it may not the obscuritie of the point handled, or the plaine and euident dealing of the Author, noting withall the kind of similitude, and whence it is fetched.

Lastly, If an exhortation, threat, promise, &c. wee may collect the vse of them, for that end which the spirit vseth them.

Also from Commandement affirmatiue and exhortati­ons; that we are vnapt and slow to a thing. From Comman­dement Negatiue and dehortation; our aptnesse to a thing. Withall prooue the exhortation to be necessarie, or dehor­tation, also promises and threats by other Scriptures and examples; and shew wherein also the promises and threats made, doe stand, and in what particulars.

III. From the scope and maine drift of the words:From the scope. There is but one true sense of a place, one scope, and one proper do­ctrine or pro­position. Of a generall proposition or doctrine ga­thered out of many words, from the most principall scope. which doctrine is chiefe and principall of that Scripture As there is but one drift, so but one proper and most naturall doctrine of that place, which though it may be deliuered in a few words, yet it is conteined sometimes in many, some­time in fewer verses or words. As for example.

In handling the Epistle to the Romans, after the Preface to come to the matter, we shall finde the first scope and principall proposition, conteining the same, to bee this: That there is but one way for all, Iew or Gentile to attaine salua­tion, euen by the faith in Christ, wrought by the Gospell, the po­wer of God to saluation: which doctrine is conteined and fol­lowed from the 16. verse of the first Chapter, to the begin­ning of the 19. chap. whereunto all that is spoken is to be re­ferred, as conteining reasons to confirme the same.

But now heere note, as there is a generall scope, and so aPropositions or doctrines lesse generall drawen from the words which haue a more speciall scope. The lesse gene­rall prooueth the more gene­rall. doctrine; so are there other propositions lesse generall con­teined within the same, and serue to prooue the more gene­rall; the words hauing a generall scope to prooue like­wise these lesse generall propositions. As to declare my meaning: The generall and principall proposition you heare what it is, now besides, the Apostle deliuers other propositions, Generall as Rom. 3. 9. All men are sinners; which doctrine is conteined from the 18. vers. of the first chap. to the 19. verse of the 3. chap. Againe, that the workes of the Law iustifie none: That faith alone iustifieth. All which propositions, as they proue the principal scope; so the verses wherein these prepositions are set downe, must yeeld these doctrines, & the words must be applied to proue the same: For wee cannot inferre by a true immediate conse­quent, the principall proposition out of them, which haue aSome verses or words, which come in by the way, prooue not other pro­positions either general or spe­ciall, but haue an especiall drift as the oc­casion is, for which they are brought, and so thereafter is the doctrine thence to be collected. more particular scope. Again, this is to be marked, that ma­nie things come into a discourse by the way, in handling of a matter, which are carefully to be obserued & taken heede vnto, which neither serue to prooue either the principall scope, or the lesse generall doctrines; but comming in by way of preuention or other occasions haue (as I may saie) their indiuiduate scope: and so their like distinct and seue­rall doctrines by themselues, as Rom. 3. 1. 2. where the scope is not that all are sinners; but to shew by way of preuention; that though the Iewes as well as the Gentiles be vnder sin: yet haue they their preferment aboue these: there is the scope differing, the doctrine must differ also. So the v. 3. and 4. proue not the prerogatiue of the Iewes; the scope of the two first verses: but are brought in by occasion of the Apo­stles owne words, to preuent them. The purpose whereof is to shew that God is true and iust in his word and promise (though some do not beleeue the same) and is not without effect.

Thus we see scope vpon scope in handling one chiefe point; where also wee vnderstand how the generall is ap­proued by the speciall: the speciall by the words, which con­taine [Page 48] them same: so also will the words of an indiuiduate proue the scope, and proposition gathered from thence: As for example: Act. 15. 21.

Which words containe reasons why the beleeuing Gen­tilesAn example, sha [...]ing how the words prooue the ge­neral doctrine or scope, and that the same words affoord seuerall lessons agreeing with the principall doctrine and scope. in some things should restraine their liberty for the wea­ker Iewes sake, who might be easily offended: and hard­ly yet bee drawen to their liberty in Christ by the impedi­ments heerein declared: it is the speciall scope of these two verses, 20. 21. differing from that which went before.

The doctrine is this: That the stronger is to beare with the weaker in indifferent things, when they see reasons that as yet hold them in their weaknesse, till they be better in­structed: euery word containeth a reason to enforce this lesson to be receiued of the Gentiles, in the Iewes behalfe.

1. From the authority of their opinion, Moses the man of God. 2. From the antiquity of it. 3. From the genera­lity thereof, in euery city. 4. For that there be preachers and vpholders of the same. 5. They haue the letter plainly, for that they hold. 6. They see yet a present publicke obser­uation of Moses, euery sabbath. Therfore sithence they haue such pulbackes, reasons yet to withhold them, they are a while to be borne withall: and their liberty for feare of of­fence to be restrained.

The scope thus we see, and the words to containe reasons and arguments to enforce the same, out of which arguments many doctrines may be gathered agreeing vnto the scope: As thus:

Opinions of great persons once generally receiued are of great authority to bind men vnto them, and hardly can they be induced to forsake the same.

That antiquity, and so custome, in any religion holds so professors to like thereof, as they will hardly see their errors, and yeeld to a manifest truth of late come to light, andFrom the ma­ner of deliue­ring the words Grammatical­ly, and Rhe­torically. knowen but to some. And so of all the rest of the former reasons may thus lessons be gathered fitly, to informe out iudgements from the scope.

IV. From the maner of deliuering the words, by a [Page 49] Grammaticall Ellipsis, note the celeritie of affection or breuitie thereof, as Genes. 11. 4. Act. 5. 34: Exod. 22. 23: Psal. 6. 3. And so also the vse of Grammaticall figures approued. By enallege of tense, note the certaintie of the thing, Gen. 10. 3. Esai 9. 6. and 21. 9. By iterating of Noune Substan­tiues in the same Case, sheweth either:

• an Emphasis, Psal. 133. 2. Luk. 6. 42.
• or a multitude, Genes. 32. 16.
• or a distribution, 1. Chr. 16. 13. Le. 17. 3. 2. Chr. 19. 5.
• or els diuersitie and varietie, Ps. 12. 13. Pro. 20. 10.

By iterating the same substantiues in construction in the singular number, they note an Emphasis and certainty, Exod. 31. 15. Micheas 2. 4. in the plurall an excellencie, Ps. 136. 2. Eccles. 12▪

By repeating of the Verbe may be taught an Emphasis,

By repeating of Adiectiues shew an amplifying, en­creasing, or extolling of the thing, Ier. 24. 3. Esa. 6. 3. Exod. 34. 6. Ier. 7: 4. & 22. 29.

By iterating of a Coniunction, vehemency. Eze. 13. 9.

By repeating of a Sentence: either

• Distribution, as Ezech. 46. 21.
• or Emphasis, Exod. 12. 50. Ps. 145: 18. and 124. 1.
• or for Explanation, Ps. 2. 3.
• or for Confirmation of the matter, Ps. 33. 11.

By an ironicall speech, a reprehension and the vse thereof.

By interrogation, a vehement affirmation, Gen. 47. Iosua 10. 30. Iudg. 4. 6. Iohn 4. 35.

2. or Negation, Gen. 18. 4. Matt. 12. 26.

3. or prohibition, Psal. 79. 10. 2. Sam. 2: 22.

4. or diuers affections, as admiration, pitie, com­plaint, Ier. 14. 19. Matth. 23. 37.

5. or reprehension, Psalm. 8. 10. Esai 1. 21. Psal. 22. 1.

So doth an Exclamation note as much.

By Concession note a negation & reprehension, 2. Cor. 12. [Page 50] 16. And by al these the vse of Rhetoricke is confirmed. Also from promises or threats conditionally deliuered, and the end wherefore. Out of all these (nothing in Scripture being in any maner vainly vttered) some good obseruation may be made.

V. From the order of the words as they be placed (ei­therFrom the or­der of the words and placing of them, and so of the parts of the diuision of the text. one part of the diuision, or one word) before or after an other, as Ezech. 18. 30. Act. 26. 18.

Opening of the eies before, turning the lesson, knowledge before repentance. But heere the nature of the thing is to be considered, and other reasons of so placing the matter, whether naturall order bee kept or no. For as nothing is spoken idlie, so nothing is placed rashly by the pen man of Gods spirit in the Scripture. We in ordinarie talke, seriously speaking and wisely, will neuer misplace our words wit­tingly in waightie matters. God disposeth of our words, Prouerb. 16. 1. much more of the Canonicall and holie wri­ters.

VI. From the coupling of words and sentences: by Co­pulatiueFrom coupling of words and sentences. Coniunctions, shewing the parts to bee both true together, absolutely and not separablie in that matter or circumstance, as Eccles. 12. 13. the feare of God and keep­ing the Commandements are inseparable, Psal. 34. 21. both the parts true, see Psal. 33. 17. Matth. 10. 1.

From disiunctiue Coniunctions, shewing that but one of the words or sentences is true, or so to be in either, but not both, as the place intendeth.

VII. From the seuerall words: for God puts not onelyFrom the seue­rall words one by one, and this is diuersly done. matter into the mindes of the writers, and directs them in the maner, but also guides them in setting it downe with words, Ierem. 1. 9. 2: Samuel. 23. 2. Our Sauiour extends the trueth of the Word to an iota or a tittle, Matth. 5. 18. so substantiall is euerie thing which therein is set downe.

Now this collecting of lessons from the words is diuerslyHow many waies obserua­tions may bee gathered from the words. done.

First, from the naturall and most proper signification and emphasis of the word.

Secondly, from the figuratiue vse thereof, conteining some metaphor or other trope.

Thirdly, from the Grammaticall adsignification of the number, as the Apostle doth to the Galath. 3. 16. So of the Case, Gender and Tense, speaking in the Present, Perfect, or Future tense. This is Musculus course, obseruing that he saith not thus and thus: but so and so: and thence col­lecteth lessons.

Fourthly, from a Logicall affection of a word; to an o­ther thing, as a cause, effect, subiect, adiunct, and so forth.

Fiftly, by making a question out of the words, and an­swering the same; which answer being prooued, must stand for a doctrine; and may be deliuered in a proposition. This way was practised by the reuerend man, Master Perkins.

VIII. From the circumstances of the time, quando. From circum­stances. Day, night, winter, summer, present, past or future, fit, in­conuenient, aduerse, or prosperous: quandiu, how long, or short; once, or often, Hebr. 12. 26. 27.

2. From the person, God, Angels, Men; Diuell, and ill Angels, and Men; publike and generall, as Adam and A­braham; or priuate, ordinary or extraordinarie: Sex, man, woman, age, birth, countrie, estate, place or calling in Church or Common-weale: qualities of minde or bodie, good or bad, elect or reprobate.

3. From the place: heauen, earth or hell: sea, land, ho­lie, prophane, large or strait, common or proper, and so foorth.

But heere note, in gathering lessons from examples, to make a difference betweene the person of Christ and men. Our Sauiours example euer good for instruction; yet not in all things imitable, as what he did and spake as God; and what appertained to his proper office and Mediatourship. So men may be good, as yet often they doe ill, wee must therefore consider the act or speech of the person; and then the person himselfe, with all the circumstances of the same before noted; and so gather the doctrine, els may we erre, and collect that, which by iudiciall examination will not [Page 52] stand, nor be found sound and approoueable.

IX. From the matter conteined in the words; Ecclesi­asticall,From the di­uersitie of matter contai­ned in the words. Politicall, Domesticall, and so from the Ethicks, Naturall Philosophie, Mathematicks, and Arts or Science therein conteined. As for example. Psal. 72. 1. Giue iudge­ments to the King [...] God. Heere to take occasion to speake of politicke gouernment. (ô God:) from this to handle that point of Diuinitie concerning God. Righteousnesse: from this to speake of Diuine, Morall, and Christian Righteous­nesse. (Sonne:) from this to speake of Oeconomicks some­what.Whence to be­gin and what it is to handle a cōmon place. And so likewise out of any text to fall into a Com­mon place; which is to handle a thing by the definition, di­stribution, cause, effect, by the agreeablenesse with, or dis­agreeing from other things: all which are to be proued by Scripture, reason, and testimonies; and so must be in stead of doctrines; whereof vses must be made as of collected lessons; to conuince the false definitions and distributions; to instruct for practise, and correct vice by the same; and to comfort as the matter shall serue.

The common maner of proceeding into a Common place, is by these formes, (as) heere let vs see what this is: (or) we haue occasion hence to speake of such a matter,When to com­mon place. and so foorth. But yet it is not conuenient to take euerie where occasion to Common place vpon anie word, but vpon such as the text may well affoord, when the people need to be enformed thereof as yet ignorant, being an vn­catechised Congregation: or when some notable vice is commonly committed, and necessarily to be corrected: or some godlie dutie to bee commended; happelie made then no account of, or contemned, as is the preaching of the Word, and so foorth.

X. From a thing by proportion and resemblance to anFor a thing by similitude and proportion. other, as Hebr. 11. 1. as Abraham left his naturall country at Gods bidding, to enioy Canaan; so must we this world, to inherit heauen. And such lessons may be followed and vrged, where good reason may be giuen of a true proporti­on betweene things compared: as Abraham fitly heere may [Page 53] be for euerie Christian; and Canaan was a true type of heauen.

Thus wee see how wee may make an Allegorie, which isHow to Allo­gorize law­fully. not simplie vnlawfull; for the Apostle doth allegorize, 1. Cor. 9. 9. And it is but an argument drawen from a simili­tude, when the words are expounded mystically, otherwise then the litterall sense doth affoord.

But in gathering allegories: First, gather them after the true and naturall sense be deliuered, and not before. Se­condly, let them not be too farre fetched, strained, obscure, or foolish: but agreeing with the Analogie of Faith, and o­ther manifest Scriptures. The best Allegorizing is when the parts of the allegorie may be referred to other Scriptures, speaking of the same properly, as Matt. 26. 36. and so forth. Where Christ may resemble euery pastor: Peter, Iames, and Iohn, Christian professours. Gethsamine, the Congrega­tion; their sleepe, sinne; Iudas, the diuell.

The proportion then is this: As the Disciples in Gethsa­mene, though warned to watch and pray till Christs com­ming to them againe, yet fell soone asleepe: and had not Christ returned and awaked them, Iudas and his traine suddenly had seazed vpon them. Euen so, though a Pastor teach his flocke, and forewarne them, and leaue them but a while to themselues; they will soone fall to sinne, and bee suddenly ouertaken of the diuell and his instruments, if hee come not eftsoones againe to call them, and stirre them vp to godlinesse. This allegorie is true, and apt; for Christ is called a Pastour; the three Disciples were Christians; sinne is called sleepe, Rom. 13. and Iudas a diuell; men are apt to sinne, as to sleepe; and the absence of a Pastor very perilous: Prou. 29. 18. so as this agreeth with other Scriptures and the Analogie of faith. Thirdly, handle an allegorie briefly, and vse them not too often. Fourthly, let the vse and end be for instruction of life, but not for any proofe of doctrine. Fiftly, let the ancient, graue, and wise collect them. It is not a safe way for yoong beginners not well exercised in the Scriptures, and grounded in the trueth. Allegories are [Page 54] delightfull, and therefore youth will (as I may say) lasci­uire, soone waxe wanton immoderately heerein, and so in stead of vsing, abuse the Scripture.

CHAP. IX. Of making vse of the doctrine, shewing what to doe with it.

AFter the deliuerie of the Doctrine, enforming the au­ditoryHow to make vse of the doctrine. that there is such a thing, and what it is, followes the vse necessarilie; that the hearers may know what to doe with that which they so vnderstand. These two cannot in [Page 60] nature be sundred; nothing can be taught but there is an vse and end thereof; and these bee distinct in nature; the doctrine goes before, and the vse comes after. A les­son without vse, is as a deuised thing idlie without end. And it is lesse cunning to giue a precept, then to shew aptlie the vse thereof. Wee must therefore first in euerie Scripture shew the doctrine; as laying a ground of our speech, and thereon build the vse for further edification.

The vses which are to bee made of doctrines are princi­pally [...]. these foure, as it is, 2. Tim. 3. 16. Rom. 15. 4.

I. The first is Redargutiue; when the doctrine is vsed to confute an souerthrow an error or heresie, contrarie to that trueth in the doctrine. And this is the dutie of a Tea­che [...]; the Prophets vsed it, Esai 44. our Sauiour Christ, Matth. 5. & 6. & 15. against false interpretations, traditi­ons, and against false opinions. Matth. 22. So likewise the Apostles, A [...]. 17. 2. & 9. 29. and heerein he must haue a­bilitie, Tit. 1. 9.

CHAP. X. Of Application of the vses to the hearers.

THe vse being made aptly, next and immediately fol­lowes the application; which is not the vsing of do­ctrines to seuerall estates: for vse and application so areWhat applica­tion is, and how it diffe­reth from vse. made all one; which in nature are plainly distinct. But ap­plication is a neerer bringing of the vse deliuered, after a more generall sort, in the third person, as spoken to persons absent; to the time, place, and persons then present: and vttered in the second person, or in the first, when the Mini­ster, as often the Apostle doth, will enclude himselfe with them.

This is liuely set foorth vnto vs in the speech of Nathan [Page 71] and Dauid together: Nathan comes with a parable andAn instance of doctrine, vse, and a­plication. shewes thereby a thing done, which is the doctrine. Da­uid he makes an vse thereof, and speakes in the third per­son: and Nathan makes application of that vse made from the third person to the second, Thou art the man, 2. Sam. 12. 7.

This is the Ministers dutie, Esai 61. 1. Ezech. 34. 15. 16.The minister ought to make application. Luk. 4. 18. Tit. 2. 2. 3. 4. It was the Prophets practise: Na­than to Dauid, the Prophet to Achab, 2: King. 20. 42. Our Sauiour vsed it, Matth. 15. 6. 7. S. Peter to the Iewes, Act. 2. 36. And Stephen to those that heard him, Act. 7. 51. ThisThe excellent profit of ap­plying. home-speaking is the sharpe edge of the sword, the word of God, this bringeth the vses to their proper places, as salues clapt to the sores of such patients, as Ministers then haue in hand. This indeed is it, which makes faithfull Mi­nisters teaching, vnsauorie to carnall and euill men: And by this they are said to name men in the Pulpit, & gall some personally: when no man is named: but the vse of corre­ction of some vice is made in the second person to the hearers.

This makes a great difference of mens Ministeries, why some are iudged so plaine, and other so plausible, and why some mooue one way or other, to bring men to bee better or woorse: others onely enforme but reforme not, because they speake too generally, and preach as if they meant other persons, and not their present auditorie.What kinde of application is most liked of the wicked, and what not.

If they make application of vses, its but of instruction and comfort which the wickedest man can away with. For instruction presupposeth to vertue and stirs vp to good life, which the worst would gladly haue a name of; and so for praise and reward sake, will listen to it: the other is comfort and preaching of peace; which none will refuse. And this kinde of application is common with some, as all that consi­der of their courses may plainly obserue. But the applicati­on of the vse of conuincing, but especially of Reprehensi­on and Correction, the wicked will at no hand abide, be­cause those words sound like Micheas Prophecies in [Page 72] Achabs eares, neuer good. Which makes many meallie mouthed, become so full of discretion (winding vp foule offences, into seemely tearmes) as this discretion hath al­most destroied deuotion, policie hath in a maner thrust out pietie: and we see by this meanes, sinnes so reprooued continue, by such plausible preaching, vnreformed.

Application in this sort must needs be vsed: No plaisterApplication necessarie. cures when we doe but onely know it; nor the vse when it is heard of: but the particular application to the sore doth good, and then it is felt and mooueth. It is not the sight of a treasure, nor knowledge of the vse whereto it serueth, which mooueth much the beholders, but if one come and tell them it is theirs, this application workes vpon affection. Obiect. Some men say, that this kinde of applying is not for all au­ditories, because some are so wise, as they hearing the do­ctrine and vse, can make application thereof themselues. Resp. It is not what men can doe, but what they will doe: nor what they will doe neither, but what is our office and and discharge of our dutie; wee may not presume of other mens doings, and neglect that we should doe by the Com­mandement of God and practise of the Prophets and Christ himselfe.

For a Minister to make application to his hearers, to do itHow to make application profitably. profitablie, he must preach to them from knowledge out of himselfe, feeling the corruption of nature, and being able to decipher out the old man: Secondly, also from the knowledge of his auditorie, what errors are amongst them, what practise of vertue, what vices generally, or in particu­lar callings, who comfortlesse or discouraged, and neede consolation: Concionator (saith one) debet concionari ex praxi sua inprimis autem auditorum: that like a Physician skilfull of his patients disease, he may fitly administer a right potion: or like a wise Councellor in his Clients cause, hee may giue sound aduice for safetie and defence.

To haue this knowledge, it is fit for the Pastor to bee resident on his charge, to conuerse familiarly with his peo­ple, seeing and obseruing them, and to haue helpe also of [Page 73] the house of Cloe: that so Paul may by faithfull relation, heare from others (but in this point bee not light of be­liefe) what by himselfe alone hee can not come to vnder­stand.

In application there must be had a due regard, discerning aright, to giue euerie one his portion: in which that exhor­tation of the Apostle taketh place; Studie to yeeld thy selfe approoued of God, a workeman, not to be despised, duly diui­ding the word of trueth.

The ignorant and docible erroneous, must be enformed in iudgement, with the spirit of discretion and meekenesse; the vertuous exhorted to constancie, and encouraged; the vitious reprooued after the nature of the offence, and the qualitie of the offender.How to speake zealously and yet in modera­tion.

In which point, because there are Iohns and Iames, who in their zeale may forget themselues, I will deliuer a few rules for the moderation of zeale, to speake words with au­thoritie; and to keepe within compasse; that as we may not offend in plausible tearmes, to sooth vp sinners, so wish I we should not, in sharpe and bitter reproofes without suffi­cient ground: Els sinne may bee disgraced, and Epithets may be giuen to the sinner, according to the transgression, without iust imputation of railing: for so we may reade in Esai and other Prophets: we haue the example of Iohn Baptist. yea our Sauiour Christ and the Apostle to theTit. 1. 13. Act. 13. 10. First be mind­full of our selues. Galat. 3. 1.

I. Consider thine owne selfe apt to the like sinne, Gal. 6. 1. or guiltie thereof, or of some as ill: that then in all thou doest speake so to them, as also to thy selfe, which will make thee moderate: yet this is true, that what a man feeles to be ill in himselfe, if he be truely penitent, and would be freed from it, the hatred to it will make him earnestly speake against that sinne when occasion is offered.

II. Weigh what a one thou art, yoong or old, one heldSecondly con­sider thy person. illiterate, or learned, vicious or of godly life, beloued and honoured, or hated, and in contempt; for after the accep­tance of the person, so are his words esteemed: youth and [Page 74] ignorance procure small approbation: dislike will receiue no counsell, much lesse admit of reprehension. As thou art in estimation, so maiest thou proceed: howsoeuer, speake that which thou oughtest, and be circumspect in the maner to speake as is meet.

III. Neuer speake with partiall affection against any inThirdly be­ware of parti­all affection. a spleene, euill will seldome speakes well: hate sinne and no mans person: and speake for amendement with the wit­nesse of thine owne conscience before God. The Pulpit is not a place, in shew to be zealous against sinne, and intend nothing but reuenge of priuate wrong from inward grudge: this is railing and abuse of the Word.

If a partie offend, hauing done thee wrong, being thy aduersarie, and yet his sinne of necessity deserues reproofe; thou maiest reprehend the crime, but beware of the least shew of priuie malice, and preuent by all meanes conceits thereof. In all reproofes and checkes, shew that they comeHow to mani­fest our loue in reprehensions, without ha­tred of the persons. 1. Cor. 11. 1. 18. Act. 3. 17. of loue, and not of hatred, in this maner. First, by vsing before friendly appellations. Secondly, by praising fully the good in them woorthie commendations: so doth the Apostle to the Corinthians before hee reprehended them. Thirdly, beware in aggrauating the offence, or long stand­ing thereon: suppose the cause to haue beene ignorance, and testifie hope of their amendement. If it bee of obstina­cie, note it lightly, and shew what an euill it is: but withall, if iust occasion be, suppose it growes not from the offenders disposition, wisedome, nature, and former experienced tractablenesse: but rather from some froward persons euill counsellours: and these censure deepely, laying the sinneGal. 5. 10. 15. vpon them, and in their person, condemne the trespassour thorowly; for reprehension will so bee better borne with, then when its direct and plainly turned vpon a mans owne person alone. Fourthly, in conclusion, manifest thy dislike and griefe to be constemed to take this course with them, and excuse thy selfe: First, from the necessitie of thy cal­calling, vpon a fearefull penaltie, and sinne binding thee thereto, Ierem. 1. 17. Ezech. 33. being Gods commande­ment [Page 75] also, Esai 58. 1. Secondly, the safetie of their soules: and therefore thou doest it from loue and compassion to­wards them. Thirdly, vse louing tearmes, with milde ex­hortations, to heare with patience, and to iudge afterward. Fourthly, promise by their amendement, to giue ouer, and that it shall bee onely long of themselues, if euer the like course be taken with them any more. Fiftly, end with pro­mises of Gods mercie, good acceptance with the Church, and their inward consolation, if there be anie amendement. If by this meanes they take not well thy admonishments and reproofes, they are inexcuseable, and thou hast wisely and faithfully discharged thy dutie to thy comfort.

IV. Consider the fault committed or dutie neglected,Fourthly, weigh the sin, to keepe mea­sure in re­proofe. an error or heresie maintained, the partie offending igno­rant or obstinate, a publicke person or priuate, &c. and ac­cordingly proceed, as time, place, and occasion in godly wisedome shall be thought fit; offences are not equall, nei­ther all persons alike, Iude vers. 22. 23. and of this speakes S. Gregorie in his Pastorall: Non ca, inquit, & eadem exhortatio cunctis competit, quia nec cunctis par morum qualitas, saepe alij officiunt, quae alijs prosunt, & leuis sibilus equos nutigat; catu­los instigat, &c. Those that fall of infirmitie restore with the spirit of meekenesse, Galat. 6. 1. Speake to the elder men asAll not to be alike dealt with, but some more sharply and with other more mildely. to Fathers, to the yoonger as to brethren: shew euidently what sinne is to all, but haue compassion to the parties, and with patience expect their amendement, 2. Tim. 2. 25. 26. for priuate offences, take a priuate course: but open trans­gressors reprooue openly, 1. Timoth. 5. 20. Galath. 2. 11. 14. yet first more generally, omitting circumstances: if this preuaile, then cease to reprehend, and blesse God for their repentance: shew some example of repentance in that kind, how acceptable it is to God, and cause of reioicing to all; but if not, then come to them more particularlie by circum­stances, that they may, will they nill they, take notice of whom it is spoken; but without nominating of the person, till the Churches publike censure of excommunication be iustly pronounced against him. The obstinate being great [Page 76] persons, the greater they be, are the most roundly to be dealt withall. For by how much hee is mightie, by so much his sinne is the greater; the more odious to God and dange­rous to other. Therefore we reade how the men of God dealt verie personally with Kings, Princes, false Prophets and Priests, as Eliah with A [...]hab; Elisha with Iehoram; Iere­mie with Pashur; Amos with Amaziah; Iohn Baptist with Herod; our Sauiour with Scribes and Pharisees; Stephen with the high Priests and Elders; yea S. Paul with the Apo­stleGal. 2. Act. 13. 10. Peter, and the same Apostle with Elymas the Sorcerer, who was reprehended vehemently, and with most bitter speeches, as could in a maner be deuised. But wicked po­licie holdeth this no good course now adaies: fearefull spi­rits dare not so discharge their duties vpon such brasen wals; because they by sin, are deeper in offence to God, & more scandalous than other: Their subiection to the Word, is example to others. Round, but wise dealing with them is terrour to others. The neglect whereof appearing to theWhat hurt commeth for want of plaine dealing wisely with the mightie. Fiftly to keepe moderation in reprehensions attend to the words vttered. world, and in steed thereof, fined plausible speeches to please brought in, causeth much preaching to be but per­formed for fashion: religion to be held meere policie: Prea­chers themselues to be but as other men.

V. And lastly in bitter reproofes, to set an edge there­on, and yet keepe thy person in authoritie, and words in re­gard: Vse no speeches of common reuilings, but such as haue proceeded out of the mouth of God against sins & sinners ingenerall, or against those euils or such like offen­dors as thou art speaking against, set downe in the scripture.

Againe, bring in the Prophets or Apostles, speaking in their owne words, as if wee would reprehend Briberie in great ones, we may say: I will not reprooue this sinne, but Esai he shall tell who they be, and what to be compared vn­to, and so bring in his words; Esai 1. 23. So against wicked Shepheards, bring in Ieremie cap. 23. 1. 11. 14. Lam. 2. 24. Our Sauiour against hypocrites, Matth. 23. and so of other sinnes: Also the sayings of ancient Fathers, as speaking for vs: which will much helpe, to make the reprehension more [Page 77] acceptable: and will preuent the reproch of railing and in­temperancie. We must in this crooked generation bee as wise as Serpents; sot hat we keepe the innocencie of Doues.

And thus much for application: which as it is distinct from vse, so haue I seuered the precepts of both, for bet­ter vnderstanding thereof. Neuerthelesse vse and applica­tion in Preaching may be conioined in one speech: the vseHow to [...] vse and appli­cation in one. being deliuered in the second person to the auditorie pre­sent as an applied vse: except it be such an vse, as fits not to be applied at that time: Application is to be made of all such vses as serue for conuincing, correcting, instructing, and comforting the present auditorie.

CHAP. XI. Of Preuention of Obiections.

AFter Application followes Preuention of Obiections:Men neuer rise vp to de­fend them­selues against the minister but in applica­tion. for men are no sooner spoken vnto, but if they dislike any thing they will speake against it: if disobedient or erro­neous and reproued, they will stand vpon their defence, and will obiect against vs, for their waies and opinions. If exhorted to good things, they haue their excuses; all which must be taken away. Thus did our Sauiour Christ, as Luke 4. 23. It furthers much the matter, and cuts off theWhy and how to preuent ob­iections. occasion of cauils. First, it is done either by propounding what might bee said and answered, as in the place of Luke, our Sauiour doth. Secondly, or els to answer an obiection which might be made closelie, without mentioning of it, as the Apostle S. Paul doth often in his Epistles.

In this, three things are necessarily to bee conside­red:Three things needfull heerein. First, when it is needfull to make obiections and to preuent them. Secondly, what to obiect and answer. Thirdly, how farre it is needfull to proceed heerein.

I. Its needfull, first, when the word of the text it selfeWhen it is needfull. affoords plainly an obiection of necessitie to be answered. Secondly, when either a doctrine gathered, causeth anie, or a mans owne words, in following a matter, occasioneth [Page 78] an obiection, as it often may doe: and therefore great care must be had, and wee must weigh our speeches to preuent euer (if any thing slip vs, as not well or doubtfully spoken,) mens cauilling at that which we vtter. Thirdly, if you speak before a captious companie, and that thou art perswaded such there be, who will dislike some particulars which thou art conscionablie to deliuer. Fourthly, when a controuesie is to be handled in a learned auditorie, against the common aduersarie. In which respects preuention of obiections is to be vsed.

The obiections either openly to bee made, or closely toWhat things to be preuen­ted. be preuented, are such, as the omitting thereof, might oc­casion in thy speeches either conceit of error, some appro­bation of sinne, or some senselesse absurditie: also whaso­euer may be a let and hinderance to the receiuing of that which is taught or exhorted vnto, must by this meanes bee remooued. For alwaies there must bee vnderstanding to know, both what we say for and against any matter, or also what may be said with or against, on the contrarie, by anie other; els the matter will not succeed so well as we would desire.

II. Heere for the Minister, to bee able to answer obie­ctions,What the Pa­stor [...] to con­sider of to be able to preuent obiections. and to preuent what may be said, must in exhorta­tion to vertue, consider carnall excuses and impediments which may keepe men from the entertainment and practise of that vertue. In dehorting from vice, what shew of reason men make from pleasure, profit, honour, custome, and ex­ample to deteine them still therein.

In conuincing of errors what arguments the aduersaries haue, what obiections against our reasons, to answer and o­uerthrow them. Lastly, in comforting weigh what the af­flicted may say, to repell comfort, whether their afflicti­on be inward or outward and thereto answer. By this means we may become skilfull in this necessarie point in preach­ing.How far to proceed in this matter.

III. For the measure heerein, how farre to proceed, stands in the wisedome of the Speaker, in the knowledge [Page 79] of the hearers, and the necessitie of the matter in hand. All matters are not alike difficult or of hard receit: nei­ther all congregations learned, able to make obiections, or to vnderstand betwixt an obiection and an answer: and therefore lesse care of preuention is to bee had and vsed a­mongst such in doctrinall points.

Whatsoeuer the matter or auditorie is, wee are not to continue making so many obiections, as either we can de­uise or finde written from other, so should we make no end; and such a course as soone maketh doubts, as resolues them, breeding in some mens heads an humour of contra­diction, and to others occasion of contention rather than to the hearers sanctification and edifying. What thou in thy wisedome shalt hold to be sufficient for the matter, conue­nient for the time, place and persons; so farre proceed and no further. If any be not fully satisfied, let them be entreated to enquire further in priuate conference. For it is not fit, yea it is verie hurtfull, to make the Pulpit a place for a continual and full handling of controuersies in a common auditorie.

CHAP. XII. Of the conclusion of the whole Sermon.

AFter all these followes the conclusion, and knitting vp of the point handled, and of the whole Sermon.

But in all this which I haue spoken, my meaning is not,Note. that in Preaching, a Minister, after hee be entred vpon his text, should euer say: This is the doctrine, this is the proofe, this the vse: now to the reasons, now we will make application, and preuent or make obiections: which is, I confesse a plaine way, to a rude congregation, easie to bee conceiued and written of such as attend and will take the paines: but it interrupts the course of the speech, and it is too disiointed, and lesse patheticall. Therefore albeit for the vnderstanding of the things distinctly by them, I haue made seuerall Chapters, yet the Preacher, which will fol­lowArtis est [...] ­re artem. this course, may in speaking knit them altogither in a [Page 80] continued speech after the maner of an oration, keeping the method to himselfe: passing from the doctrine to the proofe; from the proofe, to the vse; from the vse, to the reasons thereof; from thence to the application, and to preuention of obiections: and finally so conclude eue­rie doctrine: and one finished, passe by transitions, vt­tered sometimes in one tearme, sometimes in an other, to a new doctrine in like maner, and so in all to the end of the Sermon: the finall conclusion of all.

Touching the finall conclusion of the Sermon: it mustHow long time conuenient or­dinar [...]ly for a Sermon. bee made within the compasse of the houre, or imme­diately after, except vpon extraordinarie occasion: Nei­ther is this to binde Gods spirit to an houre: but to follow the order of the Church, and thereupon the expectation of the hearers, and their infirmitie; which who so regardeth not, knoweth not well how to keepe measure in speaking: neither hath discretion to see what is conuenient. ManieThe discom­moditie of passing ouer commonly the a pointed time. for want of obseruing time, and commonly going beyond the customarie space allotted thereunto, doe make their labour to their daily hearers tedious, themselues to be con­demned of pride, louing to heare themselues talke; or of folsie, without wit to keepe a meane, or to know that as much may be vttered in an houre, as can be of any almost rightlie vnderstood and well caried away. Heereof riseth the occasion often of the contempt of some such mens en­deuour, this scandall also, as if the publicke assembly is made Auditorium non Oratorium: that such preachers are not painfull, to compact things substantially together: but talke at randome, & quicquid in buccam venerit proferre.

In the Conclusion must be, First a short repetition onelyWhat must be done in the conclusion. of the principall doctrines and vses of the whole Sermon, especially if the Preacher be a stranger, and doth but make one Sermon: els in ordinarie exercises continued: the re­petition may be deferred vnto the beginning of the next Preaching: and verie fitly to be as well a renuing of the old as teaching of new,

II. A pithie, forcible, and louing exhortation to mooue [Page 81] affection, and to quicken the hearers to vnderstand: to holdIn conclusion to be most patheticall. the trueth taught: to detest the errours conuinced; to loue the vertues, and imitate the examples, and to flie the vice it selfe and persons committing the euil spoken against. Com­forting and encouraging such as need: picking out some one speciall doctrine, & vse (scarsely mentioned before and thought most chiefly now to bee vrged vpon them) from amongst all that which hath beene spoken, and reserued to this conclusion: that it may be more fresh in memorie than the rest: And this enforce and exhort vnto liuely; and to make it more effectuall, stand no longer vpon it; & end of a sudden: leauing them mooued, and stirred vp in affection to long after more: for as one saith, Omnia tunc bona sunt, quando clausula est bona. Ex per orationem noscitur concio­nater.

Lastly, thus all finished, end with thanksgiuing, and prai­erKnit vp all with praier a­gaine and thanksgiuing. also for a blessing vpon that which hath beene spoken, mentioning the especials therein: At que sic vt a praecatione exor dium sumpsit concio sacra ita in eandem pie desinet iuxta dulcissimum dictum [...]. The Prai­er ended, after the Psalme bee sung, put vpon the people the Lords blessing, and end with Num. 6. 24. or this Prai­er of the Apostle, Hebr. 13. 20. 21. or 1. Thessal. 5. 23. 24. or els, 2. Corint. 13. 13.

And thus much for these things concerning the seuerallThe fruitful­nesse of this kinde of teaching. parts of a Sermon, and of the things required of a Minister particularly, and of them distinctly: which if wee haue and can thus vse, we shall proceed religiously, handle matters methodically, teach soundly, confirme beleeuers, resolue them that doubt, conuince gain-saiers, reprooue, the wic­ked, comfort the afflicted, preuent cauils, and euery waie become profitable, to Gods glorie, the hearers edi­fication, and our owne comfort, in this great and miraculous worke in conuerting soules.

CHAP. XIII. Of such things as are required of a Minister to performe the whole worke.

HItherto hath beene deliuered what is required and toWhat things generally ne­cessarie to a preacher. be done in seuerall parts. Now followes to shew what is necessary for a Preacher to haue in all and euery part, re­quisite for the well performance of the whole.

I. Is a quicke apprehension, either in premeditation,A quicke ap­prehension. or els in publicke deliuerie: thereby to take what the spirit of God presently doth offer to our minds. The holy Ghost forsakes not his owne worke, neither saileth to assist a pain­full Minister, but euen in his preparation is with him; and helps by affoording much in the verie speaking not before thought of. A man not slauishly bound to words, brings not all things with him into the Pulpit, that there is deliue­red. The spirit in Praier helps, Rom. 8. so doth he in preach­ing; if there be a ready conceit to take it.

Heereto must be added inuention to finde out, vnder­standing to know the thing what it is, iudgement to dis­pose of it, to bring euery thing into his proper place; and prudence to discerne rightly to make application, according to conuenient circumstances and occasions.

II. A good memorie, firme and stable to retaine at leastA good memorie. things newly thought vpon; which is a present memorie: without this it is impossible to become plentifull in matter, or in exhortation vehement: for in the one a brickle memo­rie will omit much, and in the other, a Minister will soone forget himselfe where he was, and what about.

A perfect memorie needeth no precept, happie is he that hath it: it is the store-house to vnderstanding, and treasure of eloquence, if wit want not, nor the toong bee tied: by helpe of a good memory, a man with ease may speake asHow to helpe the weakenesse of the me­mory. much as he pleaseth, and as he is disposed also.

A weake memorie needeth helpe, and thus it may bee strengthened. First, vnderstand well the thing to be deliue­red, [Page 83] for as S. Hierome saith, quae firmiter concepimus, benè lo­quimur, siquidem talia in ammae quasi substantiam concoquendo sunt conuersa. Things of thine owne deuising are best for memorie, and more easie to be borne away: that which is from other more hardly, and scarcely not at all, without the right vnderstanding of the matter, without which a man repeats but words, as a Parat. Secondly, dispose into order and method what thou art to deliuer: an vnorderly heap­ing vp of things together confounds memorie. As memo­rie is the maintainer of knowledge, so is method the preser­uerOf writing Sermons, the profit and an­tiquity therof. See Hipperius in his first booke of fra­ming Sermons cap. 6. of memorie. Thirdly, write what thou wouldest speake: writing confirmes meditation, shewes the minde to the sen­ses, and keepes things once thought of: it makes thoughts set downe, better to be iudged, either by a mans selfe, or by an other, to whom it may be imparted, for their approbati­on or correction: Difficile est saith one, simul cogitare, & qualiter cogites iudicare, ex nuda mentis cogitatione. It fixeth more firmely what is thought vpon, brings to a stile and kinde of speaking, it preserues a mans labours thereby af­terwards, to iudge how he profits, to pleasure himselfe, by perusing againe former meditations, (more easilie found in writing, than called to minde) or any other by his labour, if it be held woorth looking on. It declareth his industry, and paines to speake profitablie, with vnderstanding of that he deliuereth. In writing a man loseth no thoughts, so as at one time, its not requisite, so exactly to remember what he hath inuented, whilest his minde musing vpon farther matter, as hee must doe in meditating without setting it downe. Lastly, in studie, whilest one is intent vpon a mat­ter, often occasion is giuen of further matter, which ari­seth from reading or meditation, which, if it bee not noted downe, will, in following the point in hand, soone slippe out of minde, and hardly to be recalled, except memorie bee verie good. Therefore it is good to write, and in wri­ting to haue a voide or emptie paper by, to set downe foorth with what comes to minde, which will after fitly serue in the right place: wee see writing to be exceeding profita­ble [Page 84] euerie way for our selues and others: and nothing should let from this: Sed est magni laboris quem desides nos plerun (que) fugimus. Fourthly, vse meditation seriously vponAttent and serious medi­tation, and what therein to be obserned. Maner. that which thou doest purpose to speak, after it be penned. Beware heerein of a wauering minde, and by-thoughts: be­gin not immediately vpon wearinesse, and serious studie before, without some relaxation betweene: not sudden from one thing to another; nor vpon vehement passions, as of anger, sorrow, feare, ioy, and so forth. Take also time for it, Nam sicut concoctioni corporali spacium damus & quie­tem: ita & meditations mentis; quae mentalis quaedam concoctio est; quâm animae nutrimentum cedat materia: How much is sufficient to be allotted to meditation, is to be iudged from euerie mans industrie, and abilitie in quicknesse of conceit, and firmenesse of memorie to retaine, which is more or lesse in euerie one. His meditation and paines must be so, as that hee may preach so often as is conuenient for the people.

The time when: it is not good after meat, the vnder­standingTime. then is dulled: and as memorie is lesse able to beare away, and minde to conceiue, so its hurtfull for the bodie, serious meditation much hindring natures worke in concoction. Secondly, it is best ouer night immediatelie before sleepe: and foorthwith awaking earely in the mor­ning: aurora Musis amica: It may be lying, sitting, standing, or walking, as a man perceiueth what is best for himselfe, and is most vsed vnto: but in walking beware of oft turn­ing: which is hurtfull to the braine.

For the place, let it be solitary, lest with noise to the eares,Place. & variene of obiect to the eies, the mind be distracted: nei­ther let it be too darke, nor yet too light: a meane is best in all. Some in meditating doe vse to speake and gesture; but this is a forewearing of the spirits, and too Histrionian like.

In thy meditation, two things are to be thought vpon:Matter. First, the matter to be handled. Secondly, & the order, how to proceed according to this former method set downe: doctrines with proofe, vse with reasons, application with preuention of obiections, and finally the conclusion.

For words, neuer be tied vnto them: Puerili nimium est Discommo­dious to be ti­ed to words. verbulum non audere proferrae, quod non ad notatur chartis, & scriptas conciones verbatim ediscere multa habent incommoda. It hindreth deuotion, restraineth libertie of speech, it requi­reth much labour, and thereby makes the Ministerie irke­some to such: neither can such speake so often as is requi­site, and as iust occasion requireth. It possesseth a man with feare, which confounds memorie, it curbes the good moti­ons of the spirit, and preuents a man of the benefit of such things, as in speaking might offer themselues to his vnder­standing. Vpon present occasion, such an one, can neither speake more, nor otherwise, than hee hath committed to memorie before: a verie great hurt to a mans Ministerie: and hinderance to the course thereof in pronuntiation also, action, and affection. If a man feare to want words, let him be well prouided for matter and words non inuita sequentur, as one well saith.

Fiftly, and lastly (if all these meanes be not sufficient to helpe thy memorie; that so thou maiest deliuer thy minde, both for matter, and maner, as thou wouldest, and as thou hast set it downe without faile) adde this helpe withall: note the chiefe heads of thy speech briefly in a little peece of pa­per,No disgrace to note the chiefe heads of the Sermon in a little paper to helpe me­morie. a word or two for euery seuerall thing, quae breuis de­lineatio, erit memoriae presens subsidium, si in libro repositam & fixam eam ad manum inter concionandum in pulpito habeas.

If any should thinke this a disgrace, it is not vnknowne, how both in the Vniuersity & other places, many very lear­ned and woorthy Diuines vse this helpe: either taking vp little paper books bound like Testaments, or the Bible with a paper fastned in it: and these no whit at all lesse esteemed. Eras. li. 2: de ratione Concionandi, pag. 117. speaks of this mat­ter, and saith, tutum est capita sermonis in Charta notata ha­bere ad manum, quod in Psalmos aliquot fecisse videtur Augu­stinus, & hanc scio (saith he) an in omnes, quanquam vir memo­ria ad prodignum vs (que) foelici. So as we see it is ancient & no disgrace at all. It was a common thing in Gregories time, out of writings to speake to the people as Hiperius hath noted [Page 86] out of one of his Homilies vpon Marke, 16. Its better by this meanes, to helpe defect of memorie, to vtter all thy labour, and with incouragement, without feare to speake, to vrge a matter affectionately, and to prosecute things fullie, as it pleaseth thee, knowing at hand present helpe, to keepe thee in minde, with a little glance of the eie, where thou art, & to bring thee fitly to that which doth follow; al which be­nefit thou hast heereby. Then knowing thy memory to be weake, it is presumption to attempt to speake without this helpe, with feare, with some discouragement, to follow largely any point; and by forgetfulnesse to deliuer little of much, before thought vpon, or els confusedly to vtter di­uers things, & impertinent withall. It is more laudable and profitable, than that conceited Arte of Memorie, discom­modious diuers waies, yea and wicked also; as is prooued by the learned. Natures want must needs, and may by good meanes, be lawfully holpen. Good gifts many haue from God, yet with some defect this way: good vnderstanding, honest hearts, feruent zeale and free libertie of speech: the benefit whereof, it were not well for the Church to lose, for so little a defect, supplied by so good meanes, which to some which write well, and haue a quicke eie to the note, is no hinderance to stay them in vtterance, but a singular encouragement, who can so speake, as if they neither had note, neither needed the same in the iudgement of the hearers.

III. With vnderstanding and memorie must be the gift of vterance, the free libertie of the toong without stammer­ingGodly elo­quen [...]e, and how to be at­tended vnto. or lisping, readily and also plainly, to deliuer the con­ceit of the minde. This is the key to open the closet there­of, by which men may see thy apprehension, inuention, iudgement, and also discerne thy hearts affection, ex cordis abundantia os loquitur: words must be significant and apt for the matter in hand: and as wee must speake plainly so pro­perly. Albeit, as I said before, we are not sla [...]si [...]ly to tie our selues to words; yet may we not neglect to speake wisely, and as it is meete, in words, phrases, commaes, and periods: [Page 87] varietie of things require varietie of words, and that is a proper Epithet, and fit phrase for one thing, which is not meete for an other. Speake of warres like a warriour and a martiall man in his tearmes: of Ciuill gouernment like a States man: picture out vice in his deformitie, and draw out vertue in her liuely colours: vttter threats with words of terror, and the merciful kindnesse of the Lord, with alluring speeches of consolation. Be not too base, vse no foolish termes, ridiculous, too meane for the matter, for feare of contempt: no scurrilous, railing common termes. These be incident and vnbeseeming the staid grauity of Gods Am­bassadours. Preuent hatred: neither bee too lofty in hie tearmes, strange speeches, huffing words. Beware of foolish affectation, that we blase not our pride, and too great folly. There is a godly eloquence, approued by the Scripture:Godly elo­quence appro­ued, and how to be attained vnto. many speake well by nature, an excellent gift of God: and many by industrie attaine to commendation herein, by rea­ding well penned works, by hearing the Sermons of such as be endued with eloquence, by conuersing and talking with those that can speake well, and putting in practise what they attaine vnto, till they come vnto an habit. NoCol. 4. 8. man can, neither will any wise man condemne eloquence, or forbid by any good meanes, to attaine to the gift. To speake rashly, without discretion in so holy things, is a ta­king Gods name in vaine. All men must order their words with discretion, much more in that place a Minister. As men write warily, so must they speake respectiuely: neg­lect of right speaking occasions much mistaking. It hath bred heresies; contentions haue and doe grow hereby, and and many mens labours are despised by neglect of this, whose paines might well be approoued for the matter, and become an effectuall ministerie through Gods blessing, by hauing care to speake as they ought.Of the voice in speaking, and how it must be ordered.

With the wordes there must be a care to the sound of the voice. The voice must bee so farre lift vp, as it may alwaies be heard; but not strained aboue natures power, neither one sound throughout, but tuneable, rising or falling as the [Page 88] matter requireth; sometimes more roundly, but euer di­stinctly, sometimes more deliberately. The voice is so to be guided as the hearers not vnderstanding the matter, may yet by the manner discerne where about you are: wee may not be loud where we should be low, nor speake cheerefully in lamentable matters, nor mournfully in causes of reioi­cing. If farther direction be herein required, let those per­use the rules giuen for this in learned mens labours.

IV. With the tongue must goe a gracious sanctifiedA gracious heart, and the benefit thereof. heart, the tuner of the voice, euen as a man would haue it. For a man of a gracious heart, neuer deliuereth that to an o­ther, which he feeleth not in some measure in himselfe: and as he is affected, he cannot but endeuour so to affect other with the same. He seeth other mens miseries, & speaks with compassion, he knowes the truth in himselfe, and speakes confidently, against sinne with hatred, of God with holy re­uerence, of Iudgements with feare. Words from such a hart cannot be vttered, for and concerning Gods glory, but zea­lously to the penitent, with affection of loue, & in ioifull hope of Gods promises cheerefully: to the obstinate with griefe, and sharpely pronouncing against them with dread­full threats, exhorting and encouraging the vertuous with all endeuour, carefully admonishing, and freely reprehen­ding: yea euerie way to all sorts so approuing himselfe in the sinceritie of his heart, as the wicked vnreclameable shall be bridled; many shall be wonne, and the godly shall iustifie his labours: he shall speake with authoritie to mens consci­ences, gracious wordes shall proceed from him, and such as heare him, by feeling the worke of the spirit shall as it is in 1. Cor. 14. 25. fall downe in humilitie, worship God, and shall plainely say: God is in him assuredly.

V. A comely countenance not lumpish, not frowning orComely coun­tenance. irefull, not light, smiling as too full of laughter: but sober, graue and modest, framed after the godly disposition of the heart, aque vultus ac sermo animi est iudex.

A reuerend gesture of the body, is to be obserued. The [...]ly sture. bodie stable and right vp, as nature hath framed it. The [Page 89] The head not wagging, the eies moueable, and thy right hand onely as occasion shall be offered, but not alway mo­uing.

Vnseemelinesse in countenance and gesture, is to be a­uoided, which deformed persons, either so by defect in na­ture, or by accident, cannot auoid: and therefore not so fit to be set vp in the roome of God, and to stand before the face of the Congregation, such especially as haue great ble­mishes in the face, want of eies, or one eie, a scarre on the mouth, but a peece of a lippe, the want of a nose, and such like, which cannot be hidden; but are great eiesores to the beholders, so huckle backt, want of an arme. These sorts must needs want countenance and gesture, which no waies can be amended, though some such be sometimes in the Ministerie, and happely blessed therein.

Yet it is not laudable that parents should of all their chil­dren thrust such into the Ministerie; as if the woorst were good inough for it, and the more commonly too good: and therefore brought vp to other inferiour callings.

Some there be which haue comelinesse of countenance,Vnseemely ge­stures, and how they bee gotten, and how to be re­formed. and right proportioned of body, yet want seemely gesture: First, either by rash boldnesse, or an inconsiderate zeale at the beginning, and by heart of affection, which haue mo­ued them to violent motions, as casting abroad of their armes, smiting on the Pulpit, lifting themselues vp, and a­gaine suddenly stamping downe very vnaduisedly. Second­ly, or by too great feare and bashfulnesse, which causeth hemmings, spitting, rubbing the browes, lifting vp of the shoulders, nodding of the head, taking often hold of the cloake or gowne, fidling with the fingers vpon the breast, buttons, stroaking of the beard and such like toies. Third­ly, or els by acting vpon a stage, who cannot but shew their vaine and phantasticall motions ridiculously in a Pulpit, which they haue vsed in prophane pastimes.

The first seeming furious, may amend by considerate de­liberation. The second fearefull, by getting a godly bold­nesse, considering himselfe as a speaker vnto man, from and [Page 90] in the roome of the Lord God Almightie. The third thra­sonicall, may amend by serious consideration of the diffe­rence of the actions.

But to preuent these, before we begin, it is good to ob­serue: First, what is comely in others, what defectiue. Se­condly, to consider our owne wants. Thirdly to haue some faithfull friend to note vs and to admonish vs, lest wee get an vse of an euill before we be aware, and so cannot amend the fault, neither as we should, nor as we would.

VI. A Minister must be a good Christian in conuersa­tion,A god [...]y con­uersation. els hardly will he be so effectual a Preacher as he ought to be. Heere I thinke not amisle to set downe the proper­ties of a Minister of the Gospel, as the Apostle both in his Epistles to Timothie and Titus hath set downe.

I. Vnreprooueable, and of vnblameable life, yea euenThe Godly vertues requi­red in a mini­ster. with those that are without, 1. Timoth. 3. 7. [...]. Tit. 1. 6. qui ob aliquod atrox scelus in ius vocari non potest, est ver­bum forense, ab [...], priuatiua particula [...], interseritur ob sequen­tem vocalem euphomae gratiâ, & [...], in, [...] vocatus, non Vnreprouable vocatus inius, ob [...], atrocem iniuriam, quale est adulte­rium, furtum, ebrietas, & huiusmodi; quibus criminibus Mi­nister Euangelij omninò vacare debet. Apost. ad Tim. [...] alio vocabulo vtitur, is est in quem nulla fiat iusta exceptio.

II. He may not be a yoong scholer, he saith not, [...], iu­venis; No Nouice. sed [...], nouitius, non intelligitur de iuuene sed de [...]o qui recens, instituitur rudis adhuc eorum, quae ad ministeri­um sunt necessaria [...] est nuper plantatus, & ecclesiae insi­tus, quales erant Catech [...]ment, est a [...], nouaplanta.

III. Watching, [...], is est, qui nec nimio, nec intempe­stiuo Wat [...]ne. somno est deditus a [...] valde & [...], splendidue, vel al­bus; for san quia albescit, dum semper in libris, chartis, noct [...], diu, assiduus, accubans est.

IV. Temperate, [...], temperans, qui suos ita affectus Temperate. potest moderari, vt in rebus omnibus modum conseruet optimè: a [...] seruo; & [...] mens: Nam qui modum vult tenere, men­tem scruare oportet, vbi etenim regit affectus ibi mens perit, & talis est homo [...].

[Page 91]V. Modest, [...], modestus, compositus, quidam Modest. de interno cultu exponunt, & [...], dicunt eum esse qui de seipso sentit conuenienter, & alios non despicit: alij de externo habitu interpretantur; Apostolus, nec sordidum vult, nec indecenter vestiri Episcopum, [...], mundus, sic dici­tur ab ordine concinnè digesto.

VI. Harberous, [...], hospitalis, qui peregrinos & Harberous. aduenas ac praecipuè exules propter veritatis professionem ho­spitio excipit, & omnibus officijs complectitur: a [...], amicus, & [...], hospitalitas, aut [...] hospes: & is est qui excipit vel excipitur.

VII. Apt to teach; [...], ad docendum aptus, OseaHabilitie to teach. 4. 6. Piè viuere oportet, & pastorem decet se exercere, vt in­temerata conscientia & bonis moribus sit praeditus semper, quò doctrinam cohonestet in omnibus, & seipsum rectè factorum cunctis exemplum praestet: non tamen sine eruditione, & alijs ad munus peragendum necessarijs; Ex honesta conuersatione idone­um esse ministrum existimemus? boni mores Christianum Vi­rum, non ministrum simpliciter iudicant.

VIII. Gentle, [...], lenis vel mitis, is qui de iure suo Gentle. concedit pacis causâ, & qui iniurias moderatè & placido animo ferre potest: alij interpretantur sic [...], aequus, qui omnia non ad summum ius exigit, neque suum pertinaciter tuetur; non se contentiosum vlla in re praebet ab, [...], de, & [...], cedo.

IX. Tit. 1. 8. A louer of good things and good men,A louer of vertue and vertuous persons. Iust. Holy. [...], rerum & virorum bonorum amans, a [...], amicus, vel amator & [...].

X. Righteous, [...], iustus, qui suum cui (que) tribuit:

XI. Holy, [...], pius, sanctus, qui deum timet ab [...], sanctitas.

XII. Continent, or temperate, [...], continence, tem­perance,Continent. propriè is est, qui in rem aliquam imperium habet, qui appetitum suo domino nempe rationi subijcere nouit, haec virtus se opponit malis omnibus affectibus, & bonos ducit & regit, prae A bold and constant professor. caeteris excellit, & summa est, ab [...], & [...]

XIII. A fast holder of the trueth, [...], tenax, [Page 92] solicitus, qui tenax est fidelis illius sermonis, qui ad doctrinam facit, vt Apostolus ait Tit. 1 9. ab [...], or, aduersum, & [...], habeo. A [...]que hactenus de virtutibus singulis, quas omnes in Euangelij pastore requirit Apostolus.