THE FAITHFUL SHEPHERD: OR THE shepherds Faithfulness: Wherein is for the matter largely, but for the manner, in few words, set forth the excellency and necessity of the ministery; A Ministers properties and duty; His entrance into this function and charge; How to begin fitly to instruct his people; catechizing and Preaching; And a good plain order and method therein: Not so as yet published.  
Very profitable both for young Students, who intent the study of theology (herein being also declared what Arts and tongues first to be learned, what kind of Authors to be r●●● and books necessary in the beginning, and which in the first place) as also for such Ministers as yet have not attained to a distinct order to study, writ, meditate, and to preach methodically, both for their better course in delivering the Word, and the people's understanding in hearing, and memory in retaining the same.  
By RICHARD BERNARD, Preacher of God's Word.  2. Tim. 2. 15. Study to show thyself approved of God, a workman that needeth not to be ashamed; providing the word of Truth aright 
LONDON. Printed by Arnold Hatfield for 〈◊〉. 1687.   

TO THE RIGHT Worshipful his Honourable good friend M. Doctor MOUNTAGVE, Deane of his majesties Chapel, R. B. wisheth heartily all true happiness and felicity for ever.  
IT is the saying of him (Right Worshipful) whom God did move you once to honour, with this selected text, Moses my servant is dead, to your great praise, Gravis est & arduus, si quis alius ex omni Theologia, locus is, qui est deformandis concionibus: by which (being uttered of a man of that learning and experience) I might be somewhat afraid to attempt the publishing of this Treatise, upon such a subject, but that I know it is acceptable to God (if we have no greater gift to offer) to cast a mite into the Lord's treasury; & I have had also the approbation of some for my encouragement, both in the University & country. A mite in a great treasury is small in show for increasement thereunto, nevertheless it is some what, though but a mite. What I have performed in this labour for matter and method, it may by reading of it appear: my labour hath not been little, my intendment good. Whatsoever it is (Right worshipful) I presume to offer it you, as a poor present, to testify my humble and hearty thankfulness, for your manifold kindnesses and liberal favours unto me. I long ago offered it to your view, in a naked shape, and first conception, which ever since I have been better proportioning, and now have thus clothed it as it is. If before this, I had prepared it, I had not so long deferred off, or if my poverty could have afforded a better testimony, as in will I can wish, it should most gladly have gone forth, as worthily deserved, under the honour of your name. Accept (Right Worshipful) this labour, and so look upon it, as you have been and are wont, lovingly to accept of me: so shall you encourage me to further endeavours, and bind me still more in all dutiful respect, to acknowledge your professed and approved love and good will constant towards me; and to power out my prayers to God continually for your preservation and increase in all spiritual graces for ever. Worsop this 16. of june.  
Your worships bounden in Christ jesus ever, RICHARD BERNARD.   

To his brethren of the Ministry, and the beloved Readers, Grace and peace.  
THe Preaching of God's word, (brethren in the Lord & beloved) an unfolding thereof to the people's capacity, with words of exhortation applied to the conscience, both to inform, and reform, and where they be well, to confirm, as it is most necessary, so is it indeed a very hard work to be performed, though to the unskilful it seem easy: and thereupon, not a few unadvisedly take it in hand, speaking without judgement rashly, without order preposterously, tatching matter together without dependency, little to the people's edification, and less to the honour of this holy ordinance, which by these is made odious with many, and held rather a talk of the tongue from a disordered affection, without knowledge, than a godly instruction rightly disposed by settled judgement. It may be they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of a good affection attempt this work, but withal they must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having ability in wisdom aptly to teach. Discreet understanding must go with zeal, and gravity with sincerity: affection is heady without wisdom: this moderates, as the other pricks forward: they must be linked inseparably. Knowledge alone delivereth coldly, and zeal alone, not respectively: knowledge without zeal permitteth of more than is meet, by distinction: and zeal not according to knowledge breedeth but dissension. It is requisite therefore the Ministers be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (whom pride may puff up, not yet having in a sanctified course, learned to moderate the lusts of youth) nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as yet not apt to teach, and unfit to be overseers in a Congregation: for we must know what to teach for the matter, and how for the manner; and so to divide the word aright to the hearers; which is required in all that preach unto the people. And therefore to further both these, upon these considerations duly weighed, I was encouraged to proceed and to undergo the malevolous censure of this envious age. First, for that I see many do observe this order in part, though not so exactly as were to be wished, and as it is here by precepts briefly and plainly set down, whose good approbation I hope to find as maintenance against the rest. Secondly, for that I have found by my own experience in teaching, both the easiness thereof to be attained soon unto, as also that it is a very sound & profitable way, as I have judged hearing other, and they me, neither disliked of any that I have heard of, who list to speak faithfully and with profit. Thirdly, for that I having upon an occasion studied the 11. of the first of the Corinthians, from the 23. verse to the end, I find plainly this method set down by the Apostle, and so hath it a divine and Apostolical approbation, for supposing the 23. 24. 25. verses to be as his text out of Matth. 26. 26. 27. 28. the 26. containeth the scope, the 27. is a doctrine, 28. an use, 29. a reason to enforce it, 30. and 31. the application of that which went before, to the present state of the Corinthians. 32. a prevention of an objection which must follow application, as I have declared in this treatise. 33. 34. a loving exhortation for the conclusion, with a brief repetition of somewhat before reprehended, with a prescribed remedy for the same. This place gave me the first and chiefest occasion to write this treatise of preaching and method therein. Fourthly and lastly, for that I having laboured for all such both old and new which have written of this matter, to further me, I persuaded myself that this my labour would not be unacceptable to my brethren, as it hath been to me a painful work, wherein I have endeavoured to set down much matter in very few words; and to illustrate the manifold precepts by evident examples briefly. If in all this I attain to my desire in any measure, I content myself: my will was to perfect, though thorough disability I leave the work imperfect. Nothing can be so well done, but a want may be espied by some, or at least supposed to be seen in the cunningest device of man; and all know, it is easier to find a fault, than either to begin well a cunning work or rightly to finish an imperfect labour, or to amend perfectly what is amiss. I look for carpers and such as would find even nodum in scirpo by an envious eye in my labours. But if some profit, those that be my friends, I bless God, though other do not benefit: for as amici omnia amicè interpretantur & in meliorem partem dubia accipiunt, so inimici & invidi malè omnia, & peiorem in partem vel optima torquere student. I presume not to make a rule to any, nor to tie all to one method, but as men shall find which is the best, that let them in judgement approve without partial affection. I desire that men's persons may not at any time be prejudicial to their labours. Wise men in such cases do weigh in judgement the substance, and are not with partial affection misled by circumstance. So read and judge, as if you that read were yourselves the Authors. In a word, do as you would be done unto.  
Farewell.   

The Contens.  

OF the necessity and excellency of the ministery and the Word Preached. Chap. 1  
Of the lawful entrance of a Minister into the ministery, and also into his charge and place. Chap. 2  
Of the Ministers wise and godly proceed in his Pastoral charge to teach his people. Chap. 3  
Of Prayer before the Sermon. Chap. 4  
Of the Preface after the Prayer, and of the text of the Scripture. Chap. 5  
Of the Analysis and resolution of the text. Chap. 6  
Of the Scholies and interpretation of the words. Chap. 7  
Of gathering doctrines from the text. Chap. 8  
Of the making use of the doctrine, showing what to do with it. Chap. 9  
Of application of the uses to the hearers. Chap. 10  
Of prevention of objections. Chap. 11  
Of the conclusion of the whole Sermon. Chap. 12  
Of such things which are required of a Minister to perform the whole work. Chap. 13    

THE FAITHFUL SHEPHERD: Or THE shepherds Faithfulness.  

CHAP. I. Of the necessity and excellency of the ministery and the Word preached.  
WHen the World by wisdom knew 
1. Cor. 1. 21.  not God in the wisdom of God, it pleased God to appoint a weak 
The necessity of Preaching and Preachers.  means, in carnal judgement, even the foolishness of preaching to save his elect: And herein ordinarily God will show his power to save all that shall be saved. It was from the beginning Preaching and Prophesying, before the fall and after. In Paradise God taught Adam and Eve both Law Genes. 2. 6. 17. and Gospel, Genes. 3. 15. Before the flood, Enoch, Jude vers. 14. Noah 1. Pet. 3. 19 After the flood, to Moses, Abraham, Genes. 20. 7. and 18. 19 Isaac and jacob, joseph, Psal. 105. 22. From Moses, jeremy saith, the Lord 
jer. 7. 25.  ceased not to send his servants the Prophets. And S. james witnesseth that Moses had his ordinary teachers, continued to his days, Act. 15. 21. The Apostle S. Paul tells us, that as Christ sent out his Apostles, and gave them a charge at his Ascension, with a promise, Matt. 28. 18. 19 So he gave gifts for the ministery and Preaching of the Word unto the world's end, Ephes. 4. 12. Esai 66. 21. jer. 33. 21. without the which the people perish, Proverb. 29. 18. How can people call on him in whom they have not believed? How can they believe of whom they have not heard? and how can they hear without a Preacher? It is therefore very necessary, and those which should preach the same. For this cause, by the holy spirit the Ministers of the Gospel are called Light, Salt, saviours, Seers, Chariots of Israel, & Horsemen thereof, Pastors, Planters, Waterers, Builders, and Stewards, Watchmen, Soldiers, Nurses, and such like; comparing them to such things, and callings, as are most common, and also needful to necessary uses: that the necessity of them hereby may be considered of, both for the Church and Commonwealth. For that is true by experience, that men through the preaching of the Word conscionably, are brought to more even civil humanity, than, by the laws of man, which may bridle somewhat: But it is the Word only which worketh conscience to God, true obedience to men, Christian love and piety: Yea the Word can work such humiliation and subjection (for it is the power of God) and that to be voluntarily, as it appeareth in the King of Nineuie, his Nobles and people, as no power of man can work and bring them unto. Therefore should this, if men have no better grace, even in policy be accounted necessary, and by Princes be upholden and maintained. Why should not therefore men covet to be in this calling even for public good? which is not only profitable, and 
The ministery is an honourable calling.  necessary, but also withal a very honourable function, and a worthy work, 1. Tim. 5. 1. which both God himself and the worthiest men that ever lived took upon them. To pass over other; Solomon that most wise king, and for regal magnificency and power had not his peer: y●t entitled himself the Preacher. Our Saviour Christ did choose to honour this calling, and performed in his person, the office of a Preacher amongst men on earth, in all men's sight: but refused to be a judge, or to be made a King: though he ordained both and is truly both. David a worthy warrior, and a valiant champion, yea a royal King, disdained not to be a Prophet of God unto the people; yea and once Priest-like to dance cheerly before the Ark of God in a white garment. Esaias is held to be of the blood royal, & yet a Prophet & Teacher in judah, without disparagement. 
This is not to be understood, as spoken of honest men, but of the unconscionable in their callings.   
Some of our States and Gentry, with profane Esau contemn as he did this calling for a mess of pottage, worldly pomp, pleasure, and profit; wish their children any thing, worldly Lawyers, fraudulent Merchants, killing Physicians, bloody Captains, idle lose livers, swearing ruffians, walkers on Shooters-hill, & coursers on Salisburies' plains, to maintain 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 received with double honour. To whom doth ever 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 honourable titles, & calleth th● Ministers of God, Tit. 1. 1. Workers together with God, 2. Cor. 6. 1. Ambassadors of Christ jesus? 2. Cor. 5. 19 Elders? Act. 5. 20. 1. Tim. 6. Overseers? Tit. 1. Fathers, Men of God; Friends of God; Disposers of the secrets of Gods holy ones? Psal. 89. 19 and 106. 16. Prophets, Angels? All titles of reverence, honour, and pre-eminence.  
Why then should any disdain (o ye sons of Nobles) to take this calling upon you, or any of you to be male content, who have already entered hereunto, because the proud & wicked despise you? Hear I pray you (ye Heralds of the everliving God) may it possibly seem a small thing to be 
2. Cor. 2. 15. & 10. 5.  a separated people unto God himself from the multitude of men? to be the sweet savour of Christ in all that are saved and them that perish? to cast down the imagination of man, and every high thought against God? to bring it captive to the obedience of Christ?  
Is it a small matter to meddle with the Secrets of God, to save souls, to open and shut the kingdom of heaven, for and against whomsoever?  
Many other callings are, as on the earth, so for the earth or earthly matters. But this concerneth the soul and heavenly things.  
This calling in every part thereof enforceth upon a man heavenly Meditations, which none else doth properly.  
When a Minister speaks truly God's Word, he may speak freely to all: And all must hear him, as if God spoke, with reverence: else, it will be easier for Sodom and 
Lib. 1. de ratione concionandi.  Gomorrha in the day of judgement 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 seem a paradox, he proveth it by comparing the matter and the scope of either calling with other: Honour & sublimitas Episcopalis (saith S. Ambrose in Pastorali) nullis poterit comparationibu● adaequari. Si Regum fulgori compares & principum diademati, long erit inferior comparatio, quâm si plumb● metallum ad auri fulgorem compares. And again a little after in the same book he saith; Nihil in seculo hoc excellentius sacerdotibus, nihil sublimius Episcopis reperiri potest. Where lest the former should be taken as only spoken of such as are Bishops, he in this latter place, speaks of Priests, and of them, before Bishops: but all this must be understood of good Bishops and Priests, else 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 avaritiam si●●titijs verbis auditores suos nundinantur; qui similes animalibus ratione expertibus, voluptatem in quotidianis ponunt delitijs: qui animum habent rapinis exercitatum, & habendi coaceruandique beneficia & honores cupiditate inexplebilem, quibus tenebrarum caligo sempiterna reseruatur. But for such as be faithful is reserved a crown of glory; and by saving of souls, they shall in heaven shine as the stars for ever and ever.  
We thus see the necessity of this calling, the honour thereof; and how highly it is magnified by God himself, and good men.  
There is no cause why amongst us that are called Christians, it should be esteemed so contemptible a calling: which also the very heathen, who never knew the true God, so much reverenced.  
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 choose their Priests, and of their Priests Kings.  
Vziah a mighty King in judah, who though he offended in presumption, yet his act declared his high esteem of the Priest's office, and that it was not so base in his eyes as now the ministery of Christ is amongst many of us. An office more meet for the mightiest person of the best education and noblest birth, than for the basest of the people & lowest sort, upon whom for the most part it is cast; because the wisemen of the world, men of might, & the noble, hold it derogatory to their dignities, the Word itself too simple a subject for their deep conceits and reach in policies. But this is the Lords doing; that the foolish things of the world might confound the wise; weak things, mighty; 
1. Cor. ●.  vile things and despised (so is God's choice) to bring to nought things that are: that all may be said to be of him, and he have the more glory, who is herein to be praised for ever.  
Amen.   

CHAP. II. Of the lawful entrance of a Minister into the ministery, and also into his charge and place.  
WE see it is no disgrace for any to be a Minister of the Gospel, and is a calling worthy of any qualified in the excellentest manner; yet is not every one worthy 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 up with a godly affection to desire the same.  
Thus being sent of God, the Church by examination 
A Minister must be sent of God, and called of the Church.  must, or they to whom the authority of the Church is committed▪ try thee and approving thee by finding thee endued with such gifts as is necessary for a Minister, must call and institute one lawfully presented to a Pastoral charge to take care over the flock. We may not take it upon us before we be called: if any run before the Lord call, as many do for profit, ease, and honour, we may condemn 
Luk. 24. Act. 1.  ourselves for haste, and go without expectation of good speed. God appoints none but he prepareth them before, and giveth them gifts to perform their duty. Considera (saith S. jerom) Sacerdotum esse officium de lege interrogantibus 
Jerome on Haggai.  respondere: Si Sacerdos est, sciat legem domini; si ignorat▪ ipse se arguit non esse Sacerdotem domini. So as an unfit man, ignorant and vain, may be man's Minister, but none of Christ's messenger.  
Again, if we rush in without authority of the Church, it is presumption, contempt of Superiority, breach of order, the nurse of confusion, the mother of schism, and bane of Church's peace: Begin well, and better hope there is to end well. First let us take our warrant, and then proceed in commission, and aim at a right end. Let true zeal move thee for God's glory, the advancing of Christ's kingdom, to convert sinners, and to build the body of Christ, to open the eyes of the blind, and to turn them from darkness to light, from Satan unto God, to the edifying of the body of Christ, and overthrow of the power of darkness. Begin 
Causes moving to the ministery.  not for profit, for fear of poverty, nor for ease, because thou art loath to labour, neither for honour to be had in estimation. The chief ends, let them be first in thine intention; Seek God and not thyself, lest with judas thou 
Eph. 4. 11. 12.  find thine own desire, coming for the bag, and so lose God's blessing. There is a proper end of every thing. The Lord shows why he hath appointed Pastors for his Church: if we intent any other thing sinisterly, seeking by it, which it in God's appointment aimeth not at, it is to abuse hypocritically holy things by a deceitful heart; as jesabel did a fast for Naboths' vineyard; but such hearts show themselves actively thorough idleness, covetousness, or proud aspiring afterwards.  
When God hath furnished, and the Church approved, 
The Ministers gifts must fit his place.  then as God's gifts come freely, so purchase not at any hand a place by Simony: Neither choose it after thy appetite for the best Benefice, but after thy gifts, as thou mayst most profit a people.  
A man may be a fit Minister of Christ, yet not meet for every Congregation; few so qualified: a mild and a soft spirit to a meek company; a low voice to a little auditory, else some few hear, and the rest must stand & gaze: an undauntable mind to stubborn persons; Duris nodis durus exhibeatur cuneus; a loud voice to a great assembly, to a more learned Church a better Clerk; and one of less understanding to a ruder sort: join like unto like, that Pastor and flock may fit together, for their best good.  
The congregation reaps small benefit where the Preachers gifts fit not for the place: Therefore as we must have conscience to enter into the ministery rightly; so must we be very respective to settle ourselves with a people conveniently, for our best comfort and their more edification.   

CHAP. III. Of the Ministers wise and godly proceeding in his Pastoral charge to teach his people.  
A Minister placed over a Congregation, so as is said, is 
A Minister must feed his flock.  there appointed of God, and there must settle himself to abide, unless he be lawfully called from thence, or necessity compel him to departed.  
And that flock must he forthwith begin to feed, and not only desire the fleece: wages are due to the work: the painful labourer should reap the profit; and not the idle loiterer.  
To feed aright its necessary, to weigh what estate they 
How to feed aright and profitably divers sorts of people.  stand in, and to consider their conditions.  
A Counsellor must know the case to give sound advice; The Physician his Patient, to administer a wholesome potion: And he that will profit a people, must skilfully discern his auditory.  
I. If ignorant and indocible, prepare them to receive the 
Ignorant and indocible.  Word, and win them from their own ways, pretended customs, superstitious uses; from supposed good intents, examples of blindly-led forefathers; from the good liking of Popish religion, as the best, upon carnal 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 happy enough; and such like impediments, as rubbish to be removed: to lay a foundation by reasoning 
Act. 17. 2. 3. 17. Act. 2. 36.  with them, and forcibly convincing them of sin: so that they may be pricked in their hearts, and show the necessity of preaching unto them.  
If they hereupon be touched and become docible, then 
Act. 17. 30. 31.  deliver the doctrine of the Gospel more generally at the first, and as they amend, more particularly.  
If they abide obstinate, and will not receive the Word, after some sufficient time of trial, they deserve 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 be 
Ignorant and willing.  first Catechised and taught the grounds and principles of Religion, the Creed, the Lords prayer, the ten Commandments, and the doctrine of the Sacraments: with this milk they must be fed, or else never look that they 
1. Cor. 3. 1. Heb. 5. 13. joh. 16. 12. 1. Pet. 3. 21. Luc. 1. 4.  shall be able to receive strong meat; they cannot understand nor judge of interpretations without it.  
All Arts have their principles which must be learned, so hath Divinity.  
Experience shows how that little profit comes by preaching 
That people must be catechized: and the manner how.  where catechizing is neglected. Many there are who teach twice or three times in a week: and yet see less fruit of many years labour by not catechizing withal, than some reap in one year, who perform both together.  
This manner of catechizing is to be performed by propounding questions, and the people answering to them: this plain and simple kind is the best, and will bring the most profit, though it seem 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 Catechism, but it's after a discoursing manner, which also experience declareth, that it nothing benefits at all the ruder sort, of which kind are most in country Congregations.  
Such as will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, audire, as well as erudire: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is audio and erudio, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one catechized is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, resonans: In Schools, masters shall never profit scholars, that hears not them, as well as to give lectures.  
Let the people then learn the Catechism word for word, and answer to every question: Interrupt not beginners with interpretations, neither go further with any than he can well say: after come to the meaning, and inquire an answer still of them, how they understand this or that in one question, and so in an other; but go not beyond their conceits; state somewhat for an answer, but not too long: if one know not, ask another; if any but stammer at it, help him, and encourage him by commending his willingness: if none can answer a question, show it thyself plainly, how they might have conceived it: and then ask it some one again, and praise him that understands it, and answers after thy telling of him.  
Note the variety of wits, and as they be, so deal with them; take a word or a piece of an answer from one, when you may expect much from another: teach with cheerful countenance, familiarly, and lovingly.  
The forward commend openly, speak to them also in private hearty, to Capture benevolentiam: hardly will any learn of those they hate. Be free of speech to answer at any man's ask, and gladly take occasion to show a will ready always to teach. Be familiar, but beware of contempt: never permit any to laugh at others wants: that will utterly discourage them from coming: Make much of the meanest, the best esteem of as is meet, to make the rest emulous: But the wilful obstinate rebuke as they deserve, lest their example make the inclinable, careless, and the better sort, less dutiful.  
Thus through God's goodness thou mayest profit by catechizing: draw them to it also without compulsion; but if thou be'st proud and cannot stoop to their capacity, or impatient to hear an ignorant answer, or disdainful to be familiar; few will come to thee willingly, and none but by force; and these will profit little by thee. Experience hath been my Schoolmaster, and taught me these things, and I find great fruit, to my comfort.  
Suspect that we be wanting in our duty, when none profit by our pains: happily our hearts seek not unfeignedly what we seem to profess; we teach usually of course, but endeavour not to save our people, of conscience.  
III. If they have been a people taught, and having 
Taught but unsanctified. 2. Cor 7. 8.  knowledge, but without show of sanctification; the doctrine of the Law must be urged upon them, with legal threats to bring them to a feeling of sin; and note some special sin whereof they be guilty, and urge the evil of that sin, and wrath of God therefore upon them, to make 
Act 8. 22.  them sorry, 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 believe, living religiously in a 
A believing an●●●●onable▪ 〈◊〉. ●. Thes. 1. 5. & 41. Act. 11. 23.  holy conversation, they must be encouraged, commended, and entreated to continue with increase, daily delivering the Law without the curse, as a rule of obedience, not to condemnation; and provoke them by the sweet promises of the Gospel, to believe and practise unto the end.  
V If they be declining, or already fallen back, whether 
Backsliding. Gal. 1. etc. Esa. 1. etc. 1. Cor.  in doctrine or manners, recall them back, and labour to recover them; by convincing the errors, correcting the vices, and by showing their future miseries by relapse, and their happiness by a timely return again.  
VI If the people be mixed of all, as our Congregations 
A mixed Congregation.  are, they must be dealt withal every way, as in the former particulars hath been declared.  
Inform the ignorant, confirm such as have understanding, reclaim the vicious, encourage the virtuous, convince the erroneous, strengthen the weak, recover again the backslider, resolve those that doubt, feed with milk and strong meat continually, in season and out of season: 
2. Tim. 4. 1. 2.  when thou thyself art loath to labour, and the people list not to hear; when pleasures withdraw, worldly cares carry away; much labour before seeming misspent, and little hope of after profit: yea even in persecution, then cease not. Remember 
Ezec. 3. Act. 20.  that thou hast a flock to feed, and their blood to answer for: weigh with compassion their misery, consider thy glory and reward in winning of souls; and that it is God that will fully recompense, when the people despise thee, and regard thee nothing.  
But yet in performing thy office, be ever so desirous to 
It is not good to preach without prepararation.  speak, as nevertheless thou come not to discharge the public duty unprepared. The best wit readiest to conceive, the firmest memory to retain; nor the volublest tongue to utter (excellent gifts but much abused to idleness and vain glory) may not exempt a man from studying, reading, writing sometime, meditation and continual prayer. The men of God endued with gifts extraordinary, were diligent searchers of the Scriptures. The Saviour and chief Prophet exhorts the Teachers in jerusalem hereunto, 
joh. 5.  S. Paul binds Timothy unto it, 1. Tim. 4. 13. S. Peter plainly shows it to be the practice of the Prophets, 1. Pet. 1. 10. It seemeth that jeremy read the Psalms, jerem. 10. Ps. 79. 6. Daniel perused jeremy. It is certain, S. Paul had his books 
Dan. 9 2.  and parchments, not to write in, but to read on, if Caluin 
2. Tim. 4. 13.  may be credited; and Peter we may see looked into Paul's Epistles, 2. Pet. 3. 16.  
It is not beseeming the weightiness of the work, nor reverence 
The vanity of Preaching extempore.  of the place, to run suddenly to stand up in the room of God: A rash attempt in so high mysteries breeds but contempts: A desire to show a man's extemporal faculty, declareth a man's indiscretion and folly. Who will, that is wise, speak before Princes or Princely Peers, of Prince's affairs openly with levity? of matters of great importance suddenly? Who will, that respects blood, give sentence of life & death rashly? The Minister in Christ's chair speaks of Christ, before God & his Angels; the matter is the secrets of the kingdom; the precious treasures of heaven, by him are opened and set to sale: He is setting before his hearers life & death, heaven and hell; and is pronouncing the sentence of salvation o● damnation upon them: Sudden conceits of the mind not digested, must needs be rawly delivered: often little to the purpose, and eftsoons as far from the matter as he from serious meditations. And the world is full of carpers, all are not conscionable hearers; by rash & headdie pouring out of some thing unawares, thou mayest give an occasion to the evil disposed, either of contempt or raising of contention. Men of this disposition labour for pra●●e, who either play the worldlings all the week, or delight in their pleasures, and yet of a sudden can give men a sermon. But they often lose that they look for of the wise and judicious hearers. Holy things are not to be handled hastily, that we may not cast pearls to swine. Maintenance is allowed, time is allotted; and suddenly we need not, unless we will, undertake such a work without preparation. This levity in preaching makes a light conceit of Preaching, though not the often preaching done seriously by study and foreset judgement.  
Preaching should not be a labour of the lips, or talk of the tongue from a light imagination: but a serious meditation of the heart in grounded knowledge by much study and illumination of the spirit.  
So to preach will prevent light account of thy words, it will moon the hearers to reverence, bring more credit to God's ordinance, work more effectually, yea pierce more deeply, as spoken with authority; when words carry weight of reasons and religion, and are delivered with knowledge conscionably.   

CHAP. IV. Of Prayer before the Sermon.  
THe Minister and man of God well prepared, the godly order of Divine Service so called, as it is by the Church appointed, without giving of offence observed; and as the custom is, after a Psalm sung; then mayest 
Neh. 8. 7.  thou ascend up into the Pulpit, fitly placed for the benefit 
Luk. 4.  of all, or most, that thou mayest behold all, and they may have their eyes fastened upon thee.  
Begin with Prayer before thou read the text, after the 
Begin with Prayer. August. lib. 4. cap. 1. de doct. Christiana. Eph. 6. 19 joh. 16.  custom of ancient Fathers, as S. Augustine testifieth, and as religious reverence bindeth us.  
Prayer must be the poem; it is the Lord that both gives wisdom to understand, and words of utterance: it is the spirit that strengtheneth their hearts in speaking, that guides them in the truth, calls things to their remembrance, & makes them able Ministers of the Gospel. The 
Matth. 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 go out before they had received the spirit; neither may we go up and speak without it. It is not by the instrument that men are converted; neither in the words lieth the power to save: But it is the Lords blessing thereupon, who thereby addeth to the Church such as are ordained to be saved. Paul plants, Apollo waters, but God gives the increase; else is all in vain, though wonders were showed from heaven with the preaching of the Word.  
Hear for the Minister to do his work, Faith is required; to go to the throne of grace boldly, the ceiling of wants and need of God's blessing, to pray ardently: a love and commiseration of his hearers, to cry to God compassionately: and a consideration of God's glorious Majesty there present, to speak unto him reverently. It must be with understanding and affection; the matter well digested into order, and uttered in few words briefly.  
It is not convenient to be long in Prayer usually, except 
Long and tedious Prayers not commendable.  upon extraordinary occasion sometime: Remember that one may more easily continue praying with devotion; than others hearing in silence, can religiously give an assent with good attention.  
Half hour Prayers are too tedious, usual with some men, which is their indiscretion; wearisome to all, liked of none, but such as use them, who seem to strive to win God by words, or to waste time. It may be thought that such weigh not other men's weakness, or that Prayer is not held fervent, that is not stretched out to such a length; when experience shows to every man's feeling, that fervency of spirit in Prayer is not so during; but even in a short space is interrupted with wavering thoughts and by▪ fantasies: the edge of godly fervency of affection is soon blunted. Let every 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 minds must in these things be our measure.  
The voice must be audible, continued with one sound, 
Of the voice in Prayer.  the words uttered deliberately, not huddled up in a hasty manner too irreverently.  
The gesture is with bended knees; with the eyes and 
Gesture. 2. Chro. 6. 13. A set form of Prayer in the beginning.  hands lifted up towards heaven.  
It is not amiss (except upon some not common occasion) to observe in the beginning one set form of Prayer, as many godly men do. In our Prayer we are the people's mouth unto God, and therefore such as in the Pulpit pray for themselves in the singular number, as thus; I pray thee open my mouth, etc. do therein break off the course of their public function, and make it a private action, untuneable without concord to the rest, as a jarring string.   

CHAP. V Of the Preface after the Prayer: and of the text of the Scripture.  
Prayer finished, he may either stand up or sit down, as the order of the Church is, it is indifferent. The Doctors 
Matt. 23. 2. & 5. 1. Act. 13. 16. When to use a Preface.  in jerusalem, it seems sat; our Saviour Christ sat: but the Apostles stood up. It is not necessary ever to use a Preface; but men may if they please, and it is sometime convenient: upon extraordinary occasions in more solemn assemblies, when one speaks to a strange auditory, or to a Congregation not his own the first time, or in taking charge of a flock; he may begin as he holds it meet, to stir up the auditory to attention.  
From the end of their coming, the matter in hand profitable 
Whence to fetch it.  and necessary; from the consideration of God's presence; from their professing Religion, their coming at that present, the hope given from their former endeavour, and the gifts of God in them; from some examples of good hearers; the commendation of hearing, and commandment thereof in Scripture; from some sentence of Scripture, containing the drift of the Sermon to be delivered; and from what he thinks meet, and as he is able. Our 
Luk. 4. 20. 21. Esa. 1. 2. Act. 2. 14. & 10. 34. & 13. 16. Of giving of titles; but beware of flattery.  Saviour used a Preface before his Sermon; so did the Prophets before him: and the Apostles after him sometimes: Herein we may also use reverend titles, and loving appellations, as saying, Men and Brethren, Fathers; You that fear God: yea Luke can write; Most noble Theophilus: And S. Paul can say, Most noble Festus. If herein we give but due as we know and are Christianly persuaded, we offend not: But yet let us not be herein too much in many, nor often; nor too far; keep a wise moderation of the tongue, in what we may easily slip, and in heart beware of flattery. It were better to come a little short on the right hand herein, 
job 32. 21. 22.  than go to far on the left. Flattery is pernicious every where, but chief a thing pestilent in the Pulpit; where the very appearance must be forborn, which we will easily do before the basest; but many can hardly do before Princes, Nobles, and their bountiful Patrons; especially such as Preach for praise, or to get a Benefice: of which sort, too many.  
After the Preface, declare with an audible voice, what 
Of the Text of Scripture.  portion of Scripture is the text you will entreat of, whether a book, or chapter, or some one or more verses in a chapter; and read the same once on the book; and if it be but a 
Nehem. 8. 8.  short text, pronounce it again without the book distinctly both times: if it be long, read but once, and utter only some part of the beginning again, with a So forth. Read it in the translation to vulgar people, and in that which is 
Read the Text out of the best and commonly approved Translation, and be not easily a controller thereof.  most commonly received, and best approved; and even as it is there set down, without addition, detraction or change of any thing therein. It is not fit that every one be a public controller of a public received translation. As it may argue some presumption and pride in the Corrector, so it may breed contention, and leave a great scruple, and cast doubts into the hearer's minds, what reckoning to make of a translation; and it gives great advantage to the Papists; who hereby labour to forestall many, that they smally account of our translations; which we see can never be so well done and generally approved of, but some particular persons will be censuring the same, and that not only in private (a thing happily tolerable if the censure be true, and wisely proceeded in) but also they must needs show their skill in Pulpits. It may seem that such hold it an excellent thing, digito monstrari, and that they ween and are of opinion, that as Persius notes the vain ones, Scire tuum nihil est, nisi te scire hoc sciat alter. It is very necessary that the translation be most sound. But it is nothing expedient that ever public proclamation be made of some small defects, that by much prying happily may be noted 
In a common auditory we must only use our mother tongue.  therein, of every ordinary person, but only such faults as needs noting, and that of learned men too. As the text must be read in the mother tongue, so here to speak a little briefly of it by the way) must the whole Sermon before a common assembly, according to the Prophet's practice, the 
1. Cor. 14. 2. 4. 6. 9 11. 16. 19  use of our Saviour, the reasons of S. Paul, the custom of the Apostles, and as the Primitive Fathers, the Greek and Latin Doctors of the Church were wont to do, as their Sermons extant declare, without intermixing of long sentences in strange languages not understood, differing from their native speech.  
A strange tongue hinders the conceit of most hearers (except it be used rarely, aptly, and briefly) being ignorant of the same, to apt that before spoken, to that which follows after; and (except it be used with discretion) it is a hiding to them what we profess, rather than to teach them; an unprofitable misspending of time: First needless to utter it, haply in Greek, then in Latin, and after in English: a triple or a double labour for one; it may be one, two, three, or some few understand hardly the languages, but all other do not: must we therefore pleasing ourselves, seek to delight these few, to win a little vain praise of learning, whilst all the rest stand at a gaze, admiring what is said without edification? We that stand up in Christ's room, must not seek our own commendations, there we must paint out the truth lively and plainly, approving ourselves faithful dispensers of God's secrets to the conscience of every believer, in every thing to the utmost of our power. Nevertheless necessity 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 convince some proudly conceited of his knowledge; or 
The text must be out of the Canon of the Scripture. jer. 23. 28. 1. Pet. 4. 11. 1. Cor. 4. 6. john 7. 16. & 8. 26. & 12. 50. Act. 26. 22.  in a learned auditory, I doubt not of a liberty therein.  
For the Text, it must be Canonical Scripture: The Minister is God's mouth, he must then speak God's word, not only taking it for his text, but all his words must agree to the written truth, above which he may not presume.  
The Prophets came with the word of the Lord; our Saviour uttered only the word of his Father, & as his Father spoke unto him: his Text was the Canon of the Scripture, Luc. 4. 16. 17. he interpreted scripture, Luc. 24. S. Paul taught 
Psal. 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 only bindeth conscience; it is absolutely perfect; it converteth & makes perfect. men's precepts are no rule in Religion: Will & affection is too base to rule & to command Reason: and Reason to sway by man's wisdom is too carnal for Religion: Esdras text was Scripture; Christ's out of Esay; the Levites was the Law; every one spoke out of the book of God, & so continued until Popish Prelates invented lying Legends, to beguile the people, such as God gives over to believe lies, for that they kept not, nor received a love of the truth, and so remain at this day, even 
●. Thes. 2. 11.  their divinest Doctors by Gods just judgement.  
Some heretofore have preached without a Text, but it is not now the custom of the Church, which orderly must be observed; neither is that way so good to increase knowledge in the Scripture, nor to cause reverence to that which is spoken, they not seeing whence it is grounded. Secondly, 
What kind of Text.  it must be a Text to beget faith, to ground hope, and to settle love: such places must we choose, as plainly afford us these things, to teach them usually as the Apostle exhorts. Obscure Scriptures about which must necessarily arise questions of controversies, leave for Schools, and handle not amongst the common people and vulgar sort. Common assemblies are not meet either to hear or judge of controversies; yet it is a fault of many Preachers, who use commonly in every Sermon, to raise up one point or other in disputation, about which they spend the most of their time, often without just occasion or necessary cause: but the fruit of these men's labours is in their hearers contention, talk about words, quiddities and vain ostentation; but not faith working by love and holy 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 unjust, his words shall sound out temperance, righteousness, and judgement, that Felix may hear and tremble. Christ jesus will preach before Scribes and pharisees against false interpretation of Scriptures, men's traditions, and hypocrisy: This choice of ● fit text commends the Minister's wisdom in teaching; his faithfulness to perform his office without fear, and his care to do good: It will prevent cavils when things are reproved, which the Text plainly affords. 
The discommodity of an unapt text.  On the contrary, an impertinent Text shows that the Preacher wants judgement, either to choose his Text, or to discern his auditory, or both; or that he hath but some bosom Sermons that alike must serve his turn upon all occasions in any place; or that he is fearful and dare not take a Text to touch them, especially men of place, whom he would rather please by his preaching, to pleasure himself; 
Gal. 1. 10.  loath therefore is such an one to offend: the fault of too many in these days; men pleasers, not the servants of 
The cause of painted eloquence.  Christ. This is the cause why many weigh every word, as in a balance, for weight and tunable measure, for fine pronouncing to delight the ear, more for a plaudite, than to convince conscience, or to remove impiety; they glance at sin sometimes, but fair and far off, for fear of hitting: They are much in controversies, by which they least displease men of ill conversation, who willingly hear any thing but of their sins and reformation of life: these be the Preachers full of discretion, but of little Religion, and less true and hearty desire to bring men to salvation.  
Hear than we see that a Preacher must have knowledge 
What is requisite for a Minister to fit his text for the auditory.  of his auditory, to fit his Text unto them, considering where they be, and what manner of persons, private or public, Ecclesiastical or of the body politic; superstitious or religious; of holy conversation or profane, peaceable or persecutors; zealous or lukewarm; constant or backsliders; of sound judgement, or erring from the truth, ignorantly, or of obstinacy, etc.  
The Place must be also considered of, a city or town, popular or of less resort. Also if the meeting be not ordinary, note the occasion, the end, and time; whether in mirth or in sorrow; to rejoice or lament; in time of prosperity or adversity; and thereafter to frame his speech. And therefore it's also requisite, that he be a man experienced in the Word: and one that hath in reading Scriptures gathered together variety of portions of Scripture, for variety of matter, and have them ready noted in some little paper book, and at times studied upon, to be more ready to speak of them, as occasion shall require. If a man would 
How to speak aptly ever.  speak not unaptly at any time, in any place, to all sorts unknown, he must take general Scriptures, which may rightly concern all, and cannot be amiss spoken to any, as these, Eccles. 12. 13. 14. jam. 1. 27. 2. Cor. 1. 5. 10. Jude vers. 14. joh. 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 resolve his Scripture, to 
What to be observed 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 observe the coherence with that which goes before or follows after: Fourthly, the scope or principal intendment of the holy Ghost in that place, of which scope ariseth the principal proposition; called of Rhetoricians the State; of Lawyers the Issue. This chiefly is to be laboured in, and is to be found out by observing these circumstances: Quis, quid, ubi, quibus auxilijs, cur, quo modo, quando, 
How to find out the scope of a place, and to resolve the same Scripture.  that is, the Person, the Thing itself, the Time, Place, the Means, the manner of Doing, and the End. By the Person, Time, and Place, may be found the occasion; by the Thing, the matter handled; by the Means, the arguments; by the manner, the method how the arguments are laid down, which method is often crypticke, and not natural; by the End, the scope, and so the principal proposition, which may be brought to one of these three kinds, Demonstrative, Deliberative, or judicial.  
It is a hard thing to find the state of a whole book, and 
Of dividing a text, and the benefit thereof.  to reduce it into one sentence or proposition, for that it is mixed of divers kinds; but it is more easy in the parts of a book, and in a particular portion of Scripture. Fiftly, after the scope be found out, the text is to be divided into his several parts: by this we limit ourselves within bounds, to keep ourselves from ranging; the hearer will better follow the matter, and conceive the meaning in the discourse; It helpeth memory to carry away that which is heard. Where order wants without division, there must needs be a disordered roving, 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 severed, & a separation of things to be conjoined: the discourse is lose, tedious, and uncertain, wandering without stay or limitation.  
Of the Division of books or Chapters, my purpose is not to speak, for that helps enough are to be had for the same, and so common in all men's labours and Commentaries, that it is a labour needless to give any precepts herein. I therefore here intend to speak of particular Scriptures, 
How to divide particular verses.  one or two verses for a text, and of the division, interpretation, and gathering doctrines thereout only: Some verses contain evident doctrines, or propositions, as Prover. 29. 18: joh. 3. 36. where note the quality thereof; General or Special, Affirmative or Negative, Necessary or Contingent: the parts, the Antecedent & Consequent; where such evident propositions be not, there, first look out atotum, 
What first to consider and know to divide a verse.  what in general to name it; as a narration, a doctrine teaching somewhat; exhortation, dehortation; a commandment, a promise; threat, rebuke; petition, wish, vow; curse; profession, declaration, a salutation, a counsel, comfort, prediction, praise, thanksgiving, dispraise, admonition, question, answer, mock or taunt, definition, description, accusation, prohibition, detestation, denial or affirmation, & so forth. Then gather the parts by circumstances, even as the words lie in order, if it may be, for the better help of the meanersort. To find what to call it, which term or name containeth the scope of the words, & it may be found out from other Scriptures, as Mat. 28. 19 is called a commandment; by S. Paul Act. 10. 42. so Genes. 17. 4. which S. Paul calls a Promise, Rom. 4. 20. Psal. 32. 1. interpreted by S. Paul, Rom. 4. 6. Again, we may know how to call it by the sense of the place, albeit we find it not interpreted elsewhere: and by other means, as by the Verb, as Matth. 9 30. its a charge given, Rom. 12. 1. an exhortation, Luk. 14. 29. 30. a mocking, 
By this see the use of Grammar necessary to a Divine.  Rom. 9 14. detestation noted by absit, which Verb shows the Apostles detestation of that blasphemy by Nouns: Dan. 4. 24. it is a Counsel: by adverbs; Psal. 119. 5. a wish: by Conjunctions, etsi, quamuis, and the like are symbola occupationis: nisi is often not a obiectionis, and sed solutionis, as 2. Cor. 1. 24. by Interjections, 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 afford, must be first made a general division into divers totums, and every of them after into their branches by circumstances: as for example, Ezech. 18. 30.  
These words are the Prophet Ezechiels', whom the Lord 
1. Author.  raised up, as to comfort the godly, so to show the wicked their sins and punishment for the same. Secondly, the wicked 
2. Occasion.  jews had blasphemously accused the Lord of injustice, and murmured against his chastisements. Thirdly, which 
3. Scope and general proposition.  the Prophet reproves them for, and confutes their error, and shows that God's ways are equal and just, and theirs unjust, and that not he, but they, are the cause of his judgements upon them, which are justly inflicted. Fourthly, 
4. Coherence.  whereupon in these words the Prophet concludes, that for these their speeches they deserve punishment, and should be punished unless they repent. Fiftly, the verse containeth 
5. Parts and general division.  three generals or totums, and therefore must first be observed: the first, is a threatening of judgement: the second, an exhortation: the third, a promise, which both the sense & 
The subdivision by observation of circumstances.  the Verbs (I will judge; Return; Shall not be) do note out unto us. Now if men please, they may by circumstances divide these into several parts, every one again, and as the words lie in order: as thus; In the threat, note first the cause, in therefore; secondly, what is threatened, judgement: thirdly, who in general, the house of Israel, and more particularly every one; four, the manner of judgement; justly, according to his ways. Fiftly, the person threatening, the Lord: So likewise proceed in the exhortation and promise.  

Another example, Matth. 10. 14.  
These be the words of our Saviour Christ in his commission given to his Disciples, who commanded them to preach, and to go hither and thither, and yet without care of corporal provision, intimating also to them, that all should not receive them; he foreknowing man's thoughts, who upon hearing of enemies, would be somewhat discouraged: he here prevents an objection or answers closely to that question which they might make concerning their behaviour to the obstinate, and what shall befall them. All which is to encourage the Disciples in their ministery. The parts whereof are two in general, a Commination and a Commandment.  
1. In the threat, note; First the parties threatened, Whosoever, the persons; and after the place; the house or city. Secondly why, for two offences, not receiving the Disciples, and for not hearing their words. Thirdly, the certainty of the threatening confirmed to his Disciples, truly I say to you. Fourthly, what is threatened, to wit, their certain damnation and impossibility to be saved, delivered in a comparative speech; it shall be easier. Fiftly, the time when this shall be effected, in the day of judgement.  
2. In the commandment observe first the time, when they depart▪ secondly, who, the Disciples, all of them: thirdly, what to do, shake off the dust of their feet.  
Thus may we do with any Scripture, if we can but know the general, how to name it, and so lay it open by circumstances, even as the words lie in order. This manner of dividing will afford much matter, easy for the method, and descends to the capacity of the simplest hearer. But here is no small cunning required, to gather out lessons from every circumstance fitly, yet easy to any one that understands, and hath laboured herein, as shall be after demonstrated by example. If it be held too great curiosity, so distinctly to note every word as it were, and circumstance, than the general division may be only observed, and one or more of the words followed, passing from one to another briefly at his pleasure: The way is all one, this more easy and less distinct to the understanding in particulars: the other more hard and subject to the censure of a mean hearer, any whit exercised in the Word, who more easily judgeth and seethe the collections of doctrines, and how it is followed, and when the Preacher keeps or roves from the present matter. If this way be not liked, in stead of this dividing, and for 
How to divide after another manner, in show more learned.  general heads, one, two, or three propositions may be gathered, and as parts followed, every proposition containing the substance of the circumstances in the general part.   

As for example, to declare my meaning, Act. 10. 33.  
The words are part of Cornelius answer, and contain in them three parts: First, Cornelius obedience in these words; therefore sent I for thee immediately: wherein we note these circumstances; first, the cause, in therefore; secondly, the things done, in sent; thirdly, who, in I, that is, Cornelius; four, for whom; fifthly, when. Secondly Cornelius encouraging and commending of Peter: wherein note; first, who and whom; secondly, for what; thirdly, Cornelius readiness, in the last words, where observe first, when; secondly, the cause; thirdly, the parties; four, the place; fifthly, the manner; sixtly, the end; seventhly, what. These three parts thus set forth by circumstances, may be drawn into three propositions; and in stead of this dividing, the Teacher may say: We will in these words (after he hath read the verse) handle and speak of three things:  
I. That the commandment of God must make him to 
These three propositions contain plainly three several circumstances, knit up together ●● doctrines.  whom it is given, to obey the same without delay.  
II. That those which send for God's messengers should openly encourage them by commending their willingness in coming.  
III. That hearers knowing of their coming should make themselves ready, wait for them, submitting themselves with reverence to hear whatsoever they shall teach them from the Lord.  
Which propositions may be proved and followed in the same order to a man's self, as the circumstances should be; but yet in show differing to the auditory: the other being delivered plainly, and in a disjointed speaking, handling every circumstance by itself; but this way largely set forth with a continued speech, to the end of every proposition. The other easy to be conceived of the hearer; and to be delivered of the speaker, requiring neither singular memory, nor much liberty of speech; and therefore to tickling cares a harsher way; though for all sorts more profitable: this way not so easy nor so evident, hardlier to be understood of the simpler sort; and more difficult to be performed of the Preacher, except he have a good memory to help well his understanding, and also a ready tongue, freely unfolding without stop, the conceits of the mind. Choose either after your gifts; but do all to edification.  
Hear is required in the Teacher skill in the art of Logic, 
What use to make of Logic, an art most necessary for a Minister.  an especial handmaid by the assistance of God's spirit, to serve for great use in reading the Scriptures, in interpreting & laying them open unto others. By Logic we see the method of the Spirit, we behold the arguments, the coherence and the scope; by it we collect doctrines, confirm them, enlarge the proofs, gather thence consequently apt uses, and urge them by reasons upon the hearers. Without this, a Teacher can never sound lay open the scriptures, solidely prosecute any matter, nor pithily persuade, nor firmly establish a truth, nor judge of consequents, nor convince an adversary well, nor answer warily men's subtleties, nor wittily prevent cavilling Sophistry: Si Logica absit, rationalis homo, praeterrationem in linguae sono versatur: A man's Oration without Logic, is but sound of words without reason; an ignorant discourse, in which if the tongue be flight, and memory weak, as the hearer shall oft lose the drift of his words; so he shall not seldom forget himself by overrunning both his own and other men's wits.  
Let Logic be then the stern to guide the course of thy speeches, that the sudden blasts of affections overwhelm thee not, if thou intent to speak judicially.    

CHAP. VII. Of the Scholies and interpretation of the words.  
AFter the division of the text, must follow an explanation of the simple words, or of words joined together, making evidently a sentence: yet this is not to be done at once thorough out the text, but orderly as the words are come unto, or the sentences in the several parts of the division, which will prevent tediousness and tautologies.  
If the words be but two or three together, or but one brief sentence, then as necessity requireth, they may at once be explained; and then a Paraphrase made thereon, 
What is to be explained, and what not.  brief and plain. Which thing is not to be done where the words are plain without any obscurity in them. For every Scripture is either plainly set down, and the words to be taken properly as they lie in the letter: (So is every doctrine of Faith and manners necessary to salvation set down) which needs no explication of words, but enlarging of the matter: or else obscurely; and this needs an exposition. No 
How Scripture becomes obscure, and wherein the obscurity ●●eth.  Scripture is in itself obscure, but that we want eyesight to behold what is therein contained. The Sun is ever clear, though we through our blindness cannot see the shining; or for that some dark clouds hinder our sight, which are to be removed, that we may look upon it.  
The clouds obscuring the clear light of the Scripture in the words or sentences, are these, which if we can expel, the matter in every text will become manifest.  
1. Is Variety sometimes of reading, quae in quibusdam Hebraei textus & Graeci locis, vel inscitiâ, vel negligentiâ librariorum irrepsêre: credatur tamen non in omnibus exemplaribus maliti● judaeorum textum corruptum esse, ut impiè tenent Papistae.  
2. Is variety of signification of words: one word signifying many things, Homonymies: many words signifying again 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 understanding in the original 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. Diversity of the opinions of Interpreters:  
6. Shows of contradictory speeches.  
7. Want of knowledge of the Arts, History, Philosophy, Antiquities; closely couchedin many a text of Scripture.  
8. And lastly, Ignorance of points of Divinity, and of such things whereof the Scripture speaketh, proper to itself, of God, of Christ jesus; of the Law and Gospel; and of the Sacraments.  
As many of these as the text is obscured by, and justly therefore needeth an exposition, must be made plain, both to clear what is dark, and to resolve the hearer of that which may doubtfully be taken. Words may thus be explained:  
1. First, by setting down an usual word, for an unusual; 
How the text may be explained; and to remove obscurities.  a proper for a figurative.  
2. A more plain, for one more obscure, by a Grammatical synonymy.  
3. By a nominal definition.  
4. By distinguishing words doubtful one from another, and interpret diversity of significations, according to the subject matter there handled; else as one saith, Dum verba nimis attenduntur, sensus veritatis amittitur.  
5. By observing our own common use of such words and manner of speaking, how, and why we so speak.  
For translations, bring them to the original text, and by that try them; and see the emphasie of the words, the manner of speaking, and the Grammatical constructions.  
Reconcile what seem to jar, and clear the same from false interpretations. There is but one true and natural 
One true and natural sense of every place, and so one right exposition. Sensus Pius.  sense of every place, which is the literal sense, that which the holy Ghost principally intendeth there: and accordingly can there be given but one true and right interpretation of the words and sentence. A godly meaning may be made of the same; agreeing with the Analogy of faith, tending to God's glory, the suppression of vice and maintenance of virtue, and so tolerable. But Sensus proprius & genuina 
Genuinus sensus.  interpretatio, is that which makes the place to agree to the chief purpose and scope of the holy Ghost intended in that same place of Scripture.  
Now to give this right exposition of the place; to judge 
How to give a true sense up on a place, and to try the same so to be  of other men's interpretations, for the approving of the best, for the rejecting of the worst; to examine aright also variety of readings and translations; in what sense to take words of divers significations; to make supply of a Grammatical Ellipsis, yea and to reconcile truly places which seem to disagree, may be by these means following. 
By analogy of Faith, the points of Catechism.   
1. By the Analogy of faith, for it must agree with the principles of Religion, the points of Cath●chisme set down in the Creed, the Lords Prayer, the ten Commandments, and the doctrine of Sacraments; One saith, Propositio obscura; primo omnium ad certam alicuius disciplinae methodum revocetur, & ex rerum in ea traditarum principijs & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicetur. This is it which the Apostle meaneth; and for that end wills Timothy to keep the true pattern of wholesome 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 calls it: which if men would use, there should never be such monstrous opinions broached, nor so dangerous contentions raised in the Church daily, as there hath been and now is. But every thing would agree with Faith and Charity, in which stands the form of wholesome words delivered by the Apostle. To which the four formerly mentioned may be reduced fitly. The Creed to Faith, as the sum thereof, and so the Sacraments as Seals confirming the same. To Lo●e, the Commandments, which show us what to do to our neighbour: and the Lords Prayer, teaching what to request of God for our neighbour.  
II. By the circumstance of the place, what, who, to 
By Circumstances.  whom, by what, when, and how, observing carefully what goes before, what follows after. Of which things speaks S. Augustine and S. Jerome, upon the fourth of Amos, and on 
August. lib. 2. de doct. Christ. cap. 31.  Matth. 25. Ex antecedentibus & consequentibus colligitur verus Scripturae sensus. We may not only look upon one word and sentence, and thereupon judge of all: the scope must withal be diligently attended unto, 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 give a true sense; Intelligentia dictorum ex causis sumenda est dicentis. The saying of Hilary cited by Lyranus on Deut. 28. whereunto agreeth that Lawyer's 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 itself.  the place in hand with other places; the clearer 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 must 
joh. 5. Act. 17. 11.  be laid to the Law, and the New Testament to the Old; for the Prophets expound Moses; and the Apostles and Evangelists them both. This is the searching of the Scripture 
joh. 5. Act. 17.  commanded by our Saviour, 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 self same in other places repeated, as that of God to Abraham, Genes. 12. 3. confer it with Genes. 22. 18. Act. 3. 2. Galat. 3. 8. is the same repeated again: so Esai 29. 13. again repeated, Matth. 15. 8. Yet here note, that these places are not so precisely repeated, but that sometimes there may be and is a little alteration: and this is for five causes, which may be as helps to us in the interpretation of our text in hand.  
1. For interpretation sake, as Psal. 78. 2. Matth. 13. 38. 
Why the same places repeated, have 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 general, to a more special, as Deut. 6. 13. Matth. 4. 10. and Esai 29. 13. Matth. 15. 8.  
4. For application of the type to the truth, and of a general to a special, as jonah. 1. 7. Matth. 12. 39 40. Psal. 69. 25. Act. 1. 20.  
5. For brevity 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. Kind is with places, not the self same repeated, but others somewhat alike, and agree either in words, as Genes. 28. 12. joh. 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 Proverb. 28. 13. expressed by David, Psal. 32. 3. 4. 5. here one place for illustration, is an example of the same kind, to a precept or exhortation: So likewise, 2. Sam. 15. 25. 26. a plain expressing of Peter's exhortation, 1. Pet. 5. 6.  
III. And last kind is with places unlike, in show seeming 
With places unlike and differing, or seeming contrary in show.  to disagree from the place in hand, when they be compared together: and this unlikeness is either in words or manner of speaking, as Rom. 3. 28. jam. 2. 24. so 1. Kin. 9 28. 2. Chron. 8. 18. and Zach. 4. 13. Matt. 27. 9 where the Prophecy is ascribed to jeremy: or else disagree in the meaning, as Act. 7. 16. Gen. 48. 22.  
But here note that discord is not in Scripture, neither 
No Scripture is contrary to itself.  one place contrary to another, albeit through our ignorance it seem so to us; but it is not so indeed. For in a contradiction, there must be two places having the 
What is required to make a contradiction.  same words in signification: understood of one and the same thing or subject matter, the same reason and end inended, in one respect and manner of doing at the same time.  
If these be so, there is a contradiction by affirmation and negation; as Faith alone doth justify us before God: Faith alone doth not justify us before God. Here is a contradiction. 
When there is no contrariety.  But if the places agree not to one individuate 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 between them. By this try all the seeming contradictory places in the Scripture, & we shall find no opposition at all: As for example. In Gen. 17. 14. & Gal. 5. 2. seems an opposition, but try the places, & we shall find them disagree in time, so no contrariety. Likewise that of Rom. 3. 28. & jam. 2. 24. agree not in the same respect, S. Paul speaking of faith justifying before God: and james of faith instifying before 
How to reconcile places together.  men. The way to reconcile such places, must be these foresaid means as I have said. But now to know when it is needful to use these means, for every text requires not thus much trouble:  
This is the general rule, if the signification of the words 
A 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 down, do 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 carry a show of any thing against the analogy of faith, or against the Scriptures, or against the scope of the Scripture, or against common good, or against the light of nature, containing any absurdity or show of evil, as in these Scriptures literally taken by themselves, without farther consideration, Luk. 10. 4. Matt. 10. 9 Matt 5. 29. Luk. 16. 8. joh. 6. 53. Reu. 22. 11. and such like; they are not to be taken literally, but figuratively; & an other meaning must be made of them, than the letter gives forth, agreeing with other Scriptures, the analogy of faith, with the circumstances and drift of the place, and the nature of the thing handled. To make this evident, we will bring in several examples to declare the same of evident places, of figurative and obscure; of mixed, partly evident, and partly obscure; lastly of places dissonant one from another how to reconcile them.  

I. Eccles. 7. 22. Surely there is no man just in the earth, that doth good and sinneth not.  
Hear looking upon this place and observing the words, 
An evident place of Scripture carrying the sense after the letter, with proof thereof.  nothing I find obscure, needing interpretation: but the right sense to be as the words openly declare, for the same agrees with the analogy of faith, it being a principle taught, That all men are sinners: the fift petition, teaching every man to ask pardon of his sins: it agreeth with the circumstances of the place, and Salomons purpose, also with other Scriptures, as Psalm. 14. 3. jam. 3. 2. 1. joh. 1. 8. Rom. 7. 19 Therefore this and the like Scriptures delivering in the letter the true meaning, we are to proceed to instructions, without searching forth of any other sense from the words, or standing upon explaining of the words, being not obscure; except the rudeness of the auditory untaught in common things doth require a brief unfolding of the words as one cometh to them: For there is nothing so clear, but even the main points of Christianity needeth opening (as in this place; Who is a just man; What sin is; And to do good) to such as be uncatechised, and not instructed in the common terms of Religion as God, Saviour, Law, Gospel, Faith, Repentance, Flesh, Spirit, and so forth.   

II. Matth. 26. 26. This is my body. 
An obscure Scripture, which cannot be taken according to the letter. The Papists exposition false, and proved In examining our expositions upon places, we must first of all refer the matter to some point of Catechism, and after that principle of Divinity proceed therein.   
This is an obscure Scripture, & cannot be meant literally as the Papists expound them; as if Christ had said; This bread is my natural body, borne of the virgin Marie my mother, by transubstantiation; for it is absurd and too gross a conceit: Therefore we search out another sense, and say as if Christ had said, indeed as he meant; This bread is a sign of my body, or my body Sacramentally.  
Now to try out expositions, we must come to the former Rules: First to confute the Papists, before we confirm our own: the matter in hand is about the Sacrament, (for this is ever to be marked, of what the place speaketh, that so we may refer it to some Catechism point, to try the interpretation by, as places speaking of Christ, we must refer them to his nature or offices, and according unto the Principles therein learned examine our expositions.) Therefore we are to refer this Predication to the doctrine of Sacraments, where we shall find their exposition to be against the nature of a Sacrament, which is a relation and not truly a substance; a sign as well, as the thing signified. 
Christ is not bodily in the Sacrament.   
II. Bring it to another part of the Catechism, to the Creed, and we shall find it to be against two Articles of the same; of Christ's true human nature, having a true body with all the dimensions, which being so, cannot be enclosed in a wafer cake. Also against Christ sitting at the right hand of his father, which is ever true at all moment of times: but this cannot I believe, if he be in the Sacrament, and every morning Mass, and so often as the Sacrament is celebrated. It cannot be said that one true body can be at one instant in two places.  
III. Try by the circumstances of the place, and it is overthrown, considering who administered it, jesus Christ sitting at the table, and the bread in his hand: by which either must his body sitting at the table be a fantastical body, if the bread was his true body; or the bread but bread: if the bread was then but bread, it was not transubstantiated, belike till after his resurrection, and in so saying the first institution should be defective, and the disciples of Christ to receive less than we do, if it be now transubstantiated. Note again, that it is called bread, and appears ever bread: now if it were changed, it were a miracle: and no miracle but it was sensible. The Disciples they took it, saw Christ when they eat it, and felt no flesh. The end of a Sacrament is to remember him; now we remember not things present: it is against therefore the end of a Sacrament.  
IV. Lastly, it is against Scripture; Act. 3. 21. The exposition therefore is false, too Cannibal like, allowing the eating of man's flesh; which the jews abhorred to hear of. It 
john 6. Our exposition true & plainly proved.  is false, foolish, and absurd, against religion, reason, sense and natural instinct.  
Contrariwise, our interpretation is true, on the contrary agreeing with the nature of a Sacrament, with articles of faith, with Scripture, joh. 6. 63. Act. 3. 21. with all the circumstances of the place, and with places speaking of the like matter, in like manner, and yet no transubstantiation; Genes. 17. 10. 1. Cor. 10. 4. 1. Cor. 11. 25. Therefore this must be given, and the right meaning of the words.   

III. Rom. 12. 20. If thine enemy hunger, feed him: If he thirst, give him drink: for in so doing, thou shalt heap coals of fire upon his head.  
These words are partly evident, and the sense in the letter 
A scripture partly obscure, and partly evident.  in the words of exhortation: and partly obscure in the confirmation.  
The first needs no explanation, the latter must be interpreted: for that it seems to carry an absurdity in it, to heap coals of fire upon the head of him to whom we in charity are bound to do good unto: so may I hurt him, 
The trial of two expositions, whether of them true.  and not benefit him. There is a double meaning given of these words: Some say thus; By well doing, thy enemy not deserving it, thou shalt increase God's judgements against him: But the circumstances of the place will not allow this. The Apostles intent is, to move men to the work of charity, even to their enemies, to do them good thereby, and to purpose the same. But if this were the sense, the reason were to show how to be revenged on him, and in show of doing good, to intend him mischief, which is against Christian charity (if we try it by the doctrine of charity) the nature and end thereof. Some expound it thus; In so doing, thou shalt win him unto thee by force, even as if thou didst heap coals of fire upon his head, which he should not be able to endure, but must needs yield to thee, thy good deeds will so inflame his affection of love to burn in him towards thee. This may stand with the circumstances, the Apostles scope, the nature of charity, and with other Scriptures, Matth. 5. 44. 1. Samuel 24. 17. 2. King. 6. 22. 23. Proverb. 25. 22. Therefore the true sense.   

iv An example of reconciling places, as in Genes. 22. 1. and james 1. 13:  
Where the places seem contradictory, to make these 
An example showing how to reconcile places seeming to disagree.  not to disagree, and to reconcile them, and so other Scriptures; observe which of the places agree best with the body of Divinity and principles of Religion; as here james his words do; and learn from the analogy of Faith, the scope and circumstances, the true sense thereof. Then consider wherein the other seems contradictory thereunto, as the place of Genesis, and there observe the sense also by the rules: see also whether the rules of opposition hold in them or no. Lastly, lay to them some other place one or two, agreeing and being alike in words or meaning to either of them, which by comparison with them, may give thee a right difference and show the reconcilement of them, as Exod. 20. 20. which place agreeth with Genes. 22. 1. and withal interpreteth what is meant by tempting, even proving of Abraham; by which is plain then, that there is no contradiction between the two places.  
So Matt. 10. 5. & 28. 19 seem to jar, and Christ to be against his own commandment. But consider and compare them with Matt. 21. 43. and Act. 13. 46. and the circumstances with the rules of exposition, and the reconcilement will be made, and no discord found at all. And thus much of the interpretation of the text.   

That a Minister may faithfully and sound interpret, there 
What is needful that a minister may sound and faithfully be able to interpret scripture. Art of Grammar.  is required by necessary consequent from that which hath been delivered here in this Chapter, much knowledge:  
I. Of Grammar. From false Grammar (as one saith) there cannot proceed true Divinity. By this we find out the true construction, the proper signification, and the emphasis of words; the propriety of the tongue, manner of speaking, and other things of less importance, yet necessary, about which Grammar is exercised.  
II. Knowledge of the tongues in some measure is required, 
Knowledge in the tongues, Heb. Greek, and Latin.  Theologus must be Philologus; the force of words are more fully in the original text often, than in the translation; by a man's own knowledge into the text, he seethe the matter immediately with his own eyes, when other see in the translation the matter by other men's eyes. Every language hath peculiar words, dialects, tropes, and figures. Scruples which may arise by variety of translations, may be prevented or taken away, doubts removed, and translations more safely followed. The knowledge of three languages very necessary; the Hebrew tongue; in it the Canon of the old Testament was written: the Greek tongue, in which language the Scriptures Canonical of the New Testament are set down: and the Latin tongue, for the reading of authors, wherein most have written.  
III. Knowledge of Rhetoric, the Scriptures being 
Art of Rhetoric and other sciences.  full of tropes and figures, with knowledge in the rest of the Liberal Sciences: understanding also in natural Philosophy, Economics, Ethics, Politics, Geographie, cosmography: he may not be ignorant of Antiquities; he is to be acquainted with Histories; and with whatsoever he shall be occasioned to use in the interpretation of the Scriptures; without which no man can work cunningly upon every text, if he want the instrument, (that is) the skill of that art which should help him therein.  
The diversity of knowledge in several things which a 
What fruit comes by much knowledge in divers things.  man brings with him to the reading of the Scripture, are as many candles to give light to see into his text, both to find out and lay open such diversity of matter as lie couched therein; as also to expound and to show the full meaning of the words, as john 10. 27. to interpret this word Know; note first, that he speaks by way of Similitude from a Shepherd; then here consider what is a shepherds knowledge: first to know sheep from goats: secondly his sheep from other men's: thirdly to see to them, to love, care, and to provide for them. Now apply this to the text, and you have the meaning of Know-worth, which is, I know them from goats to be mine, I see to them, love, care, and provide for them. And thus may we expound difficult words, by considering to what Science or Art to refer the word unto. One Artist cannot see by that single skill all things: but the Grammarian he seethe and handles Grammatical points: the Rhetorician, Rhetoric: the Logician, Logic: the Natural and Moral Philosophers, their Philosophy: Historiographers, Antiquaries, and others, the 
Scripture doth require the use and skill of all sciences.  points of their profession. Every one cannot tell whence is fetched the simile in job, 14. 7. 8. 9 nor handle it well without in sight into husbandry. Nor job 20. 18. and 24. 5. and 30. 29. and 47. 7. 9 nor jeremy 8. 7. nor Esai 50. 5. without natural Philosophy: nor job 26. 7. nor 2. King 20. 9 Esai 38. 8. Amos 9 6. without Astronomy: nor know how the words in job 33. 9 are spoken, without Rhetoric: not 1. Cor. 10. 1. 2. 3. 4. Act. 5. 36. 37. without History. Nor 2. Peter 1. 5. 6. 7. without Ethics: nor Genes. 49. 10. without Politics. And thus might I instance the occasion of all knowledge required to expound exactly every place in the Scripture: which I speak not as if I were furnished with them, (for I here show but by my wants what I see to be needful) nor to discourage some from the ministery, nor to dishort others in it, painful and profitable persons, who have not all these particulars to help them: But to show that brainsick opinion to deny the use of Arts to the Scripture, and to stir us up to the diligent study of these things, as we can any way possibly do, to commend the great necessity of upholding Schools of learning for the attainment hereof: and that such as have children and would prefer them to the ministery, should endeavour to train 
Knowledge in Divinity besides the former human science. Catechism. thoroughly to be acquainted with the scriptures themselves. How to read them profitably.  them up in all kind of learning, if any way they be able.  
iv Knowledge, besides this human Science, in Divinity, it is absolutely necessary: first that he be well grounded in the principles of Religion, to be able to judge of his own interpretations, the opinions of others; and to lay down sound and wholesome doctrine, as before I have declared the use thereof. Secondly he be thoroughly acquainted with the Scriptures, by reading the same orderly through, without confusion, reverently beginning with prayer, in humility, without pride or profaneness: attentively, without wandering thoughts; with a hungering desire, without wearisomeness or loathing; in faith without doubting, believing and applying the same to thyself; conscionably, with purpose to practise the same to God's glory, without hypocrisy, constantly. This reading will by God's spirit be blessed, to make a man expert in the Scriptures: for the other more particular manner of reading the Scriptures, I set those over to such as have largely written thereof, that would be further instructed herein.  
V A minister must be furnished with books, as good 
Furnished with good books: Of humanity.  helps to further his study, and these of all sorts. First, for humanity, of the several Arts of Ethics, politics, Economics, natural Philosophy, such as have written of Trees, Herbs, Beasts, of Husbandry, Geographie, Histories of jewish customs, of their Weights and Measures, and what other matter the learned have written of for the Scriptures especially.  
Next these, books of Divinity and other necessary, 
Of divinity.  with such as are immediate intended helps therein. First, the Bible, the book of God in English, Latin, Greek and 
The Bible.  Hebrew; our best English translation, Tremelius, Septuagints translation: Montanus interlineall, or Vatablus: Beza his Testament. Secondly, Dictionaries, besides the Latin 
Dictionaries.  and Greek common for all sorts, the Hebrew Pagninus and Auenarius. Thirdly, Concordances, Latin, Greek and 
Concordance and the singular use thereof, to find proofs for a Doctrine to enlarge the use of the same by reasons and examples, and to handle a common place.  Hebrew, of which there is singular use: a Concordance helps memory much, to find out any place of Scripture; also in comparing Scriptures, to find places, the same with the text repeated, or like places in words that afford help to prove doctrines, by seeking the principal word in the doctrine: which it will help also to enlarge, by considering the several places which speak of the same matter, or have the same words; out of which may be observed, differences, causes, effects, exhortations, promises, threats, yea and examples also, to handle thereby a Common place. As for example:  
If a man would speak of Fear, let him find Fear in the Concordance, and there he shall see some place will tell him what fear is, as Prover. 1. 7. some the kinds, of God, of man, true and false fear, what to fear, and what not, as Matth. 10. Exhortations to true fear, Deuter. 4. how to attain it, Proverb. 2. 1. 2. 3. 4. 5. Deuter. 17. 19 signs of fear, Psal. 119. verse 14. The benefits reaped thereby, Psalm. 25. 34. And divers other things at large will be offered to thy consideration, to follow any point of Divinity thereout, if once you had gotten an use herein; the benefit of this is more than here I can conveniently express. Surely, he that understands his text well, and knows how to draw a doctrine, needs no printed or written Sermons, to help for to enlarge it: the right knowledge how to use a Concordance, is every way a sufficient help for proofs, reasons, and illustrations of the same. It may seem, and will prove irksome to him that at the first makes trial thereof: but time and experience will make it easy and pleasant:  
IV: analytical expositions for the dividing of books 
analytical exposition & benefit thereof.  and chapters, and unfolding of the Scriptures, as Pflacherius hath done on the History of the Bible: Piscator on the new Testament: and some of all such books help to show you the coherence, the antecedents, and the consequents, the scope of the Author, the whole method & arguments for confirmation or confutation of the proposition handled.  
It were very good for a young beginner to read every day one chapter or two with some learned man's resolution of the same: he shall profit much thereby in knowledge of the Scriptures.  
V Of Annotations, as Bezaes'; of Phrases, Westhemerus, 
Annotations.  and Illyricus in his Clavis Scripturae, hath gathered many, & of divers acceptations of words, as also Marlorats Enchiridion 
The commodity of Marlorats Enchiridion.  sets down; which book is of very good use, to show how many ways many words are taken; to help to find out like places to compare with the text, and to handle a Common place: the benefit of these books and such of the like kind, is to further use in the interpretation of any obscure portion of Scripture. 
Reconciliation of places.   
VI Of reconciling places seeming to differ, and to be one against an other, as Christopher Obenhimius and Andreas 
Catcehismes.  Althamerus, or any other, if any have more, or done better of this matter.  
VII. A Catechism containing the doctrine of the Church and principles of Religion, Caluins Institutions, and Vrsinus Catechism; both which studied thoroughly, will sufficiently inform a man's judgement in the chief points of Religion, which a Divine must be well practised in, for the trial of his doctrine, and other men's judgements by the Analogy of faith, as before declared. It is good for a beginner to have without book the definitions and distributions of the principal heads of Theology, as Polanus Partitions setteth down, that so he may readily know to what 
commonplace books, and special traclates, being particular common places of several things at large.  head to refer his doctrines, or other men's propositions, to examine and judge rightly of them.  
VIII. commonplace books, Musculus, Peter Martyr, Zegedinus tables, which book is a sum of most principal learned men's labours before his time. At the first a Divine is to exercise himself in handling & making Common places, for so doing he shall furnish himself with much matter, and learn to discourse, follow, and stand upon a point in a Sermon. Under Common places, I contain particular tractates of several things, being some large 
Commentaries and what use to make of them.  Common place of some special point; of God, of Christ his incarnation, passion, resurrection, etc. and of any other thing distinctly let down.  
IX. Commentaries of Orthodoxwriters, all which will help thee in understanding the text, they will more confirm thy judgement, seeing others to agree in that which thou hast conceived thyself; they, by occasion of words, may put into thy mind what of thyself thou canst not dream of, nor they themselves intended: by these thou mayest as it were talk with and ask the judgement of the 
Ecclesiastical histories, and Epistles of the ancient Fathers.  greatest Divines in the world, of any Scripture they writ of; they yet living and speaking to us by their labours: as Caluin, Peter Martyr, Musculus and others.  
X. Ecclesiastical Historiographers, Eusebius tripartite History, Ruffinus, Socrates, Theodoretus, Sozomenus, Euagrius, Nicephorus, josephus, Philo Zonarus; to which add the Epistles of Jerome and other Fathers, and of late writers. These historical books are of this use, for the knowledge of the Church's estate, to reform manners, and to abolish superstitions.  
XI. The Acts and Canons of ancient Counsels, the 
Acts and Canons of councils.  Centuries, Functius, sleidan's Commentaries, and the book of Martyrs: to see the judgement of Churches in matters of Religion, the condemning of heresies, and maintenance of the truth. Hereunto add, the Harmony of confessions of late reformed Churches.  
XII. Controversies whereinto we may safely proceed, 
Controversies, and when to study them and whose in the first place.  being well grounded by these things aforesaid. Herein it is good, to begin with these of later times, Caluin, Peter Martyr, Cranmer, jewel, Fulke, Sadel, Beza, Whittaker's, Mornay and Reinolds: then to other of former times, and also to the Fathers. But here take these caveats touching the Fathers. First, see that the name be not counterfeit, and 
Caveats in reading of the Fathers.  the work falsified (as of late the Fathers have been by the Papists.) Secondly, approve of their opinions, and of all other men's, only as far as they agree with Scriptures in matters of salvation. Thirdly, when they differ, consider them as men, reverence them and receive them in the truth: but be tied to none in their errors. If it be possible, reconcile and cure the jar, to make them agree. If thou canst not by the rules delivered, try which is sound, & that hold. If an equal probability be of two, and reasons seem to thee alike for both, make a profitable use of either: but publicly broach neither unto the auditory, if it be a matter of importance, for it will but breed contention. If we will thus be wary, we shall not run into error for company, we shall uphold a consent and preserve a godly peace in the Church.  
When we are thus fitly prepared and armed with the sound knowledge of the truth, against sophistry and subtle distinctions; then may we boldly enter upon a dangerous sort: for young novices upon whom nevertheless in these days, proud conceits, for show of learning, wild youths, wanton by their wits, foolehardily rush upon, in their very a, b, c, of Divinity to their ruin and Church's disturbance: 
Schoolmen, Papists, Catechisms, Commentaries, histories, etc.  as First, Schoolmen, Peter Lombard, Thomas Aquinas, Scotus, Bonaventura, and Durandus. Secondly, Catechisms, Canisius, etc. Thirdly, Commentaries, Caietanus, Ferus, Tolet, Arias Montanus, Stella, Pintus, Tansenius, Riberus, and others with Postils. Fourthly, Histories, Caesar Baronius, Onuphrius, August. Stuchus, Platina, Anastasius & jacobus de Voragine. Fiftly, Gratian decrees, Raymondus Decretals; Clementius Constitutions; the Extravagants, the Epistles of Romish Bishops; the Canon Law; the Glosses and Commentaries of the Canonists; the Acts of late Counsels, set forth by Peter Crabbe, Martyrologies. Sixtly, Controversies of Roffensis, Gregory de Valentia, Stapletons', Hosius, Eccius, Harding, Bellarmine, with others, and those that have answered them. Seventhly and lastly, a Minister 
The holy spirit of God.  besides all these helps, must have to rule and direct him in these subordinate means, the holy spirit of God, the only true interpreter of the Scriptures; which are his own words; who is the spirit of truth, leading and guiding all his in the same; without which men for all the means, may run into errors, and grow into heresies: above all, this therefore pray for.    

CHAP. VIII. Of gathering doctrines from the Text.  
AFter Interpretation Logical, Grammatical, and Rhetorical, doubtful things being resolved, and obscure 
What a Doctrine is.  made plain, follows the Collection of Lessons or Doctrines, which are propositions drawn from the Scripture, teaching somewhat to be believed, only for informing of the judgement. Hear first a Teacher must begin to build, that knowledge may go before zeal to guide the same: this of some is called the Didascalike or Doctrinal part of a Sermon, wherein a truth is delivered and confirmed; by this we only learn to know and believe: But to effect and do is another part of the Sermon, following upon this: As for example. This is a plain Doctrine delivered by the holy Ghost, Prou. 29. 18. Where there is no vision, the people perish: This only informeth my judgement to take knowledge of a thing, which is this; That they which want the preaching of God's word, are in a fearful estate; it is neither exhortation, dehortation, reprehension, commandment, promise, nor any such thing, (for these indeed are consequents of doctrines.) Many such places be, which are evident doctrines of themselves: Roman. 8. 1. 1. Corint. 2. 14. Galath. 3. 10. 11. Hebr. 13. 4. Psalm. 19 17. and a thousand more; out of which if we please, we need not stand to make 
How to handle a didascalic text, or a Scripture which is a doctrine of itself. A particular explanation of every word.  other collection of Doctrines (except from the emphasis of a word, as an observation by the way) but forthwith come to the use which is to be made thereof, after the words be explained, and a brief Paraphrase made thereon. As for example, take these words of Solomon, Proverb 29. 18.  
They are a Doctrine of themselves as other proverbs be: Hear then begin to expound the words thus: Where there is no: in the Hebrew it is only, in not, a Preposition with an adverb, in stead of a Noun; meaning in the want, or in not having vision. Vision, this word is diversly taken in Scripture: first for an ordinary means whereby God 
The divers acceptions of a word, and the same proved.  revealed his will to his Prophets, as Numb. 12. 6. and 24. 4. Secondly, for a more special manifesting of himself to Moses, as Numb. 12. 8. Thirdly, for the place of visions, jerusalem, 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 prophecy, and 
Obediah 1. 1.  vision and prophecy both one, 2. Chron. 32. 32. Act. 2. 17. Seers and Prophets were one, 1. Sam. 9 9 Preaching is also called Prophesying, 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 understood, v 9 
What preaching is.  to edify, exhort, comfort and instruct the Congregation, vers. 3. 4. 19 In this last sense must this word vision be taken, 
After that the divers signification of the word is noted, them set down one proper and apt for the text, and prove how that, and not the other is fittest. The emphasis is noted, and how it serves to the purpose.  and not in any of the three former senses; for this proposition is general and ever true; but if we put in stead of vision, Jerusalem, it would be absurd to say, Where there is no Jerusalem, the people perish: or, understand it of vision to Moses, or the other which were but temporary, & are ceased▪ must therefore we perish? It is to be interpreted therefore, preaching, called vision and prophecy for the excellency thereof; so do also the learned expound it. The people, that is, persons of all sorts, and not only the ruder multitude; the word is general, and containeth all. Perish, there is a singular emphasis in this word, and therefore interpreters diverslietranslate it, To cease and leave off; to decay; to go back, to rebel, to be naked, to perish: all which do well agree to this matter in hand. So it is, as if Solomon had said more at large; Where men are without, and want the true 
A paraphrase brief in significant words, according to the explanation, acceptation, and emphasis of the words.  preaching of God's word; there all sorts of men begin to give over good things which before they delighted in, they decay in graces, and fall back, become rebellious and wickedly disposed, whereby they make themselves naked of all graces, yea of God's favour, exposing themselves to their spiritual enemies, and so perish and come to destruction. Thus you see the doctrine explained and enlarged by a paraphrase, to the capacity of leverie one; whereof in the next place are uses to be made, and then as one thinks good, he may make some observation beside, after the explanation, acception, emphasis, etc.  
The gathering of a doctrine, is where the doctrine is not 
What it is to gather a doctrine, and when, and also how.  expressed in the text, and is collected by good consequent necessarily. The doctrine is not to be written from the text, as if the text were drawn to the lesson; and not the doctrine from it; but must follow iustâ consequentiâ; so is the collection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is by help of Logical affection of arguments; from a general to a special; from the whole, to the parts; from the proper adjunct, to the subject; and from the cause, effect, subject, contraries, comparats, definition and distribution. As for example: jerem. 31. 31. I will make a new covenant; out of which, this doctrine I gather from the adjunct: That the Law of Moses was not to be perpetual, but for a time till an other come in place thereof. Hebr. 13. 4. Hence this doctrine ariseth: It is lawful for Ministers to marry, and their marriage is honourable, which follows by just consequent, a genere ad speciem, and is as good a doctrine, as if it had been said expressly; the marriage of Ministers is honourable, and the bed undefiled. And thus he that so collects doctrines and delivers them, is to be heard as the mouth of God. And he that thus can do, is an Apollo● in Gods Church, mighty in the Scriptures, showing by Scripture that which he teacheth, Act. 18. 24. 28. and shall convince the consciences of gainesaiers, and establish the truth in the hearts of the believers, and be bold to urge it upon the hearers, as speaking with judgement from authority.  
In gathering doctrines which may be divers ways observed, 
Whence to collect doctrines.  proceed in this order, both natural, helpful to memory, and also will occasion a man to think of many lessons.  
I. From the occasion of that Scripture; as divers occasions 
From the occasion.  were of the Psalms, of S. Paul's Epistles of the speeches of our Saviour 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 words 
From the coherence, whether it be a bare affirmation or negation. A reason, or more reasons of that which went before: a prevention of an objection: a conclusion  in that place of Scripture:  
If a Reason, it may teach to observe, that a reason is to be given of that which is delivered for confirmation, and that a bare assertion without proof is not sufficient.  
If the matter be followed, but without any reason annexed, it may show the same sufficiently proved, and easy to be received.  
If more reasons be brought in, and the matter much urged, and largely stood upon, it argues the necessity of that point; the earnest endeavour of the author therein, & that it is hardly received of men as it ought, or easily rejected as 
on: a similitude, an exhort. dehortat. commandement, etc.  it ought not to be.  
If the words be a prevention of an objection, we may gather that in teaching, there is as well required wisdom to prevent a foe, as to instruct a friend.  
If a conclusion; a time to be observed to end every thing, wherein is wisdom how far to speak in a matter, and when to conclude and be silent.  
If the words be a similitude, to illustrate the matter; it may not the obscurity of the point handled, or the plain and evident dealing of the Author, noting withal the kind of similitude, and whence it is fetched.  
Lastly, If an exhortation, threat, promise, etc. we may collect the use of them, for that end which the spirit useth them.  
Also from Commandment affirmative and exhortations; that we are unapt and slow to a thing. From Commandment Negative and dehortation; our aptness to a thing. Withal prove the exhortation to be necessary, or dehortation, also promises and threats by other Scriptures and examples; and show wherein also the promises and threats made, do stand, and in what particulars.  
III. From the scope and main 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 general proposition or doctrine gathered out of many words, from the most principal scope.  which doctrine is chief and principal of that Scripture As there is but one drift, so but one proper and most natural doctrine of that place, which though it may be delivered in a few words, yet it is contained 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 find the first scope and principal proposition, containing the same, to be this: That there is but one way for all, jew or Gentile to attain salvation, even by the faith in Christ, wrought by the Gospel, the power of God to salvation: which doctrine is contained 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 containing reasons to confirm the same.  
But now here note, as there is a general scope, and so a 
Propositions or doctrines less general drawn from the words which have a more special scope. The less general proveth the more general.  doctrine; so are there other propositions less general contained within the same, and serve to prove the more general; the words having a general scope to prove likewise these less general propositions. As to declare my meaning: The general and principal proposition you hear what it is, now beside, the Apostle delivers other propositions, General as Rom. 3. 9 All men are sinners; which doctrine is contained from the 18. vers. of the first chap. to the 19 verse of the 3. chap. Again, that the works of the Law justify none: That faith alone justifieth. All which propositions, as they prove the principal scope; so the verses wherein these prepositions are set down, must yield these doctrines, & the words must be applied to prove the same: For we cannot infer by a true immediate consequent, the principal proposition out of them, which have a 
Some verses or words, which come in by the way, prove not other propositions either general or special, but have an especial 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 many things come into a discourse by the way, in handling of a matter, which are carefully to be observed & taken heed unto, which neither serve to prove either the principal scope, or the less general doctrines; but coming in by way of prevention or other occasions have (as I may say) their individuate scope: and so their like distinct and several doctrines by themselves, as Rom. 3. 1. 2. where the scope is not that all are sinners; but to show by way of prevention; that though the jews as well as the Gentiles be under sin: yet have they their preferment above these: there is the scope differing, the doctrine must differ also. So the v. 3. and 4. prove not the prerogative of the jews; the scope of the two first verses: but are brought in by occasion of the Apostles own words, to prevent them. The purpose whereof is to show that God is true and just in his word and promise (though some do not believe the same) and is not without effect.  
Thus we see scope upon scope in handling one chief point; where also we understand how the general is approved by the special: the special by the words, which contain them same: so also will the words of an individuate prove the scope, and proposition gathered from thence: As for example: Act. 15. 21.  
Which words contain reasons why the believing Gentiles 
An example, sha●ing how the words prove the general doctrine or scope, and that the same words afford several lessons agreeing with the principal doctrine and scope.  in some things should restrain their liberty for the weaker jews sake, who might be easily offended: and hardly yet be drawn to their liberty in Christ by the impediments herein declared: it is the special scope of these two verses, 20. 21. differing from that which went before.  
The doctrine is this: That the stronger is to bear with the weaker in indifferent things, when they see reasons that as yet hold them in their weakness, till they be better instructed: every word containeth a reason to enforce this lesson to be received of the Gentiles, in the jews behalf.  
1. From the authority of their opinion, Moses the man of God. 2. From the antiquity of it. 3. From the generality thereof, in every city. 4. For that there be preachers and upholders of the same. 5. They have the letter plainly, for that they hold. 6. They see yet a present public observation of Moses, every sabbath. Therefore sithence they have such pulbackes, reasons yet to withhold them, they are a while to be borne withal: and their liberty for fear of offence to be restrained.  
The scope thus we see, and the words to contain reasons and arguments to enforce the same, out of which arguments many doctrines may be gathered agreeing unto the scope: As thus:  
Opinions of great persons once generally received are of great authority to bind men unto them, and hardly can they be induced to forsake the same.  
That antiquity, and so custom, in any religion holds so professors to like thereof, as they will hardly see their errors, and yield to a manifest truth of late come to light, and 
From the manner of delivering the words Grammatically, and Rhetorically.  known but to some. And so of all the rest of the former reasons may thus lessons be gathered fitly, to inform out judgements from the scope.  
iv From the manner of delivering the words, by a Grammatical Ellipsis, note the celerity of affection or brevity thereof, as Genes. 11. 4. Act. 5. 34: Exod. 22. 23: Psal. 6. 3. And so also the use of Grammatical figures approved. By enallege of tense, note the certainty of the thing, Gen. 10. 3. Esai 9 6. and 21. 9 By iterating of Noun Substantives in the same Case, showeth 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 else diversity and variety, Ps. 12. 13. Pro. 20. 10.   
By iterating the same substantives in construction in the singular number, they note an Emphasis and certainty, Exod. 31. 15. Micheas 2. 4. in the plural an excellency, Ps. 136. 2. Eccles. 12▪  
By repeating of the Verb may be taught an Emphasis,  
or vehemency, Gen. 2. 17. Esa. 50. 2. &. 56. 3▪ or certainty, Ps. 50. 21. Ps. 109. 10. jer. 12. 16. or celerity, 2. King. 8. 10. Prou. 27. 23▪  
By repeating of adjectives show an amplifying, increasing, or extolling of the thing, jer. 24. 3. Esa. 6. 3. Exod. 34. 6. jer. 7: 4. & 22. 29.  
By iterating of a Conjunction, 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 ironical speech, a reprehension and the use thereof.  
By interrogation, a vehement affirmation, Gen. 47. josua 10. 30. judg. 4. 6. john 4. 35.  
2. or Negation, Gen. 18. 4. Matt. 12. 26.  
3. or prohibition, Psal. 79. 10. 2. Sam. 2: 22.  
4. or divers affections, as admiration, pity, complaint, jer. 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. 16. And by all these the use of Rhetoric is confirmed. Also from promises or threats conditionally delivered, and the end wherefore. Out of all these (nothing in Scripture being in any manner vainly uttered) some good observation may be made.  
V From the order of the words as they be placed (either 
From the order of the words and placing of them, and so of the parts of the division of the text.  one part of the division, or one word) before or after an other, as Ezech. 18. 30. Act. 26. 18.  
Opening of the eyes before, turning the lesson, knowledge before repentance. But here the nature of the thing is to be considered, and other reasons of so placing the matter, whether natural order be kept or no. For as nothing is spoken idly, so nothing is placed rashly by the pen man of God's spirit in the Scripture. We in ordinary talk, seriously speaking and wisely, will never misplace our words wittingly in weighty matters. God disposeth of our words, Proverb. 16. 1. much more of the Canonical and holy writers.  
VI From the coupling of words and sentences: by Copulative 
From coupling of words and sentences.  Conjunctions, showing the parts to be both true together, absolutely and not separably in that matter or circumstance, as Eccles. 12. 13. the fear of God and keeping the Commandments are inseparable, Psal. 34. 21. both the parts true, see Psal. 33. 17. Matth. 10. 1.  
From disjunctive Conjunctions, showing 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 several words: for God puts not only 
From the several words one by one, and this is diversly done.  matter into the minds of the writers, and directs them in the manner, but also guides them in setting it down with words, jerem. 1. 9 2: Samuel. 23. 2. Our Saviour extends the truth of the Word to an iota or a tittle, Matth. 5. 18. so substantial is every thing which therein is set down.  
Now this collecting of lessons from the words is diversly 
How many ways observations may be gathered from the words.  done.  
First, from the natural and most proper signification and emphasis of the word.  
Secondly, from the figurative use thereof, containing some metaphor or other trope.  
Thirdly, from the Grammatical 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, observing that he saith not thus and thus: but so and so: and thence collecteth lessons.  
Fourthly, from a Logical affection of a word; to an other thing, as a cause, effect, subject, adjunct, and so forth.  
Fiftly, by making a question out of the words, and answering the same; which answer being proved, must stand for a doctrine; and may be delivered in a proposition. This way was practised by the reverend man, Master Perkins.  
VIII. From the circumstances of the time, quando. 
From circumstances.  Day, night, winter, summer, present, past or future, fit, inconvenient, adverse, or prosperous: quandiu, how long, or short; once, or often, Hebr. 12. 26. 27.  
2. From the person, God, Angels, Men; Devil, and ill Angels, and Men; public and general, as Adam and Abraham; or private, ordinary or extraordinary: Sex, man, woman, age, birth, country, estate, place or calling in Church or Commonweal: qualities of mind or body, good or bad, elect or reprobate.  
3. From the place: heaven, earth or hell: sea, land, holy, profane, large or straight, common or proper, and so forth.  
But here note, in gathering lessons from examples, to make a difference between the person of Christ and men. Our saviours example ever good for instruction; yet not in all things imitable, as what he did and spoke as God; and what appertained to his proper office and Mediatorship. So men may be good, as yet often they do ill, we must therefore consider the act or speech of the person; and then the person himself, with all the circumstances of the same before noted; and so gather the doctrine, else may we err, and collect that, which by judicial examination will not stand, nor be found sound and approoveable.  
IX. From the matter contained in the words; Ecclesiastical, 
From the diversity of matter contained in the words.  Political, Domestical, and so from the Ethics, Natural Philosophy, Mathematics, and Arts or Science therein contained. As for example. Psal. 72. 1. Give judgements to the King ● God. Hear to take occasion to speak of politic government. (o God:) from this to handle that point of Divinity concerning God. Righteousness: from this to speak of Divine, Moral, and Christian Righteousness. (Son:) from this to speak of Economics somewhat. 
Whence to begin and what it is to handle a common 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 agreeableness with, or disagreeing from other things: all which are to be proved by Scripture, reason, and testimonies; and so must be in stead of doctrines; whereof uses must be made as of collected lessons; to convince the false definitions and distributions; to instruct for practise, and correct vice by the same; and to comfort as the matter shall serve.  
The common manner of proceeding into a Common place, is by these forms, (as) here let us see what this is: (or) we have occasion hence to speak of such a matter, 
When to common place.  and so forth. But yet it is not convenient to take every where occasion to Common place upon any word, but upon such as the text may well afford, when the people need to be informed thereof as yet ignorant, being an uncatechised Congregation: or when some notable vice is commonly committed, and necessarily to be corrected: or some godly duty to be commended; happily made then no account of, or contemned, as is the preaching of the Word, and so forth.  
X. From a thing by proportion and resemblance to an 
For a thing by similitude and proportion.  other, as Hebr. 11. 1. as Abraham left his natural country at Gods bidding, to enjoy Canaan; so must we this world, to inherit heaven. And such lessons may be followed and urged, where good reason may be given of a true proportion between things compared: as Abraham fitly here may be for every Christian; and Canaan was a true type of heaven.  
Thus we see how we may make an Allegory, which is 
How to Allogorize lawfully.  not simply unlawful; for the Apostle doth allegorize, 1. Cor. 9 9 And it is but an argument drawn from a similitude, when the words are expounded mystically, otherwise then the literal sense doth afford.  
But in gathering allegories: First, gather them after the true and natural sense be delivered, and not before. Secondly, let them not be too far fetched, strained, obscure, or foolish: but agreeing with the Analogy of Faith, and other manifest Scriptures. The best Allegorizing is when the parts of the allegory may be referred to other Scriptures, speaking of the same properly, as Matt. 26. 36. and so forth. Where Christ may resemble every pastor: Peter, james, and john, Christian professors. Gethsamine, the Congregation; their sleep, sin; judas, the devil.  
The proportion than is this: As the Disciples in Gethsamene, though warned to watch and pray till Christ's coming to them again, yet fell soon asleep: and had not Christ returned and awaked them, judas and his train suddenly had seized upon them. Even so, though a Pastor teach his flock, and forewarn them, and leave them but a while to themselves; they will soon fall to sin, and be suddenly overtaken of the devil and his instruments, if he come not eftsoons again to call them, and stir them up to godliness. This allegory is true, and apt; for Christ is called a Pastor; the three Disciples were Christians; sin is called sleep, Rom. 13. and judas a devil; men are apt to sin, as to sleep; and the absence of a Pastor very perilous: Prou. 29. 18. so as this agreeth with other Scriptures and the Analogy of faith. Thirdly, handle an allegory briefly, and use them not too often. Fourthly, let the use and end be for instruction of life, but not for any proof of doctrine. Fiftly, let the ancient, grave, and wise collect them. It is not a safe way for young beginners not well exercised in the Scriptures, and grounded in the truth. Allegories are delightful, and therefore youth will (as I may say) lascivire, soon wax wanton immoderately herein, and so in stead of using, abuse the Scripture.  

Allegories may be gathered diversly.  
First, from names, and signification thereof, as Beelzebub 
How many ways an allegory may be raised.  prince of Flies, the Devil. Hence this allegory. As great flies, but easily blowing upon flesh in warm weather, infects it, and makes it more and more crawl with maggots: so doth the devil by blasting of our souls with suggestion; in time of prosperity, etc. But note here, with the name and signification consider the nature of that whence it is taken (as you see from this) and also the nature of that whereunto it is applied.  
Secondly, from Histories, taking occasion often from the name, as Luke 8. 41. 49. jairus signifieth one enlightened; hearing of Christ, seeks to him in hope of help; but whilst he is praying, comes the devil or his instrument, and interrupts and would withdraw him to give over; but that Christ jesus vers. 50. comforts him, and gives him encouragement 
From what places chief the Ancient have used to gather allegories.  to believe, and so forth. In stories where the places seem not to afford much matter, there men have accustomed to gather an Allegory, as Genes. 27. 14. 15. 16. 17. Luke 19 2. 3. 4. and vers. 29. 30. 31. 32. 33. 34. and 45. and such like.  
Thirdly, from those Scriptures, where the words have a show of an untruth in the letter, and must be understood figuratively, as Psal. 9 13. which Christ literally taken never did, Psal. 1 18. 22. Esai 11. Matt. 21. 44. & 4. 12. and such like; where the literal sense seemeth to infer an absurdity, as Rom. 12. 20. Mark. 11. 13. 14. Luk. 6. 29. 30. where the matter in the literal sense may seem in regard of the baseness thereof, to derogate from the wisdom of the penman; whose excellency of understanding and calling cannot but persuade us of a farther and more excellent matter then the letter barely intendeth. likewise joh. 4. 35. Rom. 13. 11. 12. 1. Cor. 3. 12. so many places in the proverbs, as cap. 24. 30. chap. 6. 9 chap. 9 1. 2. 3. etc. and 25. 16. Deut. 25. 4. All these have a further meaning than the letter.  
Lastly, where the words be typical: either in precept, as Exod. 22. 18. 19 Leu. 12. 2. 3, or Example, as in Abraham, Gen. 22. josua, Samson, David, and others.  
XI. Lastly, from Similitudes many lessons be gathered, 
From similitudes.  and that two ways:  
First, from the drift whereto it is brought: and then from the very letter and thing itself, whence the similitude is made without regarding the simile: as if it were a plain narration: As Gal. 4. 1. 2.  
The scope is to show by the similitude, that the Law of 
An example.  God makes not free, but keeps in bondage: for it doth with us as tutors and governors do with an heir, being a child; even keep him under as a servant.  
The lesson from the scope is: that the Law is servitude, and freeth not, neither can it, more than tutors a child: but is at the father's appointment.  
From the letter this lesson. That a wise and a godly father will bring up his child well, though he be his only son and heir, under tutors and governors. For we must know that the thing, from whence the similitude is fetched, is the same in itself, for which it is brought to illustrate another. If the wrath of a King be fearful as the roaring of a Lion: then a Lions roaring is fearful.  
This collecting of lessons from a similitude, is not only when it is largely set down, but even contained in one word by a Metaphor; as when a Minister is called a shepherd; and a believer, a sheep; a wicked man, a dog; we may note the nature of the thing whence the simile is drawn: and so far as it may well agree to the thing to which it is brought, apply the same in the several properties to it as doctrines, but then prove them in the application and make use thereof.   

Thus may we do in Parables.  
First mark the scope and the lessons thence, and then 
To collect lessons from parables.  from the letter: But yet beware we gather not lessons from every thing therein; so many absurdities might follow: neither intended in the scope and spiritual sense, nor in the letter true: as in the Parable of Dives, it is said, he speaks in hell, and hath a tongue, which is not true. Many things in Parables may be supposed, as if it were so, to teach a truth by a feigned thing. 
Of Typical places.   
Typical places have also a doublesense literal and spiritual. Many of the chiefest and heads of the jews, were types of Christ. The jews in prosperity and adversity, their blessings and curses, and much of their service typical to us: and therefore double observations may be thence made. And thus much how to gather Doctrine.  
Now of the delivery and proof of the doctrines: wherein  
I. Fellow your division, and gather the doctrines as the 
What to be done in delivering a doctrine, and proving the same. Ground of the doctrine. What doctrines to gather, and what to enlarge.  parts do lie in order: for therefore is the division made.  
II. Before or after the doctrine be delivered, lay open the ground thereof, that it may evidently appear how it ariseth: this is much to persuade, to believe and embrace the same: now this easily may be done by a short paraphrase.  
III. Collect such only as aptly may be collected: and of these; First, what are well known, note them only in few words, and but point as it were at them. Secondly, the more seldom and rare, and withal profitable, them only prosecute largely. Every text hath some certain words and circumstances more Emphatical than the rest. Thirdly, whatsoever may be above the capacity of the hearers, omit that. All men are not apt for every thing, joh. 16. 12. 1. Cor. 3. 1. 2. there is beginning, growth, and doctrine for both. Fourthly, every thing inconvenient to be uttered, in respect of time, place, and person, is to be with silence passed over: herein is a Ministers wisdom well seen. 
Doctrines must be very sound. What things to be avoided.   
iv All doctrines must be sound and good, 1. Tim. 4. 6. wholesome words according to godliness, 1. Timoth. 6. 3. uncorrupt. Tit. 2. 7. profitable, Tit. 3. 6. standing in faith and charity, 2. Timoth. 1. 13. We must avoid carefully profane, jewish, and old wives fables, 1. Timoth 4. 7. doting foolish, and unlearned questions, 2. Tim. 2. 23. strife about words 1. Tim. 6. 4. Commandments of men, which turn away from the truth, Tit. 1. 14. Genealogies, contentions, brawlings about the law; and whatsoever is unprofitable which procureth envy, engendereth strife, railing, ill surmises, which perverteth the hearers, increaseth to more ungodliness, profane and vain babblings, 2. Timot. 2. 16. and whatsoever worketh annoyance to godly peace.  
Now that the doctrine may be sound & true: First ponder 
How to .  it well before it be delivered. Secondly, examine it by the former rules, the Scripture and Analogy of Faith. Thirdly, see the judgement of all sound ancient and late writers thereupon. Fourthly, let it not be a point in controversy undetermined of the Church; for its hard to define a truth in matters disputable and not certainly concluded upon. Fiftly, let none of these things be the ground of our opinions, 
〈◊〉 ground to build upon.  to broach them to the people; no man's bare assertion without substantial proof, old custom, good intent, carnal reason, nor self conceit where the word warrants not. These may not sit down to teach in Moses chair, nor bear any sway in the Lords matters, concerning his worship and his service.  
V The doctrine being true and sound; First, deliver it 
How a doctrine is to be delivered.  to the people gravely, with deliberate audible voice, & distinct sound in the words, not forcing it as in exhortation. There is one voice and speech for doctrine, another for exhortation, threats, and dehortations. The nature of things must distinguish the action and pronunciation. To be loud in doctrine and low in exhortation, or alike in both, is to make discord between the matter and proper manner, belonging thereunto. Secondly, let the doctrine be a short proposition, delivered in few, proper, and significant words; using as near as possibly may be, the phrase and words of Scripture; avoid all obscure terms, not usual also words doubtful, lest either the matter be not understood or mistaken. And therefore if any words be so by necessity or unawares uttered, expound your meaning before you do leave them, that the doctrine may go for currant.  
VI After so delivered, show sometimes the reason why it is or aught to be so, but ever prove it, (except it be a main principle sufficiently known and approved) for 
 the hearers are not bound to receive our bare affirmations or negations without warrant. Instance the truth of the doctrine, sometime by an example; to make it more evident: as speaking of Fear: The doctrine being this: The Fear of God escheweth evil: This may be proved Prove. 8. Prou. 15. an instance, job 1. 2, joseph.  
Confirm the doctrine by Canonical Scripture, Nehem. 
By ●hat to confirm doctrine, and how to dea●●● bringing in a pro●●e.  8. 8. Act. 18. 28. and out of plain places, without any or lest obscurity, if any be explanent; and enlarge also the proof to declare how it confirms the doctrine delivered, aptly and not strained, which will thus appear, if the place of proof will thence afford the same doctrine to be collected, for which it's brought forth to confirm an other Scripture. Let the proof be in the sense, and not only in the bare show of the letter, and recite either the whole, or but some part of the place, as much as serves for the purpose in hand: to avoid tediousness to the hearers, and to prevent forgetfulness of thine own matter in hand, use not many, but few pregnant proofs: under two or three witnesses, every truth is confirmed.  
There is a new upstart quoting of Scripture now used, 
Too many quotations to prove one thing not good ●●●t● now used.  Chapter and Verse for every word: It is an irreverent abuse, a superfluous and profane tossing of the Scriptures, without profit to the hearers; whose understanding can neither conceive them, nor memory bear them away. Pride the inventor, to publish the excellency of memory, seeking praise from God's gift, and making admirable his natural work by abusing his word, like judas in show of love to kiss him, whilst in kissing they betray him. It is not possible (especially for the younger sort, whose vanity it is for the most part) for to have seriously considered of so many Scriptures, how aptly and truly they be alleged for the purpose.  
If you have no plain place, prove it by necessary consequent out of other Scriptures, by Logical reasoning, from signification of a word, from Grammatical adsignification, from a principle of Religion, and so forth. Add thereunto testimony of Fathers, and famous Divines, consent of Churches, Counsels, and confession of adversaries, for the better persuading of the hearers, if it be thought convenient or necessary. For these help much to persuade to the truth first confirmed by the Word, though their authority be nothing besides the Word in matters of salvation: much less in any thing to be alleged, and opposed against the truth approved by holy writ. 
Exhortation upon the proof.   
VII. After all this, then exhort to the embracing of this doctrine, as being the truth, and urge the force of the proofs briefly, to persuade a constant holding of the same; if it be a doctrine oppugned, or wherein the people stand wavering; else it is needless so far to urge every doctrine, or to exhort so to that which already is believed and received for a certain truth.  
Note that every doctrine may be brought to some principles 
A note.  of Religion, Commandment, Articles of Faith, or Petition in the Lord's Prayer, as Berhusius in his postil showeth.  
Thus much of collections of Doctrines, wherein we see what profound knowledge in Scripture for gatherings of Doctrines, and confirming them by proofs is required of the Minister, and what a student, and how well read he ought to be in authors, to see their judgements, that he may become exact in this point; to inform and confirm men in the truth, and to settle them in Religion without wavering.    

CHAP. IX. Of making use of the doctrine, showing what to do with it.  
AFter the delivery of the Doctrine, informing the auditory 
How to make use of the doctrine.  that there is such a thing, and what it is, follows the use necessarily; that the hearers may know what to do with that which they so understand. These two cannot in nature be sundered; nothing can be taught but there is an use and end thereof; and these be distinct in nature; the doctrine goes before, and the use comes after. A lesson without use, is as a devised thing idly without end. And it is less cunning to give a precept, then to show aptly the use thereof. We must therefore first in every Scripture show the doctrine; as laying a ground of our speech, and thereon build the use for further edification.  
The uses which are to be made of doctrines are principally 
.  these four, as it is, 2. Tim. 3. 16. Rom. 15. 4.  
I. The first is Redargutive; when the doctrine is used to confute an soverthrow an error or heresy, contrary to that truth in the doctrine. And this is the duty of a Teache●; the Prophets used it, Esai 44. our Saviour 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 herein he must have ability, Tit. 1. 9  

In convincing the Adversaries.  
1. To do them no wrong, lay down their error truly 
.  and briefly, as it is held by them, expounding the meaning and distinguishing of the words from their own best approved writers, if any obscurity be in it, or ambiguity; that so the matter be not mistaken, nor the adversary have occasion to cavil and deny the position.  
2. Not to make it grosser nor more absurd than it is, show wherein we consent, and how far we may approve of that opinion. This course will show our faithful 〈…〉 lings, allowing truth in all things, and in every one, and that we wilfully descent not where we have just cause to agree.  
3. Note our dissent, and wherein we differ, and they mistake the matter; showing our reasons for the truth (as I have declared in confirmation of a doctrine) and bring in withal, the forciblest objections which the adversaries 
.  makes against us, to gainsay that we hold. For there are two sorts of objections; one which the adversary useth against us to hind: our confirmation, and to weaken the reasons which we bring for the truth we hold. The other which they make against our arguments in confuting their errors. The objections we must answer, according as they be made; some from the Scripture; some from the testimonies of men, Fathers, and Counsels, and withal to weigh what may apparently be excepted against our answer, and prevent that.  
4. The difference being clear between us, confute 
With what to confute an error.  their error. First by express words of Scripture. Secondly, by reasons drawn from Scripture. Thirdly, from a principle of Religion. Fourthly, from testimony of the Fathers, by their interpreting of those Scriptures which we bring in, or their assertions else where. Fiftly, from Counsels. Sixtly, from some of their own writers disagreeing happily in that point, or from some of their general points, wherein we and they agree, showing that those and such errors 
Weak grounds to build upon, and props of errors.  of theirs cannot stand together. Seventhly, by discovering the absurdity, the weak grounds whereon they build such an error, from the bare opinion of one man, or consent of many, from Custom, from deceived Counsels, forged Authors, from fathers mistaken or perverted, traditions, pretended verities unwritten, Apocryphal books, or from Canonical Scripture, but the place misalledged contrary to the meaning, or not fully alleged, by adding or detracting, or from a translation erroneous. for these be the Sophistical delusions and deceivable courses which heretics and schismatics use to maintain their errors with.  
5. The danger of the error is to be declared.  
But here; First, let none fall to covince error, except by 
When its best to fall to confutation and controversies.  extreme necessity they be urged thereunto, before they have for some time delivered a certain truth; and Catechised the people. It is a preposterous course, coming to an ignorant people and superstitious, as most ignorant persons be, to begin forth with to handle controversies; it breeds contention, it makes the common sort who cannot judge what is spoken for, or objected only against the truth, to be answered for clearing the truth; to think the Preacher teacheth contrary things, and to speak he knows not what. It were better to bear with many things, (yet in the mean season, showing in general that he would gladly inform them wherein they err: but that as yet they be not able to bear that he would utter) till they be taught the principles plainly and diligently, and after a familiar manner; winding the truth into them at unawares as it were, without controlment of their ignorant customs and manners for a while. S. Paul was some time at Ephesus before he cried openly out of the idol Diana. 
What controversies first to be handled; and how far to proceed.   
II. Also herein let none meddle farther, when they begin, then may benefit the hearers, and themselves well able to deal with. It is good to raise up no more spirits by showing the arguments of the adversary, then may be cunningly conjured down again, lest in seeming either to withdraw or to keep any from error, such should confirm men therein, and put words into their mouths, to speak against the truth, before unknown to them. A foolish merchant is he, who will so much make mention of other men's wares, as that he thereby, though not intended, overthrow his own market. He is foolhardy that will challenge an other into the field, bring him out weapons, and himself without skill to ward off, and so letting himself be beaten with that which he brings. Controversies requires sharpness of wit, & some cunning to find out Satan's Sophistry. Young Cockerils that begin but to crow, may not set upon the great Cocks of the game. There be many Novices who have scarce learned the a, b, c, in Divinity, ignorant in a manner of the common principles of religion, yet in these days will be meddling with the chiefest controversies: some crowing against that Sophistical Bellarmine: some billing at that profound & judicial interpreter Caluin; audaciously controulling him, and foolishly despising his incomparable learning and skill. Some running into the troublesome point of Discipline, when hardly they know what the Noun meaneth: believing what they hear; but saying nothing what they see themselves judicially. A better way were it to let them alone till we be grown to these things: and then also to proceed wisely and moderately: and in the mean time to bend our force altogether against the common adversary.  
III. Let us beware we call not upon, or once mention, 
Old and bypassed heresies or such as are not amongst us, not to be mentioned.  old, dead, and bypassed heresies, out of all men's memories: this were but to keep in mind what were better buried ever in oblivion: neither devise any new, which are not held: which were so to fight with our own shadow: and to utter lies, and offend against charity by slander. A wicked practice of the Papists against us, and some of our own brethren amongst ourselves.  
IV. And lastly, in confutation of any error, let these 
Certain caveats in entering into a controversy.  things be looked unto. First, that the text occasion it by good consequent, or directly speaks against it; that we seem not to delight in controversies, arguing a vain contentious spirit. Secondly, let it be such a one, as at that time is abroad, or forthwith is like to come forth, and also dangerous to the Church. Thirdly, consider whether it be necessary to be mentioned and confuted, before that auditory: and also when conveniently. Fourthly, not to stand long upon it, but so far as may be thought expedient to the edification of the hearers. It is altogether a fault, to spend in Country and rude assemblies, the whole time, or most part of the Sermon in some point of controversies: as some use to do without just occasion, or necessary cause. These spirits benefit little their auditories and breed more contention than conscience. And thus much for Redargutive use.  
II. Is Instructive, when the doctrine is used to bring us 
Instructive use and what it is. Matth. 7. Rom. 12. etc. james epist. The ground of this use is either a doctrine or an observation of circumstances ●● si ead thereof.  to the exercise of Christian duties to God and man. And this is the Ministers duty, as the example of our Saviour in his Sermon shows, the Apostles also in their Epistles.  
This use must be according to the doctrine, which doctrine is either a Proposition without regard of circumstances informing judgement, as thus: Nothing can cross God's determination. Salvation is of free grace. True faith rests on God's promise: Whence use of instruction, correction, redargution and consolation may be drawn. Or in stead of the doctrine, the observing and showing of circumstances, with the thing done or spoken, is the ground of the instruction: as when we say; You see here this or that done or spoken, by this or that person, when, where and how; which bare relation of things and circumstances is the thing taught to inform the understanding: whence the use of instruction concerning some duty, which must be done, 
How to gather right 〈◊〉 an instruction.  may be made, and also aught to be gathered. First, from the due consideration of the matter in hand, whether it be ecclesiastical, political, or economical, or what thing else soever. Secondly, of all the circumstances in that place particularlarlie, and so make the instruction accordingly fitting to the matter, time, place and person. For Instructions from examples, usual in story, may be erroneously gathered, except these things be carefully noted; as for example, in Reading, judg. 16. 30. to gather that it is lawful for a man, to venture his life and kill himself to be revenged on his enemies, is false and against the Word: which error comes (if so collected) from want of consideration of all the circumstances, the party. Samson the judge of Israel, a type of Christ, who did it by the instinct of God's spirit, not to revenge himself, but to perform his calling, executing God's vengeance against the Lords enemies; according to all which the instruction must be made, and so it will be good. But if the place be of a general duty, which belongeth to any, as of any part of holiness to God, righteousness to other, so brietie to ones self: albeit the person be of a special calling, yet the instruction must be general; only urged more upon that calling, whereof the place gives the instance and example. As if the act were o● diligence in a man's calling, which is a duty of every man: but let the instance be of S. Paul an Apostle, a Preacher; and therefore to be urged upon Preachers more specially to be diligent. So of daniel's praying. Praying is a general duty of all: but the example of Daniel is of a Prophet and of a great Statesman, both which sort, are to be urged to the daily exercise of Prayer.   

After the Instruction be laid down, three things are to be performed.  
I. Prove it, and then use persuasions and exhortations 
How to urge and enforce a duty upon a people.  thereunto: urge the same by good reasons upon the auditory to do it. First, from a commandment affirmative: the approbation thereof with God, with godly-men, whose testimony and sentences here are to be brought in, yea the sayings of heathen, touching moral duties. Secondly, promises temporal & of eternal favour mentioned in Scripture, to such as perform that duty. Thirdly, from the effects & use thereof to God's glory, profit to a man's self & others. Fourthly, set it forth by examples, which both delight the hearers and do move and teach the ruder sort. These examples are of two sorts: One of such as practised the duty handled: and another of such as received blessings from God, & honour with man therefore; and here may the examples not only extant in Scripture, but other true writers, both Christian and Profane, be brought forth, yea the shadows of these in brute creatures: which be of great force to persuade, and very lawful to be used. Fiftly, use Similitudes, which may be taken from persons, things and actions which have this use, both to explain the necessity, equity, and easiness of the thing: as also to win the hearer by so plain and evident demonstrations. But here beware 
What similes to use, and the benefit of them.  the Similes be from things known, easy to be conceived, and apt; so are all Similes made in Scripture, whether but short, as Esai 1. 3. 8. 18. & 9 1. & 30. 13. jer. 5. 8. or more at large, as Esai 5. 1. etc. Our saviours Parables, and nathan's to David: these being plain they will be understood, and will draw an assent to the Parable, being delivered in the third person. Men in hearing will give sentence, by force of their judgement; and after the same assent given, then being aptly applied to the matter in hand, it will cause their consciences to urge them after the sentence they have given, as appears in David. By which it is manifest, that similes are of excellent use even to teach, move and delight the hearer, and their ministery powerful which must use them. Saint Chrysostome herein was much in every Sermon, to whom in this practice, no man lightly is to be compared.  
Sixtly, making of comparisons between it and other virtues, and contrary vice.  
II. Thing to be done, is to declare the means to attain 
To show the way and means to attain to that virtue.  thereunto: for after a matter be declared & reasons urged, the parties may be moved thereunto, but know not the way thereunto: therefore must the means be showed, which the holy Spirit in Scripture practiseth: who, as for an instance, teaching what fear is, persuading also thereunto, declares the means how to come by the same: as Prou. 2. 1. 2. 3. 4. 5. And here withal show the easiness, God's assistance, his promise to help, the excellency and good even in using of the means, examples of such as have used the same, and the happy success therein.  
III. Exhort hereupon, summarily repeating the reasons; 
To use exhortation, any rhetorical amplifications.  enforce and enlarge some one of the weightiest and stir up to the means: that affection may take hold, and endeavour be used to the thing, as well as to know the duty. This is the most special point: and here in this place comes in the use of Rhetoric, and to set abroach all the engines of that Art and grace in speaking, to move to the fervent study of any thing.   

The affections here to be stirred up are four: 
In exhorting labour upon affections.   
Love to the thing: desire to the means: hope in the means: and joy respecting the benefits in the end.   

The figures chief to be used are these:  
Exclamation: but this not too often, nor too vehement 
What Rhetorical figure chief in use.  with Stentors voice: and then, when either the excellency of a thing, the greatness or strangeness thereof requireth it, Esa. 1. 2. jer. 22. 29.  
Interrogation made upon occasion of time, place and person from the matter in hand and the reasons: it is much used in Scripture: it enforceth the conscience to answer: it makes the hearer's judges of the matter, and so causeth them will they nill they, to go on with the speaker.  
Compellation; which is a calling upon the hearers, to a consideration of the thing spoken: this stirreth up attention, and fetcheth in again wandering thoughts.  
Observation; this is making of request, entreating the auditory to grant somewhat: this argueth love and humility; it winneth by meekness an assent fit for any: but never to be used, but when the matter hath been well beat upon before, and enlarged sufficiently.  
Optation; when we fall to wishing, to declare our desire and good will towards them: it procureth good will.  
Prosopopeia; the feigning of a person: when we bring in dead men speaking: or give voice unto senseless things, as Rom. 8. this is pathetical and moving.  
Apostrophe; which is a turning of the speech suddenly to some person or thing, from that which we speak of: it is to be used in some great matter, as speaking of Church's calamities, we must forthwith turn our speech to Christ to respect his spouse: or speaking of man's disobedience, we might turn our speech to the earth's obedience to condemn him.  
Lastly, Sermocinatio or Dialogism: which is, when a question is made, and forthwith readily answered, as if two were talking together: this figure S. Chrysostome used much, but more S. Augustine: it stirs up attention, and makes the matter manifest with delight: this our Saviour used, speaking to the people of john Baptist. Many more there are, but these are most in use. And thus much of the use of Instruction. 
Correctine use.   
III. Use of Doctrine is corrective; which is when the lesson is used against corruption in manners, vice and wickedness, whether it be for omission or commission. In this the Prophets spent much, as all their writing show, so john Baptist, 
Whence it ariseth and how to follow it.  Christ and his Apostles, as their works declare. This use ariseth not only from a doctrinal proposition, but by the contrary, from the use of instruction.  
In following this; First, plainly lay down the fault of 
How to prove a thing to be a sin.  omission or commission. Secondly, if need require sometime prove it a fault, either by the definition of sin, or by some express word condemning it, or a negative commandment forbidding, or by a dehortation, or by consequent; it being referred to some commandment negative, or by the contrary, to an affirmation: from the opposite virtue, or by threats against it, or by example of some penitent person for his fall thereinto, as David's numbering of the people repent of: or else by some punishment for the offence. By these the sin may be made manifest, if any should doubt of it, as many do of usury, many of non Residency, many only of a reading Minister. 
To dissuade from vice, and how to do it.   
III. Dissuade from the same; by reasons: First, by a negative commandment, dehortation, the condemning of it by godly men, and heathen writers. Secondly, by threats temporal and eternal. Thirdly, the fruits thereof, and disprofit, inward and outward, public and private, to a man's self and other. Fourthly, examples of punishment, in Scripture, in approved men's writings, and of home-obserued judgements, of self knowledge, by true relation, and in Chronicles: the Prophets used to allege judgements in their own nation, Deut. 11. 2. 6. jerem. 7. 12. Deuter. 24. 9 Luk. 17. 32. 1. Cor. 10. 6. Fiftly, similes lively depainting the crime, with comparison between it and other, to make it to appear odious, as Solomon, theft adultery together.  
iv Show how to give it over, and how to attain to the contrary virtue and goodness.  
And herein reprehension and reproof, and the use of Rhetoric is necessary with the figures, to make the dissuasion and reprehension more forcible upon the reasons, which are also to be enlarged and enforced upon the offender's consciences.   

The affections and effects to be wrought in the hearers are these: 
What to work in the hearers to make them leave sin, and how to effect it.   
I. Shame of the fact, by noting the filthiness, the baseness of the thing, to such a man of those qualities, place and age: as he before such and such, in this or that place, such a time, before the holy Angels and God himself.  
II. Compunction of heart, by showing our slavery to the Devil, the curse of the Law, the strangeness and greatness of that sin, the fierceness of God's anger against sin, in giving the Law, in punishing without respect all sorts, the horror of an accusing conscience, the agony of death, his short time of life, apt to sudden death, the terror of the last judgement, hell fire the eternal torture.  
III. Loving and true compassion to themselves and others, by showing the escaping of these dangers, and procuring to themselves and others much good if they repent.  
IV. True repentant sorrow, even with tears, by urging their misery internal, external, eternal; places inviting to repentance: examples of Prophets and Christ speaking with tears: examples of repentant sinners lively brought forth: mourning and lamenting.  
If these stir not, then lay before them Christ's dying for sin, his agony in the Garden, and crying upon the cross; his unspeakable love, to bring and free us from sin: and lastly, the outcrying of the damned in hell, their weeping and howling and all too late.  
V True and reverent fear of God, and hatred against sin.  
VI Hope of mercy by God's promise and oath, by his readiness to forgive, examples of forgiveness, etc. And thus much also of the third use of doctrine, uz. Correction.  
IV. And the last is consolatory, which is, when the doctrine 
consolatory use.  is used to raise up the spirit with comfort, which is humbled and cast down, and to encourage such as be obedient. So did Moses, Exod. 14. 13. Esai. 2. Kings 19 6. Zach. 8. 11. 12. 13. Our Saviour Christ, john 14. 1.  
The reasons of Comforts and Encouragements, particularly 
How to comfort & whence to raise them up.  must be framed, according to the discomforts and discouragements: being divers, inward, outward, public, private, in body, in good name, goods, etc. But generally from God's providence; his promises of help and blessings, his minaces against the enemies of the godly, his power, his constancy: from the benefits of trial: from experience of God's former love, and examples of patience and of deliverances, the short abiding here, and durableness of a happy estate after death. As before is requisite the use of Rhetoric, so here in this place likewise. The affection to be wrought chief hereby, is joyfulness, to be of a cheerful spirit, with patience, hope, and constancy. And thus much for these several uses, whereof the first concerneth Faith: the second and third, Love and Charity: and last Hope.  
By these things in this Chapter, we see what is requisite 
What is requisite for a minister, to do all these things.  for a Minister to have: First, knowledge in controversies, what errors are held, what arguments are used; and how to answer them. Secondly, knowledge of the several states of men, what duty is to be performed, especially the most principal in every of them; thereby to instruct every man in the right course of his vocation. Thirdly, knowledge of the sins and corruption of that, age in men's several callings, to be able to lay them open, and to reprove them. Fourthy and lastly, to be studied in the cases of conscience, to comfort the afflicted.    

CHAP. X. Of Application of the uses to the hearers.  
THe use being made aptly, next and immediately follows the application; which is not the using of doctrines to several estates: for use and application so are 
What application is, and how it differeth from use.  made all one; which in nature are plainly distinct. But application is a nearer bringing of the use delivered, after a more general sort, in the third person, as spoken to persons absent; to the time, place, and persons then present: and uttered in the second person, or in the first, when the Minister, as often the Apostle doth, will include himself with them.  
This is lively set forth unto us in the speech of Nathan and David together: Nathan comes with a parable and 
An instance of doctrine, use, and application.  shows thereby a thing done, which is the doctrine. David he makes an use thereof, and speaks in the third person: and Nathan makes application of that use made from the third person to the second, Thou art the man, 2. Sam. 12. 7.  
This is the Ministers duty, Esai 61. 1. Ezech. 34. 15. 16. 
The minister ought to make application.  Luk. 4. 18. Tit. 2. 2. 3. 4. It was the Prophet's practice: Nathan to David, the Prophet to Achab, 2: King. 20. 42. Our Saviour used it, Matth. 15. 6. 7. S. Peter to the jews, Act. 2. 36. And Stephen to those that heard him, Act. 7. 51. This 
The excellent profit of applying.  home-speaking is the sharp edge of the sword, the word of God, this bringeth the uses to their proper places, as salves clapped to the sores of such patients, as Ministers than have in hand. This indeed is it, which makes faithful Ministers teaching, unsavoury to carnal and evil men: And by this they are said to name men in the Pulpit, & gall some personally: when no man is named: but the use of correction of some vice is made in the second person to the hearers.  
This makes a great difference of men's ministries, why some are judged so plain, and other so plausible, and why some move one way or other, to bring men to be better or worse: others only inform but reform not, because they speak too generally, and preach as if they meant other persons, and not their present auditory. 
What kind of application is most liked of the wicked, and what not.   
If they make application of uses, it's but of instruction and comfort which the wickedest man can away with. For instruction presupposeth to virtue and stirs up to good life, which the worst would gladly have 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 kind of application is common with some, as all that consider of their courses may plainly observe. But the application of the use of convincing, but especially of Reprehension and Correction, the wicked will at no hand abide, because those words sound like Micheas Prophecies in Achabs' ears, never good. Which makes many mealy mouthed, become so full of discretion (winding up foul offences, into seemly terms) as this discretion hath almost destroyed devotion, policy hath in a manner thrust out piety: and we see by this means, sins so reproved continue, by such plausible preaching, unreformed.  
Application in this sort must needs be used: No plaster 
Application necessary.  cures when we do but only know it; nor the use when it is heard of: but the particular application to the sore doth good, and then it is felt and moveth. It is not the sight of a treasure, nor knowledge of the use whereto it serveth, which moveth much the beholders, but if one come and tell them it is theirs, this application works upon affection. Object. Some men say, that this kind of applying is not for all auditories, because some are so wise, as they hearing the doctrine and use, can make application thereof themselves. Resp. It is not what men can do, but what they will do: nor what they will do neither, but what is our office and and discharge of our duty; we may not presume of other men's doings, and neglect that we should do by the Commandment of God and practice of the Prophets and Christ himself.  
For a Minister to make application to his hearers, to do it 
How to make application profitably.  profitably, he must preach to them from knowledge out of himself, feeling the corruption of nature, and being able to decipher out the old man: Secondly, also from the knowledge of his auditory, what errors are amongst them, what practise of virtue, what vices generally, or in particular callings, who comfortless or discouraged, and need consolation: Concionator (saith one) debet concionari ex praxi sua inprimis autem auditorum: that like a Physician skilful of his patient's disease, he may fitly administer a right potion: or like a wise Councillor in his Client's cause, he may give sound advice for safety and defence.  
To have this knowledge, it is fit for the Pastor to be resident on his charge, to converse familiarly with his people, seeing and observing them, and to have help also of the house of Cloe: that so Paul may by faithful relation, hear from others (but in this point be not light of belief) what by himself alone he can not come to understand.  
In application there must be had a due regard, discerning aright, to give every one his portion: in which that exhortation of the Apostle taketh place; Study to yield thyself approved of God, a workman, not to be despised, duly dividing the word of truth.  
The ignorant and docible erroneous, must be informed in judgement, with the spirit of discretion and meekness; the virtuous exhorted to constancy, and encouraged; the vicious reproved after the nature of the offence, and the quality of the offender. 
How to speak zealously and yet in moderation.   
In which point, because there are john's and james, who in their zeal may forget themselves, I will deliver a few rules for the moderation of zeal, to speak words with authority; and to keep within compass; that as we may not offend in plausible terms, to soothe up sinners, so wish I we should not, in sharp and bitter reproofs without sufficient ground: Else sin may be disgraced, and Epithets may be given to the sinner, according to the transgression, without just imputation of railing: for so we may read in Esai and other Prophets: we have the example of john Baptist. yea our Saviour Christ and the Apostle to the 
Tit. 1. 13. Act. 13. 10. First be mindful of ourselves.  Galat. 3. 1.  
I. Consider thine own self apt to the like sin, Gal. 6. 1. or guilty thereof, or of some as ill: that then in all thou dost speak so to them, as also to thyself, which will make thee moderate: yet this is true, that what a man feels to be ill in himself, if he be truly penitent, and would be freed from it, the hatred to it will make him earnestly speak against that sin when occasion is offered.  
II. Weigh what a one thou art, young or old, one held 
Secondly consider thy person.  illiterate, or learned, vicious or of godly life, beloved and honoured, or hated, and in contempt; for after the acceptance of the person, so are his words esteemed: youth and ignorance procure small approbation: dislike will receive no counsel, much less admit of reprehension. As thou art in estimation, so mayest thou proceed: howsoever, speak that which thou oughtest, and be circumspect in the manner to speak as is meet.  
III. Never speak with partial affection against any in 
Thirdly beware of partial affection.  a spleen, evil will seldom speaks well: hate sin and no man's person: and speak for amendment with the witness of thine own conscience before God. The Pulpit is not a place, in show to be zealous against sin, and intent nothing but revenge of private wrong from inward grudge: this is railing and abuse of the Word.  
If a party offend, having done thee wrong, being thy adversary, and yet his sin of necessity deserves reproof; thou mayest reprehend the crime, but beware of the least show of privy malice, and prevent by all means conceits thereof. In all reproofs and checks, show that they come 
How to manifest our love in reprehensions, without hatred of the persons. 1. Cor. 11. 1. 18. Act. 3. 17.  of love, and not of hatred, in this manner. First, by using before friendly appellations. Secondly, by praising fully the good in them worthy commendations: so doth the Apostle to the Corinthians before he reprehended them. Thirdly, beware in aggravating the offence, or long standing thereon: suppose the cause to have been ignorance, and testify hope of their amendment. If it be of obstinacy, note it lightly, and show what an evil it is: but withal, if just occasion be, suppose it grows not from the offender's disposition, wisdom, nature, and former experienced tractableness: but rather from some froward persons evil counsellors: and these censure deeply, laying the sin 
Gal. 5. 10. 15.  upon them, and in their person, condemn the trespassour thoroughly; for reprehension will so be better borne with, then when its direct and plainly turned upon a man's own person alone. Fourthly, in conclusion, manifest thy dislike and grief to be constemed to take this course with them, and excuse thyself: First, from the necessity of thy calcalling, upon a fearful penalty, and sin binding thee thereto, jerem. 1. 17. Ezech. 33. being God's commandment also, Esai 58. 1. Secondly, the safety of their souls: and therefore thou dost it from love and compassion towards them. Thirdly, use loving terms, with mild exhortations, to hear with patience, and to judge afterward. Fourthly, promise by their amendment, to give over, and that it shall be only long of themselves, if ever the like course be taken with them any more. Fiftly, end with promises of God's mercy, good acceptance with the Church, and their inward consolation, if there be any amendment. If by this means they take not well thy admonishments and reproofs, they are inexcusable, and thou hast wisely and faithfully discharged thy duty to thy comfort.  
iv Consider the fault committed or duty neglected, 
Fourthly, weigh the sin, to keep measure in reproof.  an error or heresy maintained, the party offending ignorant or obstinate, a public person or private, etc. and accordingly proceed, as time, place, and occasion in godly wisdom shall be thought fit; offences are not equal, neither all persons alike, Jude vers. 22. 23. and of this speaks S. Gregory in his Pastoral: Non ca, inquit, & eadem exhortatio cunctis competit, quia nec cunctis par morum qualitas, saepe alij officiunt, quae alijs prosunt, & levis sibilus equos nutigat; catulos instigat, etc. Those that fall of infirmity restore with the spirit of meekness, Galat. 6. 1. Speak to the elder men as 
All not to be alike dealt with, but some more sharply and with other more mildly.  to Fathers, to the younger as to brethren: show evidently what sin is to all, but have compassion to the parties, and with patience expect their amendment, 2. Tim. 2. 25. 26. for private offences, take a private course: but open transgressors reprove openly, 1. Timoth. 5. 20. Galath. 2. 11. 14. yet first more generally, omitting circumstances: if this prevail, then cease to reprehend, and bless God for their repentance: show some example of repentance in that kind, how acceptable it is to God, and cause of rejoicing to all; but if not, then come to them more particularly 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 public censure of excommunication be justly pronounced against him. The obstinate being great persons, the greater they be, are the most roundly to be dealt withal. For by how much he is mighty, by so much his sin is the greater; the more odious to God and dangerous to other. Therefore we read how the men of God dealt very personally with Kings, Princes, false Prophets and Priests, as Eliah with A●hab; Elisha with jehoram; jeremy with Pashur; Amos with Amaziah; john Baptist with Herod; our Saviour with Scribes and Pharisees; Stephen with the high Priests and Elders; yea S. Paul with the Apostle 
Gal. 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 manner be devised. But wicked policy holdeth this no good course now adays: fearful spirits dare not so discharge their duties upon such brazen walls; because they by sin, are deeper in offence to God, & more scandalous than other: Their subjection to the Word, is example to others. Round, but wise dealing with them is terror to others. The neglect whereof appearing to the 
What hurt cometh for want of plain dealing wisely with the mighty. Fiftly to keep moderation in reprehensions attend to the words uttered.  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 mere policy: Preachers themselves to be but as other men.  
V And lastly in bitter reproofs, to set an edge thereon, and yet keep thy person in authority, and words in regard: Use no speeches of common revilings, but such as have proceeded out of the mouth of God against sins & sinner's in general, or against those evils or such like offenders as thou art speaking against, set down in the scripture.  
Again, bring in the Prophets or Apostles, speaking in their own words, as if we would reprehend Bribery in great ones, we may say: I will not reprove this sin, but Esai he shall tell who they be, and what to be compared unto, and so bring in his words; Esai 1. 23. So against wicked Shepherds, bring in jeremy cap. 23. 1. 11. 14. Lam. 2. 24. Our Saviour against hypocrites, Matth. 23. and so of other sins: Also the sayings of ancient Fathers, as speaking for us: which will much help, to make the reprehension more acceptable: and will prevent the reproach of railing and intemperancy. We must in this crooked generation be as wise as Serpents; sot hat we keep the innocency of Doves.  
And thus much for application: which as it is distinct from use, so have I severed the precepts of both, for better understanding thereof. Nevertheless use and application in Preaching may be conjoined in one speech: the use 
How to 〈◊〉 use and application in one.  being delivered in the second person to the auditory present as an applied use: except it be such an use, as fits not to be applied at that time: Application is to be made of all such uses as serve for convincing, correcting, instructing, and comforting the present auditory.   

CHAP. XI. Of Prevention of Objections.  
AFter Application follows Prevention of Objections: 
Men never rise up to defend themselves against the minister but in application.  for men are no sooner spoken unto, but if they dislike any thing they will speak against it: if disobedient or erroneous and reproved, they will stand upon their defence, and will object against us, for their ways and opinions. If exhorted to good things, they have their excuses; all which must be taken away. Thus did our Saviour Christ, as Luke 4. 23. It furthers much the matter, and cuts off the 
Why and how to prevent objections.  occasion of cavils. First, it is done either by propounding what might be said and answered, as in the place of Luke, our Saviour doth. Secondly, or else to answer an objection which might be made closely, without mentioning of it, as the Apostle S. Paul doth often in his Epistles.  
In this, three things are necessarily to be considered: 
Three things needful herein.  First, when it is needful to make objections and to prevent them. Secondly, what to object and answer. Thirdly, how far it is needful to proceed herein.  
I. It's needful, first, when the word of the text itself 
When it is needful.  affords plainly an objection of necessity to be answered. Secondly, when either a doctrine gathered, causeth any, or a man's own words, in following a matter, occasioneth an objection, as it often may do: and therefore great care must be had, and we must weigh our speeches to prevent ever (if any thing slip us, as not well or doubtfully spoken,) men's cavilling at that which we utter. Thirdly, if you speak before a captious company, and that thou art persuaded such there be, who will dislike some particulars which thou art conscionably to deliver. Fourthly, when a controversy is to be handled in a learned auditory, against the common adversary. In which respects prevention of objections is to be used.  
The objections either openly to be made, or closely to 
What things to be prevented.  be prevented, are such, as the omitting thereof, might occasion in thy speeches either conceit of error, some approbation of sin, or some senseless absurdity: also whatsoever may be a let and hindrance to the receiving of that which is taught or exhorted unto, must by this means be removed. For always there must be understanding to know, both what we say for and against any matter, or also what may be said with or against, on the contrary, by any other; else the matter will not succeed so well as we would desire.  
II. Hear for the Minister, to be able to answer objections, 
What the Pastor ●● to consider of to be able to prevent objections.  and to prevent what may be said, must in exhortation to virtue, consider carnal excuses and impediments which may keep men from the entertainment and practice of that virtue. In dehorting from vice, what show of reason men make from pleasure, profit, honour, custom, and example to detain them still therein.  
In convincing of errors what arguments the adversaries have, what objections against our reasons, to answer and overthrow them. Lastly, in comforting weigh what the afflicted may say, to repel comfort, whether their affliction be inward or outward and thereto answer. By this means we may become skilful in this necessary point in preaching. 
How far to proceed in this matter.   
III. For the measure herein, how far to proceed, stands in the wisdom of the Speaker, in the knowledge of the hearers, and the necessity of the matter in hand. All matters are not alike difficult or of hard receipt: neither all congregations learned, able to make objections, or to understand betwixt an objection and an answer: and therefore less care of prevention is to be had and used amongst such in doctrinal points.  
Whatsoever the matter or auditory is, we are not to continue making so many objections, as either we can devise or find written from other, so should we make no end; and such a course as soon maketh doubts, as resolves them, breeding in some men's heads an humour of contradiction, and to others occasion of contention rather than to the hearers sanctification and edifying. What thou in thy wisdom shalt hold to be sufficient for the matter, convenient for the time, place and persons; so far proceed and no further. If any be not fully satisfied, let them be entreated to inquire further in private conference. For it is not fit, yea it is very hurtful, to make the Pulpit a place for a continual and full handling of controversies in a common auditory.   

CHAP. XII. Of the conclusion of the whole Sermon.  
AFter all these follows the conclusion, and knitting up of the point handled, and of the whole Sermon.  
But in all this which I have spoken, my meaning is not, 
Note.  that in Preaching, a Minister, after he be entered upon his text, should ever say: This is the doctrine, this is the proof, this the use: now to the reasons, now we will make application, and prevent or make objections: which is, I confess a plain way, to a rude congregation, easy to be conceived and written of such as attend and will take the pains: but it interrupts the course of the speech, and it is too disjointed, and less pathetical. Therefore albeit for the understanding of the things distinctly by them, I have made several Chapters, yet the Preacher, which will follow 
Artis est 〈◊〉 re artem.  this course, may in speaking knit them altogether in a continued speech after the manner of an oration, keeping the method to himself: passing from the doctrine to the proof; from the proof, to the use; from the use, to the reasons thereof; from thence to the application, and to prevention of objections: and finally so conclude every doctrine: and one finished, pass by transitions, uttered sometimes in one term, sometimes in an other, to a new doctrine in like manner, and so in all to the end of the Sermon: the final conclusion of all.  
Touching the final conclusion of the Sermon: it must 
How long time convenient ordinarily for a Sermon.  be made within the compass of the hour, or immediately after, except upon extraordinary occasion: Neither is this to bind God's spirit to an hour: but to follow the order of the Church, and thereupon the expectation of the hearers, and their infirmity; which who so regardeth not, knoweth not well how to keep measure in speaking: neither hath discretion to see what is convenient. Many 
The discommodity of passing over commonly the a pointed time.  for want of observing time, and commonly going beyond the customary space allotted thereunto, do make their labour to their daily hearers tedious, themselves to be condemned of pride, loving to hear themselves talk; or of folsie, without wit to keep a mean, or to know that as much may be uttered in an hour, as can be of any almost rightly understood and well carried away. Hereof riseth the occasion often of the contempt of some such men's endeavour, this scandal also, as if the public assembly is made Auditorium non Oratorium: that such preachers are not painful, to compact things substantially together: but talk at random, & quicquid in buccam venerit proffer.  
In the Conclusion must be, First a short repetition only 
What must be done in the conclusion.  of the principal doctrines and uses of the whole Sermon, especially if the Preacher be a stranger, and doth but make one Sermon: else in ordinary exercises continued: the repetition may be deferred unto the beginning of the next Preaching: and very fitly to be as well a renewing of the old as teaching of new,  
II. A pithy, forcible, and loving exhortation to move affection, and to quicken the hearers to understand: to hold 
In conclusion to be most pathetical.  the truth taught: to detest the errors convinced; to love the virtues, and imitate the examples, and to fly the vice itself and persons committing the evil spoken against. Comforting and encouraging such as need: picking out some one special doctrine, & use (scarcely mentioned before and thought most chief now to be urged upon them) from amongst all that which hath been spoken, and reserved to this conclusion: that it may be more fresh in memory than the rest: And this enforce and exhort unto lively; and to make it more effectual, stand no longer upon it; & end of a sudden: leaving them moved, and stirred up 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 thanksgiving, and prayer 
Knit up all with prayer again and thanksgiving.  also for a blessing upon that which hath been spoken, mentioning the especials therein: At que sic ut a praecatione exor dium sumpsit concio sacra ita in eandem pie desinet juxta dulcissimum dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Prayer ended, after the Psalm be sung, put upon the people the Lords blessing, and end with Num. 6. 24. or this Prayer of the Apostle, Hebr. 13. 20. 21. or 1. Thessaly. 5. 23. 24. or else, 2. Corint. 13. 13.  
And thus much for these things concerning the several 
The fruitfulness of this kind of teaching.  parts of a Sermon, and of the things required of a Minister particularly, and of them distinctly: which if we have and can thus use, we shall proceed religiously, handle matters methodically, teach sound, confirm believers, resolve them that doubt, convince gainsayers, reprove, the wicked, comfort the afflicted, prevent cavils, and every way become profitable, to God's glory, the hearers edification, and our own comfort, in this great and miraculous work in converting souls.   

CHAP. XIII. Of such things as are required of a Minister to perform the whole work.  
HItherto hath been delivered what is required and to 
What things generally necessary to a preacher.  be done in several parts. Now follows to show what is necessary for a Preacher to have in all and every part, requisite for the well performance of the whole.  
I. Is a quick apprehension, either in premeditation, 
A quick apprehension.  or else in public delivery: thereby to take what the spirit of God presently doth offer to our minds. The holy Ghost forsakes not his own work, neither saileth to assist a painful Minister, but even in his preparation is with him; and helps by affording much in the very speaking not before thought of. A man not slavishly bound to words, brings not all things with him into the Pulpit, that there is delivered. The spirit in Prayer helps, Rom. 8. so doth he in preaching; if there be a ready conceit to take it.  
Hereto must be added invention to find out, understanding to know the thing what it is, judgement to dispose of it, to bring every thing into his proper place; and prudence to discern rightly to make application, according to convenient circumstances and occasions.  
II. A good memory, firm and stable to retain at least 
A good memory.  things newly thought upon; which is a present memory: without this it is impossible to become plentiful in matter, or in exhortation vehement: for in the one a brickle memory will omit much, and in the other, a Minister will soon forget himself where he was, and what about.  
A perfect memory needeth no precept, happy is he that hath it: it is the storehouse to understanding, and treasure of eloquence, if wit want not, nor the tongue be tied: by help of a good memory, a man with ease may speak as 
How to help the weakness of the memory.  much as he pleaseth, and as he is disposed also.  
A weak memory needeth help, and thus it may be strengthened. First, understand well the thing to be delivered, for as S. Hierome saith, quae firmiter concepimus, benè loquimur, siquidem talia in ammae quasi substantiam concoquendo sunt conversa. Things of thine own devising are best for memory, and more easy to be borne away: that which is from other more hardly, and scarcely not at all, without the right understanding of the matter, without which a man repeats but words, as a Parat. Secondly, dispose into order and method what thou art to deliver: an unorderly heaping up of things together confounds memory. As memory is the maintainer of knowledge, so is method the preserver 
Of writing Sermons, the profit and antiquity thereof. See Hipperius in his first book of framing Sermons cap. 6.  of memory. Thirdly, writ what thou wouldst speak: writing confirms meditation, shows the mind to the senses, and keeps things once thought of: it makes thoughts set down, better to be judged, either by a man's self, or by an other, to whom it may be imparted, for their approbation or correction: Difficile est saith one, simul cogitare, & qualiter cogites judicare, ex nuda mentis cogitation. It fixeth more firmly what is thought upon, brings to a style and kind of speaking, it preserves a man's labours thereby afterwards, to judge how he profits, to pleasure himself, by perusing again former meditations, (more easily found in writing, than called to mind) or any other by his labour, if it be held worth looking on. It declareth his industry, and pains to speak profitably, with understanding of that he delivereth. In writing a man loseth no thoughts, so as at one time, it's not requisite, so exactly to remember what he hath invented, whilst his mind musing upon farther matter, as he must do in meditating without setting it down. Lastly, in study, whilst one is intent upon a matter, often occasion is given of further matter, which ariseth from reading or meditation, which, if it be not noted down, will, in following the point in hand, soon slip out of mind, and hardly to be recalled, except memory be very good. Therefore it is good to write, and in writing to have a void or empty paper by, to set down forth with what comes to mind, which will after fitly serve in the right place: we see writing to be exceeding profitable every way for ourselves and others: and nothing should let from this: Sed est magni laboris quem desides nos plerunque fugimus. Fourthly, use meditation seriously upon 
Attended and serious meditation, and what therein to be observed. Manner.  that which thou dost purpose to speak, after it be penned. Beware herein of a wavering mind, and by-thoughts: begin not immediately upon weariness, and serious study before, without some relaxation between: not sudden from one thing to another; nor upon vehement passions, as of anger, sorrow, fear, joy, 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 judged from every man's industry, and ability in quickness of conceit, and firmness of memory to retain, which is more or less in every one. His meditation and pains must be so, as that he may preach so often as is convenient for the people.  
The time when: it is not good after meat, the understanding 
Time.  than is dulled: and as memory is less able to bear away, and mind to conceive, so its hurtful for the body, serious meditation much hindering natures work in concoction. Secondly, it is best over night immediately before sleep: and forthwith awaking early in the morning: aurora Musis amica: It may be lying, sitting, standing, or walking, as a man perceiveth what is best for himself, and is most used unto: but in walking beware of oft turning: which is hurtful to the brain.  
For the place, let it be solitary, lest with noise to the ears, 
Place.  & variene of object to the eyes, the mind be distracted: neither let it be too dark, nor yet too light: a mean is best in all. Some in meditating do use to speak and gesture; but this is a forewearing of the spirits, and too Histrionian like.  
In thy meditation, two things are to be thought upon: 
Matter.  First, the matter to be handled. Secondly, & the order, how to proceed according to this former method set down: doctrines with proof, use with reasons, application with prevention of objections, and finally the conclusion.  
For words, never be tied unto 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 hindereth devotion, restraineth liberty of speech, it requireth much labour, and thereby makes the ministery irksome to such: neither can such speak so often as is requisite, and as just occasion requireth. It possesseth a man with fear, which confounds memory, it curbs the good motions of the spirit, and prevents a man of the benefit of such things, as in speaking might offer themselves to his understanding. Upon present occasion, such an one, can neither speak more, nor otherwise, than he hath committed to memory before: a very great hurt to a man's ministery: and hindrance to the course thereof in pronunciation also, action, and affection. If a man fear to want words, let him be well provided for matter and words non invita sequentur, as one well saith.  
Fiftly, and lastly (if all these means be not sufficient to help thy memory; that so thou mayest deliver thy mind, both for matter, and manner, as thou wouldst, and as thou hast set it down without fail) add this help withal: note the chief heads of thy speech briefly in a little piece of paper, 
No disgrace to note the chief heads of the Sermon in a little paper to help memory.  a word or two for every several thing, quae brevis delineatio, erit memoriae presens subsidium, si in libro repositam & fixam eam ad manum inter concionandum in pulpito habeas.  
If any should think this a disgrace, it is not unknown, how both in the University & other places, many very learned and worthy Divines use this help: either taking up little paper books bound like Testaments, or the Bible with a paper fastened in it: and these no whit at all less 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 usque foelici. So as we see it is ancient & no disgrace at all. It was a common thing in Gregory's time, out of writings to speak to the people as Hiperius hath noted out of one of his Homilies upon Mark, 16. It's better by this means, to help defect of memory, to utter all thy labour, and with encouragement, without fear to speak, to urge a matter affectionately, and to prosecute things fully, as it pleaseth thee, knowing at hand present help, to keep thee in mind, with a little glance of the eye, where thou art, & to bring thee fitly to that which doth follow; all which benefit thou hast hereby. Then knowing thy memory to be weak, it is presumption to attempt to speak without this help, with fear, with some discouragement, to follow largely any point; and by forgetfulness to deliver little of much, before thought upon, or else confusedly to utter divers things, & impertinent withal. It is more laudable and profitable, than that conceited Art of Memory, discommodious divers ways, yea and wicked also; as is proved by the learned. Nature's want must needs, and may by good means, be lawfully helped. Good gifts many have from God, yet with some defect this way: good understanding, honest hearts, fervent zeal and free liberty of speech: the benefit whereof, it were not well for the Church to lose, for so little a defect, supplied by so good means, which to some which writ well, and have a quick eye to the note, is no hindrance to stay them in utterance, but a singular encouragement, who can so speak, as if they neither had note, neither needed the same in the judgement of the hearers.  
III. With understanding and memory must be the gift of uterance, the free liberty of the tongue without stammering 
Godly eloquence, and how to be attended unto.  or lisping, readily and also plainly, to deliver the conceit of the mind. This is the key to open the closet thereof, by which men may see thy apprehension, invention, judgement, and also discern thy heart's affection, ex cordis abundantia os loquitur: words must be significant and apt for the matter in hand: and as we must speak plainly so properly. Albeit, as I said before, we are not sla●●si●ly to tie ourselves to words; yet may we not neglect to speak wisely, and as it is meet, in words, phrases, commaes, and periods: variety of things require variety of words, and that is a proper Epithet, and fit phrase for one thing, which is not meet for an other. Speak of wars like a warrior and a martial man in his terms: of Civil government like a State's man: picture out vice in his deformity, and draw out virtue in her lively colours: utter threats with words of terror, and the merciful kindness of the Lord, with alluring speeches of consolation. Be not too base, use no foolish terms, ridiculous, too mean for the matter, for fear of contempt: no scurrilous, railing common terms. These be incident and unbeseeming the stayed gravity of God's Ambassadors. Prevent hatred: neither be too lofty in high terms, strange speeches, huffing words. Beware of foolish affectation, that we blaze not our pride, and too great folly. There is a godly eloquence, approved by the Scripture: 
Godly eloquence approved, and how to be attained unto.  many speak well by nature, an excellent gift of God: and many by industry attain to commendation herein, by reading well penned works, by hearing the Sermons of such as be endued with eloquence, by conversing and talking with those that can speak well, and putting in practice what they attain unto, till they come unto an habit. No 
Col. 4. 8.  man can, neither will any wise man condemn eloquence, or forbidden by any good means, to attain to the gift. To speak rashly, without discretion in so holy things, is a taking God's name in vain. All men must order their words with discretion, much more in that place a Minister. As men writ warily, so must they speak respectively: neglect of right speaking occasions much mistaking. It hath bred heresies; contentions have and do grow hereby, and and many men's labours are despised by neglect of this, whose pains might well be approved for the matter, and become an effectual ministery through God's blessing, by having care to speak as they ought. 
Of the voice in speaking, and how it must be ordered.   
With the words there must be a care to the sound of the voice. The voice must be so far lift up, as it may always be heard; but not strained above nature's power, neither one sound throughout, but tunable, rising or falling as the matter requireth; sometimes more roundly, but ever distinctly, sometimes more deliberately. The voice is so to be guided as the hearers not understanding the matter, may yet by the manner discern where about you are: we may not be loud where we should be low, nor speak cheerfully in lamentable matters, nor mournfully in causes of rejoicing. If farther direction be herein required, let those peruse the rules given for this in learned men's labours.  
iv With the tongue must go a gracious sanctified 
A gracious heart, and the benefit thereof.  heart, the tuner of the voice, even as a man would have it. For a man of a gracious heart, never delivereth that to an other, which he feeleth not in some measure in himself: and as he is affected, he cannot but endeavour so to affect other with the same. He seethe other men's miseries, & speaks with compassion, he knows the truth in himself, and speaks confidently, against sin with hatred, of God with holy reverence, of judgements with fear. Words from such a heart cannot be uttered, for and concerning God's glory, but zealously to the penitent, with affection of love, & in joyful hope of God's promises cheerfully: to the obstinate with grief, and sharply pronouncing against them with dreadful threats, exhorting and encouraging the virtuous with all endeavour, carefully admonishing, and freely reprehending: yea every way to all sorts so approving himself in the sincerity of his heart, as the wicked unreclameable shall be bridled; many shall be won, and the godly shall justify his labours: he shall speak with authority to men's consciences, gracious words shall proceed from him, and such as hear him, by feeling the work of the spirit shall as it is in 1. Cor. 14. 25. fall down in humility, worship God, and shall plainly say: God is in him assuredly.  
V A comely countenance not lumpish, not frowning or 
Comely countenance.  ireful, not light, smiling as too full of laughter: but sober, grave and modest, framed after the godly disposition of the heart, aque vultus ac sermo animi est judex.  
A reverend gesture of the body, is to be observed. The 
●●ly stir.  body stable and right up, as nature hath framed it. The The head not wagging, the eyes movable, and thy right hand only as occasion shall be offered, but not alway moving.  
Vnseemelinesse in countenance and gesture, is to be avoided, which deformed persons, either so by defect in nature, or by accident, cannot avoid: and therefore not so fit to be set up in the room of God, and to stand before the face of the Congregation, such especially as have great blemishes in the face, want of eyes, or one eye, a scar on the mouth, but a piece of a lip, the want of a nose, and such like, which cannot be hidden; but are great eiesores to the beholders, so huckle backed, want of an arm. These sorts must needs want countenance and gesture, which no ways can be amended, though some such be sometimes in the ministery, and happily blessed therein.  
Yet it is not laudable that parents should of all their children thrust such into the ministery; as if the worst were good enough for it, and the more commonly too good: and therefore brought up to other inferior callings.  
Some there be which have comeliness of countenance, 
Unseemly gestures, and how they be gotten, and how to be reform.  and right proportioned of body, yet want seemly gesture: First, either by rash boldness, or an inconsiderate zeal at the beginning, and by heart of affection, which have moved them to violent motions, as casting abroad of their arms, smiting on the Pulpit, lifting themselves up, and again suddenly stamping down very unadvisedly. Secondly, or by too great fear and bashfulness, which causeth hemmings, spitting, rubbing the brows, lifting up of the shoulders, nodding of the head, taking often hold of the cloak or gown, fiddling with the fingers upon the breast, buttons, stroking of the beard and such like toys. Thirdly, or else by acting upon a stage, who cannot but show their vain and fantastical motions ridiculously in a Pulpit, which they have used in profane pastimes.  
The first seeming furious, may amend by considerate deliberation. The second fearful, by getting a godly boldness, considering himself as a speaker unto man, from and in the room of the Lord God Almighty. The third thrasonical, may amend by serious consideration of the difference of the actions.  
But to prevent these, before we begin, it is good to observe: First, what is comely in others, what defective. Secondly, to consider our own wants. Thirdly to have some faithful friend to note us and to admonish us, lest we get an use of an evil 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 conversation, 
A god●y conversation.  else hardly will he be so effectual a Preacher as he ought to be. Hear I think not amiss to set down the properties of a Minister of the Gospel, as the Apostle both in his Epistles to Timothy and Titus hath set down.  
I. unreprovable, and of unblamable life, yea even 
The Godly virtues 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 ●, privativa particula ●, interseritur ob sequentem vocalem euphomae gratiâ, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatus, non 
unreprovable  vocatus inius, ob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, atrocem iniuriam, quale est adulterium, furtum, ebrietas, & huiusmodi; quibus criminibus Minister evangelii omninò vacare debet. Apost. ad Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alio vocabulo utitur, is est in quem nulla fiat justa exceptio.  
II. He may not be a young scholar, he saith not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, juvenis; 
No Novice.  sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, novitius, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, novaplanta.  
III. Watching, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is est, qui nec nimio, nec intempestivo 
Wat●●●ne.  somno est deditus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, splendidue, vel albus; for sand quia albescit, dum semper in libris, chartis, noct●●, diu, assiduus, accubans est.  
IV. Temperate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, temperans, qui suos ita affectus 
Temperate.  potest moderari, ut in rebus omnibus modum conseruet optimè: a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servo; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men's: Nam qui modum vult tenere, mentem scruare oportet, ubi etenim regit affectus ibi mens perit, & talis est homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
V Modest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, modestus, compositus, quidam 
Modest.  de interno cultu exponunt, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dicunt eum esse qui de seipso sentit convenienter, & 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.  advenas 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, Osea 
ability to teach.  4. 6. Piè vivere oportet, & pastorem decet se exercere, ut intemerata conscientia & bonis moribus sit praeditus semper, quò doctrinam cohonestet in omnibus, & seipsum rectè factorum cunctis exemplum praestet: non tamen sine erudition, & alijs ad munus peragendum necessarijs; Ex honesta conversatione idoneum esse ministrum existimemus? boni mores Christianum Virum, non ministrum simpliciter judicant.  
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 ulla in re praebet ab, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cedo.  
IX. Tit. 1. 8. A lover of good things and good men, 
A lover of virtue and virtuous persons. just. Holy.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rerum & virorum bonorum amans, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amicus, vel amator & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
X. Righteous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justus, qui suum cuique 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 novit, 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 truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tenax, solicitus, qui tenax est fidelis illius sermonis, qui ad doctrinam facit, ut Apostolus ait Tit. 1 9 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, adversum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, habeo. A●que hactenus de virtutibus singulis, quas omnes in evangelii pastore requirit Apostolus.  

Now for the vices which he ought to be clear from: 
The vices to be avoided.  For he must be as ye have heard, unreprovable, especially of these.  
I. Not froward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non sibi pertinaciter placens, qui 
Frowardness.  suum auntaxat in opinionibus approbare solet, aliorum omnium sententiam contemnere; sua persona, judicio, moribus contentus: hin● fit, ut interprete very han● voc●m exponunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superbus, and 〈◊〉, pr●fractus, pertinax, inobediens, tracundus, asper moribus, & difficili quadam naturâ implacabilis, quae omnia 〈◊〉 istius modi quadrant ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipse, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, placeo, n●m sibi ipsi placet; maior est de stulto spes, quam de hoc, Prou. 26. 12. vae illi, qui sibi sapiens videtur, & suo judicio prudens, Esa. 5. 22.  
II. Not covetous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non avarus, pecuniae cupidus. 
Covetousness.  ab ● privativa part●cula, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amicus, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, argentum hoc autem ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, albus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faunus. Nummus enim avaro est aspectu pulcher, & fructum instar favi dulcis; Cuius agitur sordidus ille vel intuitu, vel admiratione sacratus discedat nunquam avide inhians explere nequit.  
III. Not given to filthy lucre, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non turpem 
Greediness of gain.  quaestum faciens: ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, turpe, obscoenum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lucrum. Cogitatio Ministri non erit interra, terrestria curare non debe●, Phil. 3. 19  
IV. Not given to Wine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non vino quasi 
Excess in drinking and eating.  assidens, non sectator vini, vinosus, vinolentus. Hic per vinum intelligitur omne genus potus inebriantis, vinum ipsum timetum, ceruisia. Et ij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur, non qui solum belluino more inebriantur, sed qui ad potandum fortes, & ad fundendum potum robusti, qui indulgent potationi, multo vino dediti. 1. Tim. 3. 8. ut vel nasus rubeat, vel palescat vultus, qui ocnopolium aut domum Ceruisiarij frequentant, qui mane surgunt, & prorogant ad Crepusculum usque a diliculo, qui denique redeunt & pocula subinde repetunt, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vinum; Apud Heroditum capitur pro potu ex hordeo etiam confecto: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anglice, an Ale stake.  
V. No striker, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pugnax, percussor, cuius manus 
Fight and quarreling.  non est praeceps ad percutiendum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est vir Martij caloris, & militaris ferociae, quàm nihil minus Christi servos decet, qui ad lights su● gravitate pacandas, quam ad ictum pugni, ne dicam gladij infligendum, promptiores esse debent; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a percutiendo, quidam exponunt convitiatorem, iurgatorem, qui linguâ ferit.  
VI No fighter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non litigiosus, alienus a pugnis, 
Contentions, chiding and brawling.  a iurgijs: Interpretes vix inter haec duo perspicu● differentiam ponunt ab a privativa particula, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contendo, sive verbis, sive pugnis: qui omne contentionum genus vitare studet Apostolus ad Titum 1. vers. 7. Pro. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non iracundus, non pronus adiram, non bilosus anglicè, choleric, testy, of a hasty nature: quam animi pravitatem multis in locis libri Proverbiorum vituperat Solomon.  
Thus we see how that the Minister must both be an example of virtue and fly all vice, so the Apostle teacheth and exhorteth unto, 1. Timoth. 4. 12. Tit. 2. 7. 1. Peter 5. 3. hereby shall a man better understand that which he speaks, john 7. 17. and the doctrine of truth: And to such he hath promised to show his will, Amos 3. 7. Psal. 25. 8. Such shall speak experimentally from themselves, for as one saith: qui pius non est, utcunque Scripturarum teneat intelligentiam, tamen interiorem sensum & experientiam verbi cord non percipit: A godly life is a Seal to sound doctrine.  
Common people respect more a good teacher's life, than his learning, and reverence the person, and not his preaching so much: As Herod did john Baptist, Mark. 6. 20. It adorneth the Gospel, spurreth on other, occasioneth men sensibly to think of godliness, it stoppeth the slanderous mouth of the wicked: with more boldness also may a Minister 
The evil which cometh by a preacher of lewd conversation.  reprove wherein he is clear. On the contrary, a man of lewd conversation, occasioneth scandal, he is not worthy to stand in the room of the holy God. Such God is displeased with highly, Psal. 50. 17. they cause his name to be blasphemed, Rom. 2. and his worship to be abhorred, 1. Sam. 2. 17. The Preaching of God's word, the Lords ordinance, to be nothing accounted of. They dare not reprove sin, lest they blaze their own arms: Pray they cannot but formally: The wicked call not upon God, Psal. 14. Their words are unprofitable, because their life is abominable.  
Nam qui sana docet (saith Nazianzen) & turpiter vivit, una manu porrigit, quod altera rapit. Chrysostome on Matth. 25. saith, Doctor ecclesiae benè docendo, & benè vivendo, instruit populum, quomodo debet vivere: Male vivendo instruit Deum, quo modo eum debeat condemnare.  
And assuredly fearful wrath abideth such, Psal. 50. 22: jam. 4. 17. Luk. 12. 47. 1. Sam. 2. 17. 25. who transgress with the lantern in their hand, and word of Reformation in their mouths: whose sins therefore must be the greater, their damnation just, and punishment the more.  
VIII. And lastly, a Minister must have a good library, 
A good library and good maintenance.  means must be used, the help of the learned. Extraordinary Revelations, are now ceased. And to make up all both to provide things necessary, to continue him in study, to encourage him in labour: He must not want sufficient maintenance: Some have sufficient, but very many too little, caused by Sacrilegious Patrons, and other defects, begun by Antichristian practices, and still continued by carnal hypocrites, who profess hatred against the Pope for his covetousness, heresy, and tyranny, and yet they cease not robbing the Church, by their avarice, blaspheming the Gospel by their impiety: but let them look for their deserved reward, at the hands of God in due time.  
And thus much also for these Generals which must in a Ministers calling run every where throughout, as veins in the body, to preserve life: he will haut if any of these be wanting.  
The understanding findeth, memory retaineth, the tongue delivereth, a zealous and gracious heart enforceeths, comely gesture graceth, a good life beautifieth, a library furthereth, and a competent living animateth, prevents cares, and distractions of mind.  
And one thus qualified is a worthy Minister, to have place in the Church with a due regard and reverence.    

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
judge me rightly, if this labour like thee, so approve of it, and I thank thee: but if it be not to my will, and thy contentment, know, that Bernardus non videt omnia: do thy endeavour to perform a better work herein, I will acknowledge my defects, and be thankful for thy labours.