THere needeth not a Seer to discouer the mystery, and meaning of a Text so plaine, especially to such an Au­ditorie, where are so many,Iob 39.29. whose eyes, like those of Eagles, see things a farre off. The Sum and Substance, with the Connexion, and Coherence, are so obuious, that who so runs may reade.

[Page 2]Worthy Nehemiah hauing repaired the walls, and bro­ken buildings of Ierusalem, begins the Repaire of Religion (which was much decayed) and of Manners (which was much corrupted) amongst that people. This he sets vpon in this Chapter;Matth. 7. First, (like a wise builder) laying a good foundation, and after, building thereupon. He begins this worke with reading, and expounding of the Law, the better to conuince the Iewes of their aberrations, and fai­lings, which he doth effectually. Take we notice of Parti­culars.

First, the Meeting of the Congregation, and assembling of the people,i. e. simul vel concorditer Lanat. in loc. both men, and women, and all that could heare with vnderstanding, euen as one man, verse 1. They were no Schismatickes.

Secondly, the Place, in the street before the water gate, verse 3. openly, and publikely, not in a secret corner. It was no Conuenticle.

Thirdly, the Priest who he was, together with his be­hauiour and carriage, verse 4. which well became himselfe, and place;

1. He Opened his booke in the sight of all the people (be­ing fitly seated to be seene) vpon the opening whereof, the people shew much reuerence, verse 5.

2. He makes a Prayer before the Sermon, and begins with blessing the great God of heauen, whereat the people are zealously deuout, with lifted-vp hands, and bowed heads and bodies answering thereto, Amen, Amen, verse 6.

3. He Reades his Text, giues the sense of the words, and causeth the people to vnderstand the meaning, verse 7, 8. The like method with this vnder the Law, is obserued by vs the Preachers of the Gospell and may hence haue warrant.

One of these branches (as you see) I haue chose for my Text, which sets forth vnto vs the Preacher with some principall Circumstantialls.

The Preacher is described by his Name, and by his [Page 3] Office. His Name [Ezra.] His Office [the Scribe.]

The Circumstantialls are two: Situs; Locus: His Site, Or the Gesture vsed [hee stood] The Vbi or Place Where [Vpon a Pulpit] which is set forth or described further by the Materiale: the Matter whereof it was made [of wood] and by the Finale; the End why it was made [for the purpose.] Thus you haue the Priest in his proper Predicaments. As you haue heard the Logicall Reso­lution, be pleased with like patience to attend to the Theo­logicall Exposition.

Ezra the Scribe] Who this Ezra was;Text. of what Kin­dred he came; what was his Learning; what his Religi­on, &c. wee reade Ezra 7. at large; here onely hee is described by his name [Ezra] and by his Learning [the Scribe.]

Of Scribes there were two sorts: some Laicks; Others Clergie men.

Of the first sort, there were two rankes: Some atten­ded the King as his Secretaries, these were termed [...] the Kings Scribes, 2 Kings 12.10. 2 Chro. 24 11. Such were Sheia; 2 Sam. 20.25. and Shaphan, 2 King. 22.3.

Others attended Publike Courts, and Consistories, and were like our Publike Notaries, or our Clerkes of Assizes: These were termed [...]; the Scribes of the People, Matth. 2.4.

The second sort of Scribes, were Gods, and belonged to the Clergie, they were called [...], Scribes of the Law. These were Doctors and Expositors of the Law, being by Office to write, reade, and expound the Law, vnto the people, Luke 7.30. & 5.17.Ezra. 7.6. Such a one was this Ezra called, elsewhere Sophir Mahir, a prompt Scribe; and here [...] that Scribe; by way of excellencie, the He­brew article Π like the Greeke Ο noting alwaies some eminencie, or specialtie, in the partie spoken of.

Stood] A Gesture noting Subiection, and Seruice; vsed by the Priests, and Leuits in all their ministration, Deut. [Page 4] 10.8. & 17.12. & 18.5.7. Iudg. 20.28. And by the Pro­phets, who are in this respect said to stand before the Lord, 1 King. 17.1. & 18.15. 2 Kings 3.14. & 5.16. And by the Angels, 2 Chron. 18.18. Luke 1.19. So then, Gods Mini­sters with great reuerence, are to doe seruice to God, and to his Church, 2 Chron. 35.3. The Holinesse of the Place; Weightinesse of the Worke; Presence of the People; Worthi­nesse of the Person, whom we represent, require it.

Vpon a Pulpit] The word Migdal, in the Hebrew, sig­nifies a Turret; In the Greeke, [...]; which signifies a Tribunall High-seate, or Place. Suggestum in the Latine, hath the like signification. Such a Seate was erected and set vp for Ezra; therein he stood, and so was aboue the people, verse 5. (As Solomon was, who made him such a kinde of brasen scaffold and set it in the midst of the Court of the Temple, when he blest the Lord, and the people, 2 Chron. 6.13.) This kinde of Chaire or Pulpit, did after­wards grow more Common and in vse, whence (I con­ceiue) that phrase arose, of sitting at the feet of another, as Saint Paul is said to haue sate at Gamaliels; And sitting in Moses chaire; that is, preaching Moses Law, sitting in the Chaire or Pulpit.

The Reasons for the erecting of it were especially two; First, that he might be heard, and vnderstood. The Mi­nister of God is so to preach, and in such a manner to deliuer his Message wherewith he is sent, as that (so much as in him lies) the knowledge of saluation, may from him be deriued to all that heare him, Luke 1.77 1 Cor. 14.

Secondly, that he might the better see, and be seene of all, 2 Chron. 6.13. God hath placed the Starres high, the more commodiously to shine vnto vs: So his Mini­sters in an eminent place,Matth. 5. that their light might bee more conspicuous. We are (as it were) set vpon a stage, and made a gazing, stocke (setting aside contempt) euen in respect of obseruation to Men and Angels.

But whereof was this Pulpit made? [of Wood] saith the Text. Wood] not Gold, nor Siluer, nor such like costly [Page 5] matter; but of Wood. The dignity of the Clergie stands not in outward pomp and glory, nor doth the worship of God consist in rich ornaments or glorious furniture. Idolatry and falshood (saith a Reuerend Prelate of our Church) is commonly more gaudie and plausible then Truth, D^r. Hall B. of Exceter. which hates either bought, or borrowed beautie, and will abide none but na­tiue colours: That heart therefore which can for the out­ward homelinesse despise the ordinances of God, is already aliened from true religion, and lies open to the grossest Superstition. You may remember what was said of old by Boniface the Martyr, when the Church had woodden Chalices she had Golden Priests, but after, when shee came to haue Golden Chalices (as in time of Popery) shee had Wodden Priests. But why touch I this? For if Superstition made our Aduersaries too Carefull, and Bountifull; Prophanenesse and Atheisme hath made vs too Carelesse. The ruines of Gods house; the Dust, and Cobwebs, wherewith our Churches were be hung, before Authority (like the good huswife in the Parable) sent a broome,Luk. 15. sufficiently confir­med this. God holds himselfe contemned, when his Churches are defaced, and his Vtensils not decently preser­ued; see Psal. 74. verse 8.10.

Made for the purpose] And yet no Command for it, nor for any other of those Solemnities vsed after, verse 6. in Moses Law. So then; Meere humane inuentions in the Cir­cumstantialls of Gods worship, are not therefore vnlawfull (though appropriated thereunto and (afterwards) supersti­tiously abused) vnlesse in some other respect some sinfulnesse be found in them. But this you will say is not for the pur­pose.

For the purpose] Then, or for Speech it was (for both waies the words may be read, and rendered) i. e. to reade and expound the Word of God, the Law of Moses in; So that the Pulpit is not for shew but vse. Nor yet for any vse, but this vse; not for a Stage to play our owne parts or prizes: Nor for a-Fence-schoole or Pasquill, in shew to bee zealous against sinne, and intend little else thereby, but reuenge of [Page 6] priuate wrong. This is not the Purpose I dare say it was made for.

Thus you see the Text, is as Full as Plaine: Variety of Obseruation it would affoord, if a skilfull workeman had the handling of it, but I must doe as I may: Being to passe through the Straits of Time, I resolue to pitch my thoughts vpon one generall Thesis which I thus lay downe:

An Ezra well becomes a Pulpit, and a Pulpit him.

From the Thesis I shall descend to the Hypothesis, and thus inferre:

It is pittie that an Ezra should want it, or it want an Ezra.

Matth 5.15.To proue the former; Our Sauiour by that comparison of lighting a Candle, and putting it in the Candlesticke makes it good: Whereto serues the Candlesticke, but for the Candle lighted? And where should a lighted Candle be placed, but in the Candlesticke? Elders must be ordai­ned [...] in euery Church, Acts 14.23. not Lay-El­ders, but Preaching Elders. And such was Titus enioyned by Saint Paul, to constitute [...] in euery Citie, Tit. 1.5.

Againe, the Minister is the Watchman, Isay 21.11. His Charge, and Pulpit, is his Watch-tower, Hab. 2.1. He is a Planter, and a Waterer, 1 Cor. 3 6. His Congregation an Orchard, and Pleasant Garden, Cant. 4 12 13. He is a La­bourer, 1 Cor. 3.9. and a Seeds-man, Mar. 4.14. His Peo­ple are the Field, 1 Cor 3.9. Hee is a Mason or Carpenter, 1 Cor. 3.10. They are the House and Temple, 2 Cor. 6.16. Quam benè conueniunt?

This also is the iudgement of our Church, which takes order by her Canons, not onely for the Examination of those who are to be admitted into sacred orders, that they be Ezra's, Apt Scribes; but likewise that euery one so ad­mitted be prouided of some Place and Pulpit, either Benefice or Curatship, wherin he may employ his gifts, and attend the Cure of soule, Can. 33.34.35. So then, It is great pittie [Page 7] (and men are neuer worse then when they are pittied) that either should be wanting to the other.

I would direct the Application of this to three sorts of men of highest quality, and sort; Patrons, Prelates, Priests, Application. and deriue Instruction hence of a Three-fold lesson. To the one Care and Conscience in Presenting, To the Second, in Ordaining, To the last, in Executing and Officiating that where with they are betrusted.

If you aske me the reason, why in many Churches, 1. To Patrons. where are faire Pulpits, there are no better Pulpit-men? I must tell you, Corrupt Patrons are in greatest fault. It is an ea­sie matter for a man in a Corrupt age (though his gifts and endowments are so meane, as that no Calling in the World will affoord him Bread) to be well beneficed, aut errore Hominis, aut aere Simonis; while men giue vpon dishonest termes, what man of parts dare accept thereof? These refusing, such must be sought for as will, Micha's Priest is welcome, so he will accept of Micha's Wages: If he haue Learning enough to vnderstand, Quid dabis? and make an answer to it; And will bee contented with the like vsage which Dauids Embassadors found from Hanuns Princes, to haue their Garments cut off by the buttocks, and their Beards halfe shauen away by vniust Compositions, he is a Priest for the purpose. No wonder such go in Short Cloakes, how can they goe in long? All the while they stay at the borders of Iericho, they cannot recouer their shame: The In-com was so great at their first enterance.

If any such be present as haue to doe with Presentations to Church-liuings, let me beseech them, euen as if Christ himselfe did beseech them, not to betray his Church into the hands of such Blinde guides; When you Present, Present not to God and Mother-Church a Prometheus sacrifice, skin and bone, without flesh. Let your Question bee, as theirs in the Gospell, Who is worthy? Present not Woodden Priests, Matth. 10.11. to make your selues Golden Patrons. Respect not Gifts of Gold, for the furnishing of your Cup-boards, but Gifts of Grace for the furnishing of the Pulpit. Beware of Crop­ping [Page 8] the poore Ministers maintenance; Let not out that Blood your Fore-fathers put into the Churches veines, vnder pretence of her falling into a Plurifie. Thinke not with William Rufus any longer, that Church-Bread is one­ly Sweet-bread. Take not away their maintenance with Iulian the Apostata, vnder pretence of Conscience, that so much liuing is a Burden to them, and a Hinderance of their Ministerie. Deale not with your Clerkes, as Dionysius with his Gods to take away their Gold, and put vpon them Line­sy-wolsey, as being Cooler for the Summer, and Hotter for the Winter, and then (which is worst) hauing their Liuings, flout at them for their Pouerty; like the Iewes who hauing spoyled Christ of his Ʋestments, then mocked him with Basenesse. Forget not those Woes, denounced by our Saui­our against the Pharisees, for deuouring vp of widdowes hou­ses, (much more for deuouring vp his Fathers) And let that Whip be thought vpon, vsed against Buyers and Sellers in the Temple, much more of the Temple, for if those were whipt with Rods, then these with Scorpions. In briefe; re­member, if the Nurse wants Bread, the Childe wants Milke; both Cry, both are Heard, woe to that man that hath the Cry of soules against him.

But if no such Ministers were made, how could they be presented?

2. To Prelates. 1 Tim. 5.22.True; therefore the Charge is great which is laid vpon Prelates in Ordaining, [...], &c. but to Proue first, and to vse a very precise Examination, be­fore they separate any man to the Office of a Minister: And yet in the Choysest Elections,2 Sam. 18.19.20.21. they may be deceiued. Som­times it fareth with our Gouernors, as it did with Ioab in the Campe,Verse 22. 2 Sam. 18. Ahimaaz offers himselfe to bee the caryer of tidings, but is put backe, and Cushi taken, as fitter for the seruice; Still Ahimaaz importunes Ioab, and through importunity preuailes to run after, and (taking the way of the Plaine) outruns Cushi, 23. and comes first to Da­uid, as if he had great matters to impart vnto the King, but being examined on particulars, he could giue no other an­swer [Page 9] but this, hee saw a great tumult, 29. but knew not what it meant. So it may be some (such is the rashnesse of youth) stepping in, and putting themselues forward, may through importunity, obtaine that which their deserts could neuer, and so (taking the way of the Plaine) (the beaten path of Simony) ouergoes the Worthyer, but when he comes to deliuer his message, like him in the Gospell he is speechlesse, 30. and his entertainement like that of Ahimaaz, Turne aside, stand thou by. This (I say) may be an ouersight: But for the most part, the fault is amongst our selues: A Bishop may examine a man as concerning Learning, but can any Bishop know the Life and Conuersation of euery one that is to be admitted into holy orders, otherwise then by the the testimonie of those that know them? Now if the first Concoction bee bad, can the Second, or Third be good? Ministers, Gentlemen, and Others, should not for fauour, nor by-respects, be too liberall of their hands, in giuing testimoniall of any, whom they either know not, or else not to be well deseruing. The setting to a rash hand here, is as the rash laying on of hands, and (though wee bee no Prelates) a transgression of the Apostles precept. If then thou knowest thy Friend bee fit, or thy Childe bee fit, and canst giue a testimony as Saint Iohn did of Demetrius, Epist 3.12. send him vnto Iairus the Ruler of the Synagogue; Otherwise let him follow that Calling he is fittest for. And answer him (be he friend or kinsman or any other) that desires thy te­stimony for his prefermēt, as that famous Bishop of Lincolne, Robert Grosthead did one, who earnestly solicited him, in the behalfe of his poore kinsman, that hee would preferre him, and therupon enquiring what condition of life he fol­lowed, and vnderstanding that he had beene brought vp to husbandrie, answered; Then if his plough be broken I will re­paire it, or rather then faile bestow a new vpon him, but so to dignifie him as to hinder him in that course and calling wherein he was brought vp, and whereto he is fitted, I meane not to do.

But I hasten to the Third and last Sort,3. To Priests. whom this do­ctrine doth especially concerne, You my Brethren; of mine [Page 10] owne Coate and Calling; the Select Subiect of this daies meeting, and discourse, who are (as I conceiue) all Pul­pit-men. And therefore I shall not need to call vpon you to get you Pulpits (as Chrysostome of old did vpon his hearers: to get them Bibles.) It is not wanting vnto you. The force of my Exhortation must bend this way, that you be not wanting vnto it, which you shall not bee, if you be Ezra's Prompt and Ready Scribes.

And seeing I am to speake to those who are [...], Wise­men, and Ʋnderstanding, it will doe well enough, though Omnia in figura (as Saint Paul speakes in another case) and I keepe my selfe vnto the Metaphor: Commending those Rules vnto you, which Good Pen-men giue in the Art of writing, applying them to our purpose as wee passe along.

These Rules are either [...], Preparatorie, or [...], such as Concerne the Worke it selfe.

The former sort, respects the Pen; Or the Site and Cariage of the Body; Both are of vse to vs.

First, for the Pen; the Care of a Good Scribe must bee to prouide one Fitting, both for his Hand and Paper. Next to the Holding of his Pen, lest hee discouer himselfe a Botcher.

That his Pen may be Good and Fitting euery way, there is a double Care required; 1. In Choosing of the Quill, that it be not too Hard nor Full of teeth. 2. In the Cut­ting, Riuing, or Nibbing of the Penn, that it may write hard, or soft, as Occasion requires. Thus if we would write Well, and Faire, let vs not affect to be dealing with those Scriptures that are Obscure and Darke, Of Ambiguous, and Doubtfull meaning; 2 Pet. 3.16. Of which kinde, there are not a few in holy Writ, and none more subiect to bee wrested and peruerted. (Wits making such places, the Palaestra to proue masteries in) You know the Antient Fathers did scarce touch the Booke of the Reuelation in all their wri­tings, thinking it farre safer with silence, to admire, then to aduenture to expound it. Such then as fasten (to choose) [Page 11] vpon such darke Texts (except they haue the better parts and helps) seeme to write with the Ganders quill, and while men seeke to get the praise of a nimble head, and sharpe wit by tying knots to vntie againe, they doe with the dog leaue soft meate, to knawe vpon the bones.

But say in our ordinary lot and course,Quest. we meete with such a Scripture, what must then be done?

In such a Case,Resp. (to keepe me still vnto the Metaphor) doe as good Penmen doe with such a Quill, scrape it, and pare it, till you get away the Teeth what may be; I meane that you would Distinguish aptly that which is Confused; And Illustrate plainely that which is Obscure: You know the Helps, the Vse of Tongues, and Authors, &c. And Prayer in such a Case, is the Best Booke in the Studie: Enquire of him who is both the Author and Interpreter of Scripture. The noise of Axe and Hammer would not bee heard (ouer-loud) within the Temple; the worke would be framed in Lebanon. To reckon vp all that wee haue read, with their seuerall opinions vpon such a Text, is (in my poore conceit) with Dauid A spice of Pride in num­bering of the people: As on the other side at no time to Quote an Author, may be thought with Rhehoboam to de­spise the iudgement of the wise.

To bee briefe, if after all our paines such places remaine to vs ambiguous, and doubtfull, it is enough if we acknow­ledge, confesse, and religiously admire: Not peremptori­ly determining on either part, shutting vp our discourse as the Iewes were wont, euery doubtfull place they met withall with this, Elias cum venerit soluet dubia.

Or if in Case, we doe determine, it shall bee our wise­dome, to walke in the beaten roade of the Church, and not to run out into any single Paradoxes of our owne, to trouble the common peace: Better is it to bee last in the droue of good Expositors (saith our Reuerend Arch-bishop in his Exposition vpon Ionah) then to bee formost inventing our owne Conceits.

[Page 12]This is not all, for after wee haue Chose our Quill, With the good Pen-man, we must be Carefull in Cutting of our Pen. This requires Skill, that it may be neither too Soft nor ouer Hard: Therefore the Apostle, speaketh thus to Timothy, Shew thy selfe approued vnto God, a workeman that needeth not to be ashamed, rightly diuiding the Word of truth, 2 Tim. 2.15. Gods Minister, must [...] Diuide and cut: A speech borrowed from the Cutting vp of the Sacrifice, in which there was great skill required, the Li­uer must be left hanging on the Right side; the Heart and Lungs, vpon the Channell bone, the Milt vpon the left side; and the Kidneys, vpon the Rump. Each Bungler can Chop a Text into Gobbets; but so to Cut the word, as to giue euery one their Portion, and therein approue ones selfe to God, is the propertie Of a Workeman that needeth not to bee ashamed.

Of this, there are two parts; Resolution and Applica­tion.

The Former is as the Slitting or Riuing of the Pen; the Latter as the Nibbing of it.

Si Logica absit, rationalis homo, praeter rationem in linguae sono versatur.Our Text must be vntwisted, and vnloosed, or as it were vnbowelled, which cannot bee done without the helpe of Logicke (the hand of Philosophie) This would not bee Ouer-slight, nor Ouer-curious; for Aequè confusa est diuisio & nimia & nulla (saith Fulgentius) To make a long Analysis, to a Short Text, is with the Citizens of Min­dus to build Great Gates to a Little Citie, (who were well flouted for their paines) Or like the Boasting Traueller, who comming to his Inne, plucks out great store of coine, and spends but two-pence. And on the other side not to obserue Parts and Order is as bad. A Burden well wrapped, and pack't vp together, wee carry with grea­ter ease: both Minister and Hearer is much help'd by Method.

As for the Applying part, respect must bee had vnto the Auditory, as the good Pen-man hath in nibbing of his Pen vnto the kinde of Paper he writes vpon, that it agree with [Page 13] it. Some hath a hard and crosse graine, which soone takes off the edge of a Tender Penn; here too much of the nib would not be left: The Penn would bee Hard and Dry. Some paper againe hath a more fine, and tender graine, with which the Smaller Penn doth best agree: Your Ordinarie Paper is Pot-paper of a middle nature, and re­quires, that the nib be neither too soft, nor too hard, but brought vnto a meane.

Gods Prophets, must fit themselues to the Persons they haue to deale withall, becomming all to all that they may saue some. A Nathans tongue suits well with a Dauid's heart; A Huldahs, with Iosiah's; And an Elijah's and Mi­chajah's with Ahab's; A Iohn Baptist with Herod's doth best of all.

It is worth our taking notice of, how God in all ages hath proportioned men to the occasions: A Mild Moses was for the low estate of Afflicted Jsrael: mild in spirit (saith one) but mighty in wonders: mild because hee had to do with a persecuted and yet a techie people; mighty because he had to doe with a Pharaoh. A Graue and a holy Samuel was for the quiet consistence of Israel; And a fierie-spirited Elijah, for the desperatest declinations of it. If in later times of the depraued Condition of his Church, God hath rai­sed vp some spirits, which haue beene more warme, and stirring, then those of common mould, wee cannot censure the choise, when we see the seruice. (As a Reuerend Pre­late of our Church speakes worthily.)

One thing more (before I passe this) be pleased to take notice of; that how-euer you may seeme in the Nibbing of your Penn (through the sloape holding of your knife in cutting it halfe way, to make it thinne, and then strait ouer-thwart) to make Two-cuttings, yet if it be not done at once,, it will not write Faire and Currantly; So in all our Vses and Applications deriued, and deducted, from our Doctrines (how euer they may seeme yet) let them not be Two, but One Syllogisme and ordinarily a Connexe; Looke how many Vses we deduce from the Doctrine deliuered, if [Page 14] they will make a Syllogisme (the Doctrine being the Ar­gument) we misse not our Rule. And then will our Appli­cation be more effectuall.

Nothing else remaines to be said concerning the Making of our Pen. Only this (before I come to the Rules which concerne our Holding of it) we may doe well, to Try our pen hauing made it; See how our notes affect our selues: If our owne spirits are not moued with what we haue stu­died, there is but little hope that those who heare vs should be affected with them.

Our Pen thus fitted, our next Care is, that wee looke to the Holding of it: Which may not bee with the Fist too Slouenly, nor yet betwixt One Finger and the Thumbe too Daintily, or Nicely, but

1. With a Light and easie touch, not griped too hard; For thence ariseth these two benefits; The Command of the hand; And Quicke dispatch of matter. Both Extreames would be auoided in the handling of holy things. It is not necessary wee should haue All wee speake in Print; and Weigh euery word as in a Ballance, for weight, and tuneable measure; Smooth Elocution, Fine Pronunciation, and the like, will soone bring vs into that veine of preaching, which Bishop Latimer once blamed, vnder the wittie terme of Straw-berry preaching; and which S. Ierome doth so much deride in his Epistle to Nepotianus, telling him, that the Spirit of God came downe in the likenesse of an Innocent Doue, not Painted butterflie. Assure we our selues brethren, that as the rare and absolute quality of the Pen, consisteth not in Painting, Pricking forth, and tedious writing of sixe lines in a studie, no more doth the Excellencie of Prea­ching in the like exactnes. See 1 Cor. 14.15. Had the Fathers tooke this course, their workes had neuer beene in so ma­ny large volumes as now we haue them.

I grant yee; Accurate Sermons are fit for Learned Audi­tories: At such a time as this, it will doe well, if they smell somewhat more of the lampe then ordinary; and in such a case I could desire with Demosthenes to speake, non modo [Page 15] scripta sed etiam sculpta; But in our Common and Ordinarie Auditories, Aug. de doct. Christ. lib. 4. cap. 10. In Psal. 139. there is (to vse Saint Austins phrase) Quae­dam diligens negligentia and such might bee seene in him by his frequent vsing the barbarous word Ossum for a Bone, rather then the word Os, for (saith he) Mallem vt repre­hendant grammatici, quàm vt non intelligant populi: Hee stood not so much on his Owne Credit as his Peoples profit. When we haue spent our time, and paines in knots, and flourishes, studying rather after Fine phrase, Confess. 1. 14. then Mat­ter, it may be said of vs, as the same Father saith of Homer, that he was dulcissimè vanus, Yea we shall say in the end as one doth of his owne labours, quod ad vsum lusi, Ausonius in monosyl. quod ad molestiam laboraui: In respect of the profit comes by them, they are but Sport; in respect of the paines in making and gathering, they are sore Labour and Sweat.

As this Extreme; so that otherwise, in dealing with the Word of God too Loosely and Superficially, must carefully be auoided. Though we may not Slauishly tie our selues to words, yet we may not neglect to speake Wisely and as becommeth the Oracles of God. Our phrase it must bee apta (saith Saint Bernard) though not alta. Many mens la­bours are despised through neglect of this; whose paines for the Matter might be well approued of, but the Slouen-like handling of it, turnes the stomacke. Do we not loath the meate (though otherwise good and wholesome) that is serued in, in a sluttish dish?

Be not too base; vse no foolish termes, nor ridiculous. Those Knots which are performed with the Celerity of the Hand, are Commendable in Clearkely writing: Many Speake well by Nature; Many by Industrie and Art attaine vnto it: as Demosthenes who came to that excellent faculty of speaking as that he could leade his Auditory, to what part he pleased, by spending more Oyle then Wine (as himselfe telleth one who asked him how he attained thereto.) Scripture it selfe approues of a godly Eloquence, let not vs despise it, but blesse God for such an excellent gift, where it is bestowed.

[Page 16]Beloued, I am farre from being a Patron for Idlenesse, giue me leaue to speake the truth; There are some of good hopes, who vpon their first entry into the Ministery, to auoid the imputation of Dumb-dogs, so farre breake silence, as that if they preach not twice euery Sabboth, presently conceit they are as no body, and shall loose respect; which is a cause of venting many raw, and vndigested meditati­ons. He who is able to receiue it, let him receiue it, and honour that day with Two young Pigeons, or Two young Turtle doues; Let him follow that Councell the Wiseman giues, In the morning sowe thy seede, and in the euening with­hold not thine hand, for thou knowest not whether shall prosper, either this or that, i. e. Nuper plan­tatus & ecclesia insitus, quales, erant Catechu­meni. or whether they both shall be alike good, Eccl. 11.6. But as for him who is [...] a young scholler and new entered into the work, let them not take too much vp­on them, but remember the Councell the people of Rome gaue, who hearing that some of their Colonies waxed bar­ren, willed that the husbandmen should melius arare & & minus serere; So take me rightly, and I am sure you can­not count the Councell to be vngodly: Let such as cannot preach Often, and Well too, spend more time in their Stu­dies, and lesse time in their Pulpits: And for a while be con­tent to gather herbes to make pottage for Gods hou­should, wherein also they had need bee very circumspect that they gather not wild-gourds in stead of wholesome herbs.

Secondly, we must hold our Pen vpon the Full for that is, most proper. Fasten not vpon Scripture any other sense, then the nature of the place will beare. You know the Councell that the Priests & Diuiners gaue vnto the Princes of the Philistins, 1 Sam. 6 9. concerning the Arke: If it goe by the way of its owne coast to Bethshemesh then it is from God, but if it goe another way (if it bee vrged and goaded on) it is but a matter of Chance, Of mans wit and inuention. Beware we, I beseech you, how we dare to wrest the Scriptures, and (as Chymickes with Naturall bodies) by torturing them, endea­uour to extract that out, which neither God nor Nature [Page 17] hath put into them. This I rather beseech you, to be warie of, by how much we are the more apt to fall into it, especi­ally for the Countenancing of our own Rotten fancies. He that is wedded to an Opinion, and hath Wit to maintaine it, shall neuer want some Scripture, which (with a little woing) may seeme to Countenance it. It was (you know) the boast of one Chrysippus, of whom Laertius makes men­tion, that he often wanted opinions to aduance, but once hauing an opinion, he neuer wanted Arguments to defend it. It is a miserable praise to bee a wittie disturber of the Churches peace; And yet, this is the onely praise that ma­ny doe affect, who hauing once fastened vpon some Asser­tion (though neuer so absurd) think it their glory to defend it, Conceiting all that they see, or heare, or reade,Antiphorus Orietes. makes for it: Like him in Aristotle, who where euer he went, he thought he saw the picture of himselfe. Thus wee reade of Adrian the Pope, who when the Contentions were be­twixt the seruices of Saint Ambrose and Saint Gregory, Iacob. de Vorag. in vita Greg. which should take place, by common consent both the masse-bookes were laid vpon Saint Peters Altar, expecting the decision of that doubt by Reuelation: The Church dores being opened in the morning, Saint Gregories masse-booke was rent, and torne in many pieces, and lay scattered about the Church, but Saint Ambrose's lay whole and open vpon the Altar: which euent, one would haue thought, should haue signified thus much; that the Masse of Gregory should be Cancelled and abolished, and that of Ambrose authenticall, and allowed: But now Pope Adrian (who was for Gregory) expounds it thus: that the renting and scattering of Gregories missal, intended the dispersing of it ouer all the Christian world, and that it should bee onely receiued as Canonicall. Such another was that Fryar, who finding out Maria in the Scripture vsed plurally for Seas, cryed out, that hee had found in the Old Testament the name of Maria for the Virgin Mary. What is this, but with the wicked sonnes of Eli, to strike our flesh-hooke with yron teeth into the pot of Gods Sacri­fice; [Page 18] and to account all ours, that it brings vp? And if in case the Scripture hath not for vs, so soone as wee de­sire, to take by force, as they did from the Sacrificers? Yea what is this any other, then with the Harlot in the Kings, to lay the dead childe of our owne heads, and braines, in the bosome of the true mother the Holy Scriptures, and say it is hers? A sinne in the iudgement of some of the Antient so fowle, as that (in their esteeme) it deserued to be ran­ged in the same ranke with the sin against the Holy Ghost. Other sinnes seeme to be of weakenesse, but this of wit and strength. Besides he that seekes to fasten a new sense on Scripture, indites another Scripture, (as it were) and so after a sort makes himselfe a God. A rule of speciall vse; forget it not.

And yet, while I speake of holding our Pen directly vp­on the Full, mistake me not, For it is requisite sometimes (as in the fetching of a Compasse) that it should beare a little on the left side, that it may the better giue full where it should, and small also where it is required. Thus did Nathan in propounding of the Parable of the poore man with his little Ewe: Our Sauiour often by things feyned did set forth, and expresse vnfeined truths: Thus Saint Paul likewise fetch a compasse, the better to take his kee­per, holding his pen a little on the left side (as it were) Beleeuest thou Agrippa? I know that thou beleeuest. If euer any knew [...] to change his voice and to attemper his stile that he might profit, hee was the man: Yet many esteeme this practise, no better then flatterie and lying; but I hasten.

We haue done with those Rules which Concerne the Ordering of our Pen; Now for those which respect the Cariage of the Body, which if it be seemely, is a great grace to writing. The Particulars are these: 1. The Head must be held vpright, and looke strait forward. 2. The Arme laid right forth vpon the Paper. 3. The Paper lie as neere to the midst of the Body, as the strait holding forth of the Arme will permit, and suffer. For the First.

[Page 19] Be thou an ensample (saith Saint Paul to Timothie) in life, in doctrine, in holy Conuersation. 1 Tim. 4.12. Exemplaris vita est concio optima It is the Example wherein the force of the Rule doth lie: This our people especially looke vpon, and accordingly conceiue, as Labans Cattell did among the Rods that Iacob laid in the Gutters before their eyes, Gen. 30. In which respect it was that God thus complained: From the Prophets of Ierusalem, wicked­nesse is gone forth into all the land, Ier. 23.15. The sinnes of Teachers are the Teachers of sinnes, and therefore no mar­uell if they be more odious vnto God, then the sins of any of the people, which appeares by this, in that the Lord re­quired in the old Law,Leuit. 4.3.14. as much sacrifice for the Priests sin alone, as he did for the sins of all the Congregation besides. The best Schooleman seemes to giue the reason; for when we sinne we doe peccare in quid essentialiter, but others, in quale accidentaliter, therefore ours greater.

Be yee holy therefore,Isay 52.11. you that doe beare the vessels of the Lord, haue Feete to walke withall,Psal. 115.7. as well as Mouthes to speake withall, least you bee found in the end, Idols as well as dumbe ones. You are here present with the ensignes of grauity vpon your backes; Seeing these bushes hung forth, see there be good wine within. In a word, let vs so liue, as that we be Walking Sermons, Epistles, and Gospels to those amongst whom we liue.

Secondly, the Arme must be laid right-forth vpon the Paper on which we write. We may not haue respect of persons in the deliuering of our message. The Preacher sought to finde out acceptable words and that which was written was vpright, euen words of truth, Eccles. 12.10. For Manner, it would doe well, to take vp such words as may giue law­full content, and be best accepted; But for Matter let them be words of truth, & that which is written let it be vpright, without fauouring of any mans Corruptions or Vices. The Poore may not be neglected, seeing Christ's blood was shed as well for the Belfry as for the Chancell; Nor may the Great be spared, much lesse poysoned by Flatterie. It was said of old, Few great mens Confessors will get to heauen: For [Page 20] how great soeuer the sins of great men are, still they goe a­way with Absolution, and it would doe well now, if we would be faithfull, and if at any time A Lord should aske his Chaplaine, as Christ did his, whom doe men say that I am? Matth. 16.13. let the answer be according to the truth; Some say you are thus my Lord, and some say thus, &c. that if in Case they heare ill, they may labour to cut off all iust occasions of such report; If well, endeauour to preserue, and deserue the same to Gods and his Gospels honour.

But this I must tell you withall, that Good manners must be obserued in speaking to our Betters, 1 Tim. 5.1, 2. Acts 26. (notwithstanding that ciuill, and well nurtured lan­guage be esteemed by some that are ouer-sowre, and rigid, to bee a daubing with vntempered morter, and nothing thought to bee zealously spoken, but what is vnciuill and rude.) Dauid (as Bernard obserues) could brooke it well enough, that Nathan should tell him of his sin, but he could not endure Shemei's rebukes, though it was for the same of­fence (And he saw God in it too) The Reason he renders to be this; Nathan did doe it with reuerence, and respect vnto the person of the King; But Shemei behaued himselfe vnreuerently, and fell to downe right railing.

Thirdly, the Paper we write vpon, must be laid as nigh the breast, as may be. Those we Admonish, Reproue, Instruct, &c. must be neare our hearts; All we doe must bee done in Loue. Thus Saint Paul with the same breath calleth the Galatians foolish and yet Brethren, Gal. 4. and little children; giuing signes of the greatest loue vnto them that could bee: the like was his manner of dealing with the Corinthians. 1 Cor. 3.2. A good conceit of the Physitian, wee say, is halfe the cure: When our people are perswaded of our Affection towards them, then it is likely our paines will be auaileable. I per­ceiue I must hasten; I come now to those Rules which concerne the worke it selfe.

And here three things are obserued by good Pen-men; Ratio, Modus Species; the former doth concerne the Specu­latiue part, And the two later the Practique parts of Writing.

[Page 21]The Reason must bee found out, and rendered why the letter is made thus, not thus; and being made this way, is more gracefull, then being made that way, or that; And so for the Coniunction, knitting and ioyning together of them, without the vnderstanding whereof, hardly shall a man euer write well.

Thus, must Gods Scribes bee able to shew Grounds for what they doe and teach.1. Ratio. I do not meane that a Minister should be strictly tyed, to render the Reason of euery Do­ctrine he doth deliuer: A Course though Profitable, and Ʋsefull, yet not euer Necessary. True it is, there is Reason for all Gods Commandements, if we could see it, but we can­not alwaies conceiue that Reason; And if wee should be­leeue no more then we can giue Reason for, wee shall not beleeue halfe that which a Christian is bound to beleeue to his soules saluation. The Councell that Saint Austin giues to his Scholler Licentius concerning those things he heard of him, would be remembred, Nolo te causas rationes (que) rimari, quae etiamsi reddi possint fidej tamen qua mihi credis non eas debeo: If thus, concerning those things he taught him, then much more concerning those things, which God teacheth vs. The Reasons and Grounds of them though they might be giuen (which yet as I say concerning diuers Articles of our Faith cannot) yet it suits not well with that credit and trust which we owe vnto God, too curiously to search in­to, or call into question: But my meaning is, we should be Grounded and Iudicious Textmen, And be able to say as Iohn 3.11. we speake that we know, And with Saint Paul, 1 Thes. 1.5. Our Gospell comes vnto you not in word onely, but in power, and in much assurance. We are first, exactly to know the truth, and then deliuer it vnto Gods people. The Sermons of the Prophet Nahum are called,Nah. 1.1. Prooem. in Nahū the booke of Ʋisi­ons: the Reason Hierome giues (and me thinkes it is a pas­sing good one) because saith he, he well vnderstood, and saw, whatsoeuer he said. Hence it is that Saint Paul cries Shame on them who desire to bee Teachers of the Law, vn­derstanding neither what they say, nor whereof they affirme, 1 Tim. 1.7.

[Page 22]A great fault therefore it is in young Diuines, to scorne the Catechisme affecting a profounder kinde of learning, (as they conceiue) plodding in Postills and Controuersies, and raw in Principles; Taking the greatest mysteries of Reli­gion fittest Arguments for the exercising of their wits,In his Chryso. passus. As Eckius who discussing the question of Predestination, in the very enterance of his discourse, giues his Reason why he vndertooke that Argument, for that he thought it to be the fittest question, in which he might Iuueniles calores exercere; When we know a wise man will choose to deale with Woodden wasters, before he plaies at Sharpe. An error in the Foundation, puts the whole building in apparent ha­zard. Therefore it shall be your wisedome, who are sons of the Prophets, first to aske Councell of Caluins (or some others) learned Institutions: to peruse well the booke of the Articles of our Religion, and the Bookes of Homilies, as our Church enioyneth; that what you deliuer for Do­ctrine may be comprehended in Essence, Substance, Effect, or Naturall inference with some one of them. But of all the Sheaues let the Bible haue preheminence, and let the rest of the Shocke doe obeisance vnto it. Nor let young Cockerills which newly begin to Crowe, be setting vpon the great Cocks of Game, billing at that Sophisticall Bellarmine, or at that Iudicious Interpreter Caluin, audaci­ously controuling him, foolishly despising their great skill, and learning: Nor run rashly vpon the point of Discipline, before they know (it may bee) what the name meaneth. Better by many degrees it is, to let these things alone, till they be growne in Iudgement, and able to speake of them to purpose,2. Modus. without wronging either themselues, or the Cause.

The Manner of making euery letter, would be knowne, as well as the Ground or Reason. Let a Scribe begin to frame his letters, after a Corrupt, and Contrary way, (as to begin at the heele when hee should begin at the head) will hee euer proue good Pen-man?

Would we be the Ornaments of our Pulpets, and haue [Page 23] the praise of being good Ezra's apt and readie Scribes? be­gin we then methodically. The wise Preacher taught the people knowledge, yea he gaue good heed, and sought out, and set in order many Prouerbs, Eccles. 12.9. God hath deuided his Word into fit parts, and ordered it to our Capacitie, and Vnderstanding; It belongeth (therefore) vnto Gods Mi­nisters to gather out of this treasure things both New and Old, and like good Stewards set them forth before Gods family in the best order that they can, beginning first with milke and spoone-meate, after the Apostles practise, 1 Cor. 3.2. Heb. 5.13. It is a preposterous course for any (be they themselues neuer so learned) comming to an ignorant peo­ple, and superstitious, (for they are seldome seuered) to be­gin with Controuersie: Let vs first teach the Principles plainely, and diligently, and after a familiar manner by Que­stion and Answer, and spend one part of the Lords-day (Commonly called Sunday) in this Course, for as much as there is still need; New-commers on. You know it was the practise of the Primitiue times, the Apostles had their Ca­techisme, Heb. 6. Where you haue the Name how it was called [...], prima Christianismi principia (as Beza renders it) The Principles of the Doctrine of Christ, as our Translation (truly) hath it. And the Heads or Principles themselues therein contained, and handled: In number sixe after the ordinary account.

1. Repentance from dead workes] i. e. the doctrine of mans misery, the knowledge whereof comes by the Law, Rom. 7.

2. Faith towards God] The doctrine of mans deliuery; the summe whereof is contained in the Apostles Creed.

3. The Doctrine of Baptismes] That is of the Sacraments: Baptismes (by a trope) being but for both; And (besides the trope) both the Inward baptisme of Christ, and the Out­ward of Iohn, i. e. Christ's Ministers, being thereby noted.

4. Laying on of hands] An ancient Ceremonie vsed both in the time of Law and Gospell, in sundry Cases: 1. In hea­ling of the sicke, Luk. 4.40. Marke 16.18. 2. In ordaining [Page 24] of Ministers, Acts 13.3. 1 Tim. 4.14. & 5.22. 3. In Con­ferring the gifts of the Holy Ghost, Acts 8.17. & 19.5. 4. In Blessing of Children, Gen. 48.14. Matth. 19.13. Luke 18.15. The Manner was: The Children of the Faithfull be­ing Catechized, were to make open and publike Confessi­on of the former Principles, viz. of their Repentance; Of their Faith; Of the Sacraments, and after this they had hands lay'd vpon them, and were Confirmed to be of the Couenant of God, and of the visible Church. A Ceremo­nie which (through the long neglect thereof) is much ex­cepted against and carped at, but may bee wished that it were vsed oftener then it is and more respected, which (the due cautions being obserued, and it freed (as with vs it is) from superstitious abuse) it well deserues. Now vnder this Head the Ministerie and Discipline of the Church may bee Comprehended.

5. Resurrection from the dead] Albeit they should die, and their bodies be lay'd in the earth, yet that at the last day their bodies should be raised vp to life againe.

6. Eternall Iudgement] And that euery one should receiue in their bodies, that which they haue done, be it good or euill, Eccles. 12.14. These two last Heads, being made distinct, and howeuer (happily) handled vnder the second Principle the Doctrine of Faith, yet here beaten particularly vpon by the Apostles, for these two reasons: 1. For that they were derided by the Gentiles: 2. For that they were the hope of Christians.

As the Apostles, so had the Ancient Fathers, after them, their Introductions to Religion. Clemens Alexadrinus his Pedagogus; Lactantius his Institutions; Cyrill his Cate­chismes; Augustine his Enchyridion; and booke de catechi­zandis rudibus. And so hath euery Church in Christen­dome:Master Yates his Modell of Diuinity, in his Epist. ded. to the Church of England. And ours amongst the rest, which (to vse the words of a Reuerend and Iudicious Diuine) is like Samp­sons haire faire and strong; Strong in precepts; beautifull in method; And therein carry's away, the honour from other formes. For whereas some teach the Commandements before [Page 25] the Creed (as if they would teach a man to goe before he liue) Others put the Seales in the midst of their writings (as if that which seales all, should not hang at the bottome of the bill or bond) Our method is to begin with Faith, by which we liue, then to come to the Law of life, by which we walke; After this it leads vs to Prayer, least we should faint in faith or waxe wearie of workes: And lastly finding faith but weake, obedience im­perfect, and prayers not as they should be, it brings vs to Gods seales as the safetie and security of all our estate. Thus farre hee.

Now then, Good Fathers and Brethren, pittie the miscar­rying of many a soule, vnder your Charges, for want of Method. And giue eare to that Counsell which that Re­uered Father, Bishop Babington, in Leuit. 7. doth giue vnto you; Art thou a Minister called of God? &c. submit your selfe to the profit of your people, hunt not after your owne glory that you are so learned, eloquent, and profound: If your people profit not, because you flie too high a pitch for them, and scorne to lay a foundation of the Catechisme amongst them, you will be found at the reckoning day, an vnprofitable seruant, and one that hath gained nothing to his Lord, but hath hid his talent in the fowle napkin of fruitlesse matter, and idle figures of affected speech. Thinke of that Charge giuen by the Arch-Bishop of our soules, Feed my Lambes; Feed my Sheepe: His Lambes first, and why so? Surely for that the encrease and welfare of the Flocke depends on them; If they be sur­feted, or starued, the Flocke shall neuer thriue nor prosper.

The Papists, in their preface to the Catechisme of the Councell of Trent, confesse, that all the ground which we haue got of them, hath beene by Cetechizing, and shall wee againe loose that ground through our neg­lect? Iulian himselfe could not deuise a readier way to ouerthrow Christian Religion then by pulling downe Schooles, and ouerthrowing those Places where Children were religiously educated, and catechized. Let vs effectu­ally consider of these things, and be no longer like to some vndiscreet, and foolish master, who to please a fond and [Page 26] ouerweening parent, marres the progresse of a childe, in raising him vp to a higher Forme and Author before hee hath learned his first Rules of Grammer: What followes vpon this?

But, first a losse of our owne paines and labours. Looke on him that preacheth twice or thrice a weeke, and so hath continued for many yeares together, omitting Cate­chizing of his People, and tell me, if hee hath reaped so much fruit of his long labours, as some one hath done of one yeares paines, who hath ioyned both together.

Secondly, An emptie ostentation in the Hearer; A rash censuring of Church-Gouernement and Discipline, through heate of Affection and want of Iudgement. Censorious pro­fessors, are ignorant professors; try it when you please, this you shall finde, that those who spend their zeale this way, haue not wherewith to answer you if you question with them about Fundamentall Points. For as the Philoso­pher teacheth of mad, and phantasticall men, they are very apprehensiue of all outward accidents, because their soules are inwardly emptie, and vnfurnished of any thing of worth, which might hold the inward attention of their minds, and might ballance it, and keepe it vpright against all outward occurrents whatsoeuer. I hasten to a Conclu­sion, and come to the Third and last thing obseruable in Writing, wherein indeed the Substance of it doth Consist, and that is the Species.

Should a man bee able to giue the Reason; Shew the Manner of making euery letter; yet vnlesse he giue it its full Proportion and Shape, he doth loose his praise: For that giueth life, and spirit to his writing. Here the Par­ticulars considerable are many, I will content my selfe with some few.

1. The Sizing of the letter would be looked vnto, that the Depth and Fulnesse bee Proportionable. To bee euer preaching Law, and harping vpon the sad string of Iudge­ment, is not well. Wee beare the name of Spirituall men, if then we be wanting in the Comforting part of our office, [Page 27] where is the Spirit, that we haue our denomination from? The Spirit is the Comforter, if then a Minister can, or doe say little to the Comfort of distressed consciences, may it not be questioned where this spirit is? Looke vpon the Prophets, Apostles, and Christ himselfe, and you shall see what great care they had alwaies, that the fulnesse of ioy might be answerable to the depth of sorrow, in those they had to deale withall, Exod. 14.13. 2 Kings 19.6. Isay 50.4. Matth. 5.12. Luke 4.18. Iohn 14.1. Rom. 5.1. & 8.32. Phil. 4.4.

2. Whites must be obserued; this doth grace our writing much. Discerne we betwixt Sheepe and Wolues: In our Sheepe, betwixt the wholesome, and vnsound: In the Vn­sound, betwixt the Weake and Tainted: In the Tainted betwixt the Natures, Qualities, and Degrees of the in­fection. God much complaines of the want of this in the Shepheards of Israel, Ezek. 34. they did not discerne be­twixt the weake and strong, the cleane and vncleane to pro­ceed accordingly: Let vs haue a speciall regard herein, that we breake not bruised reeds, nor make the hearts of the Righteous sad within them. Some are ignorantly misled, as those who went with Absolom from Ierusalem, 2 Sam. 15. and were vnwittingly made Simple Rebels, their hearts being free from any plot against their Soueraigne: The simplicity of such is as worthy of pittie, as their misguidance of indig­nation.; Reduce we them. Some are entangled with doubtfull disputations, Rom. 14.1. and haue their consciences ensnared with conceits and subtilties, who are docible and tractable of themselues, not obstinate and wilfull; Receiue we them, Rom. 14.1. While there appeares a true desire, and godly endeauour to bee better informed, let them not bee too hardly dealt withall, nor punishment and compulsion ha­stened. But as for those that sinne of malicious wickednesse be not mercifull vnto those men.

But how will you distinguish?Quest.

How know you a Hunger-bitten Beggar from a Canting Rogue? one speakes with Supplications, Resp. and is thankefull for [Page 28] the least fauours; the other you may know by his Rhe­toricall style. In the one hand hee hath his Petition, in the other hand a Stone. These things may the Church likewise, as well as Church-men, be pleased to take notice of in her Censures, for this is a third Rule giuen, which you see I am fallen vpon.

3. Presse not too much on that part of the letter, which requires a fauourable touch, nor bee sparing in that part, which requires the contrarie. There is one course in our Ministerie to bee held with nouices, and ano­ther to bee held with those who are of riper yeares, towards the one sort mother-like indulgence, towards the other, father-like grauitie. Thus much is taught vs in that Allegorie vsed by our Sauiour, of Wine and Ʋessells, by way of Apologie for his more Mildenesse in his Iniunctions, then Iohn vsed to his Disciples, Matth. 9.17. Impose wee not too heauie taskes vpon new commers on, nor discourage wee them with ouer great austerity:In Rom. 14. Verse 4. It is a good speech of Caluin, Sem­per bene speremus de eo in quo ceruimus aliquid Dej. So Bucer resolued to refuse none in whom he saw aliquid Christi. Who so is wise, let him consider these things.

4. Keeepe your distances, betwixt letter and letter, word and word. There is a time for all things vnder the Sunne (saith Solomon, Eccles. 3.1.) So a time for Hearing, A time for Reading; Another for Praying, &c. All are Gods Ordinances, one may not iustle out the other, but each is to haue its time and turne, Neh. 9.3. and serued in its Course, by Gods Stewards, for the feasting of his Family, who euer haue good stomackes, and like hungry men feed vpon euery dish that is before them. Serue in Gods Commandements; set before them which you will, they are for it. If the First Commandement, they will feed, Lord haue mercy on me incline my heart to this Law. If the Second, or the Third, their stomacke stands alike good to all. Or if you commend vnto them Prayer with the seue­rall Requests to be made; If for themselues, For Loue, [Page 29] Faith, Feare, Repentance, &c. you shall haue them at it, wee beseech thee to heare vs good Lord. Or if such like graces are to be beg'd for others, they continue alike zealous, and de­uout, calling to God for Audience: Pitty it is then to withhold any of Gods allowance from his houshold. We condemne the Papists (and that iustly) of a kinde of Sa­criledge, in withholding the Cup from Gods people, and can we be innocent if we detaine any part of that which is allowed; The laying of our people so much to one Breast without an orderly giuing of the other, I am perswaded, is a cause that God in many Congregations dryeth vp that Breast that was so (in a manner) altogether drawne at, that the other may not grow dry; He closeth vp the wombe of her who was fruitfull, that shee who was barren may reioyce and no more be called Barren. One­ly one thing more is wanting to make vs absolute Pen-men, And that is

Ioyne and vnite your letters together in an orderly and comely manner, First, Christ and Man, Colos. 2.19. Second­ly, God and Man, Iohn 17.21. 1 Iohn 1.3. Thirdly, Man and Angels, Colos. 1.20. Fourthly, Man and Man, Isay 11.6, 7, 8. As the Hearts of Husbands, and Wiues; Parents and Children; Neighbour and Neighbour; Maiestrates and Sub­iects; Prince and People, &c.

These Rules obserued, we shall be Compleate Scribes in­deed; And when as other shall stand in need of Letters Testimoniall to others, and from others, as did those false Apostles, 2 Cor. 3.1. we shall need to goe no further then to our Flocks and People, saying of them, as Saint Paul did of the Church of Corinth, 1 Cor. 3.2. [...] You are our Epistle; yea better then any letters Commendatory wrote with Inke and Paper can be; for they run here, and there, and may soone be lost; but our Praise is written, [...] wherein wee doe inwardly reioyce; or rather [...] in cordibus vestris, neuer to bee blot­ted out. And whereas other Epistles in Hebrew, Greeke, or Latine, are read of none but such as vnderstand [Page 30] the Languages. This Epistle is vnderstood and read, [...], Of all men, Of what Nation soeuer. I haue done, and now descend the Mount, to take my stan­ding at the bottome of the Hill amongst my Brethren. But first let vs Commend all to Gods good blessing, as our mo­ther Church hath taught vs. Grant we beseech thee Al­mighty God, that the words which wee haue heard this day, &c.