A SERMON PREACHED AT THE SECOND Triennial Visitation of the RIGHT HONOURABLE AND RIGHT REVEREND FATHER IN GOD, WILLIAM Lord Bishop of London, holden at Keluedon in ESSEX: September. 3. 1631.  
By NEHEMIAH ROGERS, Pastor of Messing in Essex.  O utinam omnes qui alacres currunt ad Cathedram, tam vigiles reperirentur ad curam: Bern. Ser. 77. in Cant. 
LONDON, Printed by George Miller for Edward Brewster, and are to be sold at his Shop at the Sign of the Bible, at the great North door of Paul's. 1632.   

Recensui hunc librum cui titulus est (A Sermon Preached at the second Triennial Visitation of the R.H. R.R. Father in God, William L.B. of London, holden at Keluedon &c.) (unâ cum Epistolâ Dedicatoriâ ad Venerabilem virum Arthurum Duck Legum D. etc.) qui quidem liber continet quatuordecim folia, in quibus nihil reperio bonis moribus, aut sanae doctrinae contrarium, quò minus cum utilitate imprimatur, modo intra tres menses proximè sequentes typis mandetur.  
GULIELM. BRAY Episcopo Londinensi Capellanus Domesticus. Ex aedibus Londinens. Decemb. 17. 1631.   

TO THE RIGHT WORSHIPFUL ARTHUR DUCK, Dr. of the Civil Laws, Chancellor to the Right Honourable and Reverend Father in God, WILLIAM Lord Bishop of London, and one of the Masters of his Majesty's high Court of Chancery.  
Right Worshipful and most worthy Sir;  
I Make no other Apology for myself in respect of the Publication, and Dedication of the ensuing Sermon, then that which David made to his brother Eliab (who rashly judged his forwardness in coming to the battle to proceed from the pride and naughtiness of his heart) Is there not a cause? 
1 Sam. 17.29.  Might it have died the common death of other Sermons, it had been dead and buried out of sight, but loath I was that it should suffer a violent, and an ignominious death through the false calumnies, and ignorant censures of some ill affected spirits, and therefore I have sought life for it, that it may live to the world, and speak for itself.  
I present it to your Worship; Protection I desire not, if it be truth delivered, it is Gods, and able to defend itself; if error, it were an insufferable wrong to abase so worthy a Patronage for the Defence of it; Acceptation I crave; and this your wont and native courtesy, together with the great respect you bear to the meanest of our Tribe, assures me of.  
In which confident expectation I bind myself,  
Your Worships in my best Observance, NEHEMIAH ROGERS.   

A SERMON PREACHED At the second Triennial Visitation of THE RIGHT HONOURABLE AND RIGHT REVEREND FATHER IN GOD, WILLIAM Lord Bishop of London, holden at Keluedon in ESSEX: September. 3. 1631.  TEXT. NEH. 8.4. And Ezra the Scribe stood upon a Pulpit of Wood, which they had made for the purpose. 
THere needeth not a Seer to discover the mystery, and meaning of a Text so plain, especially to such an Auditory, where are so many, 
job 39.29.  whose eyes, like those of Eagles, see things a fare off. The Sum and Substance, with the Connexion, and Coherence, are so obvious, that who so runs may read.  
Worthy Nehemiah having repaired the walls, and broken buildings of jerusalem, gins the Repair of Religion (which was much decayed) and of Manners (which was much corrupted) amongst that people. This he sets upon in this Chapter; 
Matth. 7.  First, (like a wise builder) laying a good foundation, and after, building thereupon. He gins this work with reading, and expounding of the Law, the better to convince the jews of their aberrations, and failings, which he doth effectually. Take we notice of Particulars.  
First, the Meeting of the Congregation, and assembling of the people, 
i e. simul vel concorditer Lanat. in loc.  both men, and women, and all that could hear with understanding, even as one man, verse 1. They were no schismatics.  
Secondly, the Place, in the street before the water gate, verse 3. openly, and publicly, not in a secret corner. It was no Conventicle.  
Thirdly, the Priest who he was, together with his behaviour and carriage, verse 4. which well became himself, and place;  
1. He Opened his book in the sight of all the people (being fitly seated to be seen) upon the opening whereof, the people show much reverence, verse 5.  
2. He makes a Prayer before the Sermon, and gins with blessing the great God of heaven, whereat the people are zealously devout, with liftedup hands, and bowed heads and bodies answering thereto, Amen, Amen, verse 6.  
3. He Reads his Text, gives the sense of the words, and causeth the people to understand the meaning, verse 7, 8. The like method with this under the Law, is observed by us the Preachers of the Gospel and may hence have warrant.  
One of these branches (as you see) I have chose for my Text, which sets forth unto us the Preacher with some principal circumstantials.  
The Preacher is described by his Name, and by his Office. His Name [Ezra.] His Office [the Scribe.]  
The circumstantials are two: Situs; Locus: His Site, Or the Gesture used [he stood] The Vbi or Place Where [Upon a Pulpit] which is set forth or described further by the Materiale: the Matter whereof it was made [of wood] and by the Finale; the End why it was made [for the purpose.] Thus you have the Priest in his proper Predicaments. As you have heard the Logical Resolution, be pleased with like patience to attend to the Theological Exposition.  
Ezra the Scribe] Who this Ezra was; 
Text.  of what Kindred he came; what was his Learning; what his Religion, etc. we read Ezra 7. at large; here only he is described by his name [Ezra] and by his Learning [the Scribe.]  
Of Scribes there were two sorts: some Laics; Others Clergy men.  
Of the first sort, there were two ranks: Some attended the King as his Secretaries, these were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's Scribes, 2 Kings 12.10. 2 Chro. 24 11. Such were Sheia; 2 Sam. 20.25. and Shaphan, 2 King. 22.3.  
Others attended Public Courts, and Consistories, and were like our Public Notaries, or our Clerks of Assizes: These were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Scribes of the People, Matth. 2.4.  
The second sort of Scribes, were Gods, and belonged to the Clergy, they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scribes of the Law. These were Doctors and Expositors of the Law, being by Office to write, read, and expound the Law, unto the people, Luke 7.30. & 5.17. 
Ezra. 7.6.  Such a one was this Ezra called, elsewhere Sophir Mahir, a prompt Scribe; and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Scribe; by way of excellency, the Hebrew article Π like the Greek Ο noting always some eminency, or speciality, in the party spoken of.  
Stood] A Gesture noting Subjection, and Service; used by the Priests, and Levits in all their ministration, Deut. 10.8. & 17.12. & 18.5.7. judg. 20.28. And by the Prophets, who are in this respect said to stand before the Lord, 1 King. 17.1. & 18.15. 2 Kings 3.14. & 5.16. And by the Angels, 2 Chron. 18.18. Luke 1.19. So then, God's Ministers with great reverence, are to do service to God, and to his Church, 2 Chron. 35.3. The Holiness of the Place; weightiness of the Work; Presence of the People; Worthiness of the Person, whom we represent, require it.  
Upon a Pulpit] The word Migdal, in the Hebrew, signifies a Turret; In the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which signifies a Tribunal High-seate, or Place. Suggestum in the Latin, hath the like signification. Such a Seat was erected and set up for Ezra; therein he stood, and so was above the people, verse 5. (As Solomon was, who made him such a kind of brazen scaffold and set it in the midst of the Court of the Temple, when he blessed the Lord, and the people, 2 Chron. 6.13.) This kind of Chair or Pulpit, did afterwards grow more Common and in use, whence (I conceive) that phrase arose, of sitting at the feet of another, as Saint Paul is said to have sat at Gamaliels'; And sitting in Moses chair; that is, preaching Moses Law, sitting in the Chair or Pulpit.  
The Reasons for the erecting of it were especially two; First, that he might be heard, and understood. The Minister of God is so to preach, and in such a manner to deliver his Message wherewith he is sent, as that (so much as in him lies) the knowledge of salvation, may from him be derived to all that hear him, Luke 1.77 1 Cor. 14.  
Secondly, that he might the better see, and be seen of all, 2 Chron. 6.13. God hath placed the Stars high, the more commodiously to shine unto us: So his Ministers in an eminent place, 
Matth. 5.  that their light might be more conspicuous. We are (as it were) set upon a stage, and made a gazing, stock (setting aside contempt) even in respect of observation to Men and Angels.  
But whereof was this Pulpit made? [of Wood] saith the Text. Wood] not Gold, nor Silver, nor such like costly matter; but of Wood The dignity of the Clergy stands not in outward pomp and glory, nor doth the worship of God consist in rich ornaments or glorious furniture. Idolatry and falsehood (saith a Reverend Prelate of our Church) is commonly more gaudy and plausible than Truth, 
Dr. Hall B. of Exeter.  which hates either bought, or borrowed beauty, and will abide none but native colours: That heart therefore which can for the outward homeliness despise the ordinances of God, is already aliened from true religion, and lies open to the grossest Superstition. You may remember what was said of old by Boniface the Martyr, when the Church had wooden Chalices she had Golden Priests, but after, when she came to have Golden Chalices (as in time of Popery) she had Wooden Priests. But why touch I this? For if Superstition made our Adversaries too Careful, and Bountiful; Profaneness and Atheism hath made us too Careless. The ruins of God's house; the Dust, and Cobwebs, wherewith our Churches were be hung, before Authority (like the good huswife in the Parable) sent a broom, 
Luk. 15.  sufficiently confirmed this. God holds himself contemned, when his Churches are defaced, and his Utensils not decently preserved; see Psal. 74. verse 8.10.  
Made for the purpose] And yet no Command for it, nor for any other of those Solemnities used after, verse 6. in Moses Law. So then; Mere humane inventions in the circumstantials of God's worship, are not therefore unlawful (though appropriated thereunto and (afterwards) superstitiously abused) unless in some other respect some sinfulness be found in them. But this you will say is not for the purpose.  
For the purpose] Then, or for Speech it was (for both ways the words may be read, and rendered) i. e. to read and expound the Word of God, the Law of Moses in; So that the Pulpit is not for show but use. Nor yet for any use, but this use; not for a Stage to play our own parts or prizes: Nor for a- Fence-school or Pasquil, in show to be zealous against sin, and intent little else thereby, but revenge of private wrong. This is not the Purpose I dare say it was made for.  
Thus you see the Text, is as Full as Plain: Variety of Observation it would afford, if a skilful workman had the handling of it, but I must do as I may: Being to pass through the Straits of Time, I resolve to pitch my thoughts upon one general Thesis which I thus lay down:  
An Ezra well becomes a Pulpit, and a Pulpit him.  
From the Thesis I shall descend to the Hypothesis, and thus infer:  
It is pity that an Ezra should want it, or it want an Ezra.  

Matth 5.15.  To prove the former; Our Saviour by that comparison of lighting a Candle, and putting it in the Candlestick makes it good: Whereto serves the Candlestick, but for the Candle lighted? And where should a lighted Candle be placed, but in the Candlestick? Elders must be ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every Church, Acts 14.23. not Lay-Elders, but Preaching Elders. And such was Titus enjoined by Saint Paul, to constitute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City, Tit. 1.5.  
Again, the Minister is the Watchman, Isay 21.11. His Charge, and Pulpit, is his Watchtower, Hab. 2.1. He is a Planter, and a Waterer, 1 Cor. 3 6. His Congregation an Orchard, and Pleasant Garden, Cant. 4 12 13. He is a Labourer, 1 Cor. 3.9. and a Seedsman, Mar. 4.14. His People are the Field, 1 Cor 3.9. He is a Mason or Carpenter, 1 Cor. 3.10. They are the House and Temple, 2 Cor. 6.16. Quam benè conveniunt?  
This also is the judgement of our Church, which takes order by her Canons, not only for the Examination of those who are to be admitted into sacred orders, that they be Ezra's, Apt Scribes; but likewise that every one so admitted be provided of some Place and Pulpit, either Benefice or Curatship, wherein he may employ his gifts, and attend the Cure of soul, Can. 33.34.35. So then, It is great pity (and men are never worse than when they are pitied) that either should be wanting to the other.  
I would direct the Application of this to three sorts of men of highest quality, and sort; Patrons, Prelates, Priests, 
Application.  and derive Instruction hence of a  lesson. To the one Care and Conscience in Presenting, To the Second, in Ordaining, To the last, in Executing and Officiating that where with they are betrusted.  
If you ask me the reason, why in many Churches, 
1. To Patrons.  where are fair Pulpits, there are no better Pulpit-men? I must tell you, Corrupt Patrons are in greatest fault. It is an easy matter for a man in a Corrupt age (though his gifts and endowments are so mean, as that no Calling in the World will afford him Bread) to be well beneficed, aut errore Hominis, aut aere Simonis; while men give upon dishonest terms, what man of parts dare accept thereof? These refusing, such must be sought for as will, Micha's Priest is welcome, so he will accept of Micha's Wages: If he have Learning enough to understand, Quid dabis? and make an answer to it; And will be contented with the like usage which David's Ambassadors found from Hanuns' Princes, to have their Garments cut off by the buttocks, and their Beards half shaved away by unjust Compositions, he is a Priest for the purpose. No wonder such go in Short Cloaks, how can they go in long? All the while they stay at the borders of jericho, they cannot recover their shame: The Income was so great at their first entrance.  
If any such be present as have to do with Presentations to Church-livings, let me beseech them, even as if Christ himself did beseech them, not to betray his Church into the hands of such Blind guides; When you Present, Present not to God and Mother-Church a Prometheus sacrifice, skin and bone, without flesh. Let your Question be, as theirs in the Gospel, Who is worthy? Present not Wooden Priests, 
Matth. 10.11.  to make yourselves Golden Patrons. Respect not Gifts of Gold, for the furnishing of your Cup-boards, but Gifts of Grace for the furnishing of the Pulpit. Beware of Cropping the poor Ministers maintenance; Let not out that Blood your Forefathers put into the Church's veins, under pretence of her falling into a Pleurisy. Think not with William Rufus any longer, that Church-Bread is only Sweetbread. Take not away their maintenance with julian the Apostata, under pretence of Conscience, that so much living is a Burden to them, and a Hindrance of their Ministry. Deal not with your Clerks, as Dionysius with his Gods to take away their Gold, and put upon them Linesy-wolsey, as being Cooler for the Summer, and Hotter for the Winter, and then (which is worst) having their Live, flout at them for their Poverty; like the jews who having spoilt Christ of his Vestments, than mocked him with Baseness. Forget not those Woes, denounced by our Saviour against the Pharisees, for devouring up of widow's houses, (much more for devouring up his Fathers) And let that Whip be thought upon, used against Buyers and Sellers in the Temple, much more of the Temple, for if those were whipped with Rods, than these with Scorpions. In brief; remember, if the Nurse wants Bread, the Child wants Milk; both Cry, both are Herd, woe to that man that hath the Cry of souls against him.  
But if no such Ministers were made, how could they be presented?  

2. To Prelates. 1 Tim. 5.22.  True; therefore the Charge is great which is laid upon Prelates in Ordaining, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. but to Prove first, and to use a very precise Examination, before they separate any man to the Office of a Minister: And yet in the Choicest Elections, 
2 Sam. 18.19.20.21.  they may be deceived. Sometimes it fareth with our Governors, as it did with joab in the Camp, 
Verse 22.  2 Sam. 18. Ahimaaz offers himself to be the carrier of tidings, but is put back, and Cushi taken, as fit for the service; Still Ahimaaz importunes joab, and through importunity prevails to run after, and (taking the way of the Plain) outruns Cushi, 
23.  and comes first to David, as if he had great matters to impart unto the King, but being examined on particulars, he could give no other answer but this, he saw a great tumult, 
29.  but knew not what it meant. So it may be some (such is the rashness of youth) stepping in, and putting themselves forward, may through importunity, obtain that which their deserts could never, and so (taking the way of the Plain) (the beaten path of Simony) overgoes the Worthier, but when he comes to deliver his message, like him in the Gospel he is speechless, 
30.  and his entertainment like that of Ahimaaz, Turn aside, stand thou by. This (I say) may be an oversight: But for the most part, the fault is amongst ourselves: A Bishop may examine a man as concerning Learning, but can any Bishop know the Life and Conversation of every one that is to be admitted into holy orders, otherwise then by the the testimony of those that know them? Now if the first Concoction be bad, can the Second, or Third be good? Ministers, Gentlemen, and Others, should not for favour, nor by-respects, be too liberal of their hands, in giving testimonial of any, whom they either know not, or else not to be well deserving. The setting to a rash hand here, is as the rash laying on of hands, and (though we be no Prelates) a transgression of the Apostles precept. If then thou knowest thy Friend be fit, or thy Child be fit, and canst give a testimony as Saint john did of Demetrius, 
Epist 3.12.  send him unto jairus the Ruler of the Synagogue; Otherwise let him follow that Calling he is fittest for. And answer him (be he friend or kinsman or any other) that desires thy testimony for his preferment, as that famous Bishop of Lincoln, Robert Grosthead did one, who earnestly solicited him, in the behalf of his poor kinsman, that he would prefer him, and thereupon enquiring what condition of life he followed, and understanding that he had been brought up to husbandry, answered; Then if his plough be broken I will repair it, or rather than fail bestow a new upon him, but so to dignify him as to hinder him in that course and calling wherein he was brought up, and whereto he is fitted, I mean not to do.  
But I hasten to the Third and last Sort, 
3. To Priests.  whom this doctrine doth especially concern, You my Brethren; of mine own Coat and Calling; the Select Subject of this day's meeting, and discourse, who are (as I conceive) all Pulpit-men. And therefore I shall not need to call upon you to get you Pulpits (as Chrysostome of old did upon his hearers: to get them Bibles.) It is not wanting unto you. The force of my Exhortation must bend this way, that you be not wanting unto it, which you shall not be, if you be Ezra's Prompt and Ready Scribes.  
And seeing I am to speak to those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wisemen, and Understanding, it will do well enough, though Omnia in figura (as Saint Paul speaks in another case) and I keep myself unto the Metaphor: Commending those Rules unto you, which Good Penmen give in the Art of writing, applying them to our purpose as we pass along.  
These Rules are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preparatory, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as Concern the Work itself.  
The former sort, respects the Pen; Or the Site and Carriage of the Body; Both are of use to us.  
First, for the Pen; the Care of a Good Scribe must be to provide one Fitting, both for his Hand and Paper. Next to the Holding of his Pen, lest he discover himself a Butcher.  
That his Pen may be Good and Fitting every way, there is a double Care required; 1. In Choosing of the Quill, that it be not too Hard nor Full of teeth. 2. In the Cutting, Riving, or Nibbing of the Pen, that it may write hard, or soft, as Occasion requires. Thus if we would write Well, and Fair, let us not affect to be dealing with those Scriptures that are Obscure and Dark, Of Ambiguous, and Doubtful meaning; 
2 Pet. 3.16.  Of which kind, there are not a few in holy Writ, and none more subject to be wrested and perverted. (Wits making such places, the Palaestra to prove masteries in) You know the Ancient Fathers did scarce touch the Book of the Revelation in all their writings, thinking it fare safer with silence, to admire, then to adventure to expound it. Such then as fasten (to choose) upon such dark Texts (except they have the better parts and helps) seem to write with the Gander's quill, and while men seek to get the praise of a nimble head, and sharp wit by tying knots to untie again, they do with the dog leave soft meat, to gnaw upon the bones.  
But say in our ordinary lot and course, 
Quest.  we meet with such a Scripture, what must then be done?  
In such a Case, 
Resp.  (to keep me still unto the Metaphor) do as good Penmen do with such a Quill, scrape it, and pair it, till you get away the Teeth what may be; I mean that you would Distinguish aptly that which is Confused; And Illustrate plainly that which is Obscure: You know the Helps, the Use of Tongues, and Authors, etc. And Prayer in such a Case, is the Best Book in the Study: Inquire of him who is both the Author and Interpreter of Scripture. The noise of Axe and Hammer would not be heard (over-loud) within the Temple; the work would be framed in Lebanon. To reckon up all that we have read, with their several opinions upon such a Text, is (in my poor conceit) with David A spice of Pride in numbering of the people: As on the other side at no time to Quote an Author, may be thought with Rhehoboam to despise the judgement of the wise.  
To be brief, if after all our pains such places remain to us ambiguous, and doubtful, it is enough if we acknowledge, confess, and religiously admire: Not peremptorily determining on either part, shutting up our discourse as the jews were wont, every doubtful place they met withal with this, Elias cum venerit soluet dubia.  
Or if in Case, we do determine, it shall be our wisdom, to walk in the beaten road of the Church, and not to run out into any single Paradoxes of our own, to trouble the common peace: Better is it to be last in the droue of good Expositors (saith our Reverend Archbishop in his Exposition upon jonah) then to be foremost inventing our own Conceits.  
This is not all, for after we have Chose our Quill, With the good Penman, we must be Careful in Cutting of our Pen. This requires Skill, that it may be neither too Soft nor over Hard: Therefore the Apostle, speaketh thus to Timothy, Show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of truth, 2 Tim. 2.15. God's Minister, must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divide and cut: A speech borrowed from the Cutting up of the Sacrifice, in which there was great skill required, the Liver must be left hanging on the Right side; the Heart and Lungs, upon the Channel bone, the Milt upon the left side; and the Kidneys, upon the Rump. Each Bungler can Chop a Text into Gobbets; but so to Cut the word, as to give every one their Portion, and therein approve once self to God, is the property Of a Workman that needeth not to be ashamed.  
Of this, there are two parts; Resolution and Application.  
The Former is as the Slitting or Riving of the Pen; the Latter as the Nibbing of it.  

Si Logica absit, rationalis homo, praeter rationem in linguae sono versatur.  Our Text must be untwisted, and unloosed, or as it were unboweled, which cannot be done without the help of Logic (the hand of Philosophy) This would not be Ouerslight, nor Overcurious; for Aequè confusa est divisio & nimia & nulla (saith Fulgentius) To make a long Analysis, to a Short Text, is with the Citizens of Mindus to build Great Gates to a Little City, (who were well flouted for their pains) Or like the Boasting Traveller, who coming to his Inn, plucks out great store of coin, and spends but twopences. And on the other side not to observe Parts and Order is as bad. A Burden well wrapped, and packed up together, we carry with greater ease: both Minister and Hearer is much helped by Method.  
As for the Applying part, respect must be had unto the Auditory, as the good Penman hath in nibbing of his Pen unto the kind of Paper he writes upon, that it agree with it. Some hath a hard and cross grain, which soon takes off the edge of a Tender Pen; here too much of the nib would not be left: The Pen would be Hard and Dry. Some paper again hath a more fine, and tender grain, with which the Smaller Penn doth best agree: Your Ordinary Paper is Pot-paper of a middle nature, and requires, that the nib be neither too soft, nor too hard, but brought unto a mean.  
God's Prophets, must fit themselves to the Persons they have to deal withal, becoming all to all that they may save some. A nathan's tongue suits well with a david's heart; A Huldahs', with Iosiah's; And an Elijah's and Michajah's with Ahab's; A john Baptist with Herod's doth best of all.  
It is worth our taking notice of, how God in all ages hath proportioned men to the occasions: A Mild Moses was for the low estate of Afflicted Jsrael: mild in spirit (saith one) but mighty in wonders: mild because he had to do with a persecuted and yet a techie people; mighty because he had to do with a Pharaoh. A Grave and a holy Samuel was for the quiet consistence of Israel; And a fierie-spirited Elijah, for the desperatest declinations of it. If in later times of the depraved Condition of his Church, God hath raised up some spirits, which have been more warm, and stirring, than those of common mould, we cannot censure the choice, when we see the service. (As a Reverend Prelate of our Church speaks worthily.)  
One thing more (before I pass this) be pleased to take notice of; that however you may seem in the Nibbing of your Pen (through the slope holding of your knife in cutting it half way, to make it thin, and then straight overthwart) to make Two-cuttings, yet if it be not done at once,, it will not write Fair and Currently; So in all our Uses and Applications derived, and deducted, from our Doctrines (how ever they may seem yet) let them not be Two, but One Syllogism and ordinarily a Connexe; Look how many Uses we deduce from the Doctrine delivered, if they will make a Syllogism (the Doctrine being the Argument) we miss not our Rule. And then will our Application be more effectual.  
Nothing else remains to be said concerning the Making of our Pen. Only this (before I come to the Rules which concern our Holding of it) we may do well, to Try our pen having made it; See how our notes affect ourselves: If our own spirits are not moved with what we have studied, there is but little hope that those who hear us should be affected with them.  
Our Pen thus fitted, our next Care is, that we look to the Holding of it: Which may not be with the Fist too Slovenly, nor yet betwixt One Finger and the Thumb too Daintily, or Nicely, but  
1. With a Light and easy touch, not gripped too hard; For thence ariseth these two benefits; The Command of the hand; And Quick dispatch of matter. Both Extremes would be avoided in the handling of holy things. It is not necessary we should have All we speak in Print; and Weigh every word as in a Balance, for weight, and tuneable measure; Smooth Elocution, Fine Pronunciation, and the like, will soon bring us into that vein of preaching, which Bishop Latimer once blamed, under the witty term of strawberry preaching; and which S. Jerome doth so much deride in his Epistle to Nepotianus, telling him, that the Spirit of God came down in the likeness of an Innocent Dove, not Painted butterfly. Assure we ourselves brethren, that as the rare and absolute quality of the Pen, consisteth not in Painting, Pricking forth, and tedious writing of six lines in a study, no more doth the Excellency of Preaching in the like exactness. See 1 Cor. 14.15. Had the Fathers took this course, their works had never been in so many large volumes as now we have them.  
I grant ye; Accurate Sermons are fit for Learned Auditories: At such a time as this, it will do well, if they smell somewhat more of the lamp then ordinary; and in such a case I could desire with Demosthenes to speak, non modo scripta sed etiam sculpta; But in our Common and Ordinary Auditories, 
Aug. de doct. Christ. lib. 4. cap. 10. In Psal. 139.  there is (to use Saint Augustine's phrase) Quaedam diligens negligentia and such might be seen in him by his frequent using the barbarous word Ossum for a Bone, rather than the word Os, for (saith he) Mallem ut reprehendant grammatici, quàm ut non intelligant populi: He stood not so much on his Own Credit as his People's profit. When we have spent our time, and pains in knots, and flourishes, studying rather after Fine phrase, 
Confess. 1. 14.  than Matter, it may be said of us, as the same Father saith of Homer, that he was dulcissimè vanus, Yea we shall say in the end as one doth of his own labours, quod ad usum lusi, 
Ausonius' in monosyl.  quod ad molestiam laboravi: In respect of the profit comes by them, they are but Sport; in respect of the pains in making and gathering, they are sore Labour and Sweat.  
As this Extreme; so that otherwise, in dealing with the Word of God too Loosely and Superficially, must carefully be avoided. Though we may not Slavishly tie ourselves to words, yet we may not neglect to speak Wisely and as becometh the Oracles of God. Our phrase it must be apta (saith Saint Bernard) though not alta. Many men's labours are despised through neglect of this; whose pains for the Matter might be well approved of, but the Slovenlike handling of it, turns the stomach. Do we not loathe the meat (though otherwise good and wholesome) that is served in, in a sluttish dish?  
Be not too base; use no foolish terms, nor ridiculous. Those Knots which are performed with the Celerity of the Hand, are Commendable in Clearkely writing: Many Speak well by Nature; Many by Industry and Art attain unto it: as Demosthenes who came to that excellent faculty of speaking as that he could lead his Auditory, to what part he pleased, by spending more Oil than Wine (as himself telleth one who asked him how he attained thereto.) Scripture itself approves of a godly Eloquence, let not us despise it, but bless God for such an excellent gift, where it is bestowed.  
Beloved, I am fare from being a Patron for Idleness, give me leave to speak the truth; There are some of good hopes, who upon their first entry into the Ministry, to avoid the imputation of Dumb-dogs, so fare break silence, as that if they preach not twice every Sabbath, presently conceit they are as no body, and shall lose respect; which is a cause of venting many raw, and undigested meditations. He who is able to receive it, let him receive it, and honour that day with Two young Pigeons, or Two young Turtle doves; Let him follow that Council the Wiseman gives, In the morning sow thy seed, and in the evening withhold not thine hand, for thou knowest not whether shall prosper, either this or that, 
i e. Nuper plantatus & ecclesia insitus, quales, erant Catechumeni.  or whether they both shall be alike good, Eccl. 11.6. But as for him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young scholar and new entered into the work, let them not take too much upon them, but remember the Council the people of Rome gave, who hearing that some of their Colonies waxed barren, willed that the husbandmen should melius arare & & minus serere; So take me rightly, and I am sure you cannot count the Council to be : Let such as cannot preach Often, and Well too, spend more time in their Studies, and less time in their Pulpits: And for a while be content to gather herbs to make pottage for God's household, wherein also they had need be very circumspect that they gather not wild-gourds in stead of wholesome herbs.  
Secondly, we must hold our Pen upon the Full for that is, most proper. Fasten not upon Scripture any other sense, than the nature of the place will bear. You know the Council that the Priests & Diviners gave unto the Princes of the Philistines, 
1 Sam. 6 9  concerning the Ark: If it go by the way of its own coast to Bethshemesh then it is from God, but if it go another way (if it be urged and goaded on) it is but a matter of Chance, Of man's wit and invention. Beware we, I beseech you, how we dare to wrest the Scriptures, and (as Chymickes with Natural bodies) by torturing them, endeavour to extract that out, which neither God nor Nature hath put into them. This I rather beseech you, to be wary of, by how much we are the more apt to fall into it, especially for the Countenancing of our own Rotten fancies. He that is wedded to an Opinion, and hath Wit to maintain it, shall never want some Scripture, which (with a little wooing) may seem to Countenance it. It was (you know) the boast of one Chrysippus, of whom Laertius makes mention, that he often wanted opinions to advance, but once having an opinion, he never wanted Arguments to defend it. It is a miserable praise to be a witty disturber of the Church's peace; And yet, this is the only praise that many do affect, who having once fastened upon some Assertion (though never so absurd) think it their glory to defend it, Conceiting all that they see, or hear, or read, 
Antiphorus Orietes.  makes for it: Like him in Aristotle, who where ever he went, he thought he saw the picture of himself. Thus we read of Adrian the Pope, who when the Contentions were betwixt the services of Saint Ambrose and Saint Gregory, 
jacob. de Vorag. in vita Greg.  which should take place, by common consent both the masse-bookes were laid upon Saint Peter's Altar, expecting the decision of that doubt by Revelation: The Church doors being opened in the morning, Saint Gregory's mass-book was rend, and torn in many pieces, and lay scattered about the Church, but Saint Ambrose's lay whole and open upon the Altar: which event, one would have thought, should have signified thus much; that the Mass of Gregory should be Canceled and abolished, and that of Ambrose authentical, and allowed: But now Pope Adrian (who was for Gregory) expounds it thus: that the renting and scattering of Gregory's missal, intended the dispersing of it over all the Christian world, and that it should be only received as Canonical. Such another was that Friar, who finding out Maria in the Scripture used plurally for Seas, cried out, that he had found in the Old Testament the name of Maria for the Virgin Mary. What is this, but with the wicked sons of Eli, to strike our flesh-hooke with iron teeth into the pot of God's Sacrifice; and to account all ours, that it brings up? And if in case the Scripture hath not for us, so soon as we desire, to take by force, as they did from the Sacrificers? Yea what is this any other, then with the Harlot in the Kings, to lay the dead child of our own heads, and brains, in the bosom of the true mother the Holy Scriptures, and say it is hers? A sin in the judgement of some of the Ancient so fowl, as that (in their esteem) it deserved to be ranged in the same rank with the sin against the Holy Ghost. Other sins seem to be of weakness, but this of wit and strength. Besides he that seeks to fasten a new sense on Scripture, indites another Scripture, (as it were) and so after a sort makes himself a God. A rule of special use; forget it not.  
And yet, while I speak of holding our Pen directly upon the Full, mistake me not, For it is requisite sometimes (as in the fetching of a Compass) that it should bear a little on the left side, that it may the better give full where it should, and small also where it is required. Thus did Nathan in propounding of the Parable of the poor man with his little Ewe: Our Saviour often by things feigned did set forth, and express unfeigned truths: Thus Saint Paul likewise fetch a compass, the better to take his keeper, holding his pen a little on the left side (as it were) Believest thou Agrippa? I know that thou believest. If ever any knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change his voice and to attemper his style that he might profit, he was the man: Yet many esteem this practice, no better than flattery and lying; but I hasten.  
We have done with those Rules which Concern the Ordering of our Pen; Now for those which respect the Carriage of the Body, which if it be seemly, is a great grace to writing. The Particulars are these: 1. The Head must be held upright, and look straight forward. 2. The Arm laid right forth upon the Paper. 3. The Paper lie as near to the midst of the Body, as the straight holding forth of the Arm will permit, and suffer. For the First.  
Be thou an ensample (saith Saint Paul to Timothy) in life, in doctrine, in holy Conversation. 
1 Tim. 4.12.  
Exemplaris vita est concio optima  It is the Example wherein the force of the Rule doth lie: This our people especially look upon, and accordingly conceive, as Laban's Cattles did among the Rods that jacob laid in the Gutters before their eyes, Gen. 30. In which respect it was that God thus complained: From the Prophets of jerusalem, wickedness is gone forth into all the land, jer. 23.15. The sins of Teachers are the Teachers of sins, and therefore no marvel if they be more odious unto God, than the sins of any of the people, which appears by this, in that the Lord required in the old Law, 
Levit. 4.3.14.  as much sacrifice for the Priest's sin alone, as he did for the sins of all the Congregation beside. The best Schooleman seems to give the reason; for when we sinne we do peccare in quid essentialiter, but others, in quale accidentaliter, therefore ours greater.  
Be ye holy therefore, 
Isay 52.11.  you that do bear the vessels of the Lord, have Feet to walk withal, 
Psal. 115.7.  as well as Mouths to speak withal, lest you be found in the end, Idols as well as dumb ones. You are here present with the ensigns of gravity upon your backs; Seeing these bushes hung forth, see there be good wine within. In a word, let us so live, as that we be Walking Sermons, Epistles, and Gospels to those amongst whom we live.  
Secondly, the Arm must be laid right-forth upon the Paper on which we writ. We may not have respect of persons in the delivering of our message. The Preacher sought to find out acceptable words and that which was written was upright, even words of truth, Eccles. 12.10. For Manner, it would do well, to take up such words as may give lawful content, and be best accepted; But for Matter let them be words of truth, & that which is written let it be upright, without favouring of any man's Corruptions or Vices. The Poor may not be neglected, seeing Christ's blood was shed as well for the Belfry as for the Chancel; Nor may the Great be spared, much less poisoned by Flattery. It was said of old, Few great men's Confessors will get to heaven: For how great soever the sins of great men are, still they go away with Absolution, and it would do well now, if we would be faithful, and if at any time A Lord should ask his Chaplain, as Christ did his, whom do men say that I am? 
Matth. 16.13.  let the answer be according to the truth; Some say you are thus my Lord, and some say thus, etc. that if in Case they hear ill, they may labour to cut off all just occasions of such report; If well, endeavour to preserve, and deserve the same to Gods and his Gospel's honour.  
But this I must tell you withal, that Good manners must be observed in speaking to our Betters, 1 Tim. 5.1, 2. Acts 26. (notwithstanding that civil, and well nurtured language be esteemed by some that are over-sowre, and rigid, to be a daubing with untempered mortar, and nothing thought to be zealously spoken, but what is uncivil and rude.) David (as Bernard observes) could brook it well enough, that Nathan should tell him of his sin, but he could not endure Shemei's rebukes, though it was for the same offence (And he saw God in it too) The Reason he renders to be this; Nathan did do it with reverence, and respect unto the person of the King; But Shemei behaved himself unreverently, and fell to down right railing.  
Thirdly, the Paper we writ upon, must be laid as nigh the breast, as may be. Those we Admonish, Reprove, Instruct, etc. must be near our hearts; All we do must be done in Love.. Thus Saint Paul with the same breath calleth the Galatians foolish and yet Brethren, 
Gal. 4.  and little children; giving signs of the greatest love unto them that could be: the like was his manner of dealing with the Corinthians. 
1 Cor. 3.2.  A good conceit of the Physician, we say, is half the cure: When our people are persuaded of our Affection towards them, than it is likely our pains will be available. I perceive I must hasten; I come now to those Rules which concern the work itself.  
And here three things are observed by good Penmen; Ratio, Modus Species; the former doth concern the Speculative part, And the two later the Practic parts of Writing.  
The Reason must be found out, and rendered why the letter is made thus, not thus; and being made this way, is more graceful, then being made that way, or that; And so for the Conjunction, knitting and joining together of them, without the understanding whereof, hardly shall a man ever write well.  
Thus, must God's Scribes be able to show Grounds for what they do and teach. 
1. Ratio.  I do not mean that a Minister should be strictly tied, to render the Reason of every Doctrine he doth deliver: A Course though Profitable, and Useful, yet not ever Necessary. True it is, there is Reason for all God's Commandments, if we could see it, but we cannot always conceive that Reason; And if we should believe no more than we can give Reason for, we shall not believe half that which a Christian is bound to believe to his soul's salvation. The Council that Saint Austin gives to his Scholar Licentius concerning those things he heard of him, would be remembered, Nolo te causas rationesque rimari, quae etiamsi reddi possint fidej tamen qua mihi credis non eas debeo: If thus, concerning those things he taught him, then much more concerning those things, which God teacheth us. The Reasons and Grounds of them though they might be given (which yet as I say concerning diverse Articles of our Faith cannot) yet it suits not well with that credit and trust which we own unto God, too curiously to search into, or call into question: But my meaning is, we should be Grounded and judicious Textmen, And be able to say as john 3.11. we speak that we know, And with Saint Paul, 1 Thes. 1.5. Our Gospel comes unto you not in word only, but in power, and in much assurance. We are first, exactly to know the truth, and then deliver it unto God's people. The Sermons of the Prophet Nahum are called, 
Nah. 1.1. Prooem. in Nahun  the book of Visions: the Reason Hierome gives (and me thinks it is a passing good one) because saith he, he well understood, and saw, whatsoever he said. Hence it is that Saint Paul cries Shame on them who desire to be Teachers of the Law, understanding neither what they say, nor whereof they affirm, 1 Tim. 1.7.  
A great fault therefore it is in young Divines, to scorn the Catechism affecting a profounder kind of learning, (as they conceive) plodding in postils and Controversies, and raw in Principles; Taking the greatest mysteries of Religion fittest Arguments for the exercising of their wits, 
In his Chryso. passus.  As Eckius who discussing the question of Predestination, in the very entrance of his discourse, gives his Reason why he undertook that Argument, for that he thought it to be the fittest question, in which he might Iweniles calores exercere; When we know a wise man will choose to deal with Wooden wasters, before he plays at Sharp. An error in the Foundation, puts the whole building in apparent hazard. Therefore it shall be your wisdom, who are sons of the Prophets, first to ask Council of Caluins (or some others) learned Institutions: to peruse well the book of the Articles of our Religion, and the Books of Homilies, as our Church enjoineth; that what you deliver for Doctrine may be comprehended in Essence, Substance, Effect, or Natural inference with some one of them. But of all the Sheaves let the Bible have pre-eminence, and let the rest of the Shocke do obeisance unto it. Nor let young Cockerills which newly begin to Crow, be setting upon the great Cocks of Game, billing at that Sophistical Bellarmine, or at that judicious Interpreter Caluin, audaciously controlling him, foolishly despising their great skill, and learning: Nor run rashly upon the point of Discipline, before they know (it may be) what the name meaneth. Better by many degrees it is, to let these things alone, till they be grown in judgement, and able to speak of them to purpose, 
2. Modus.  without wronging either themselves, or the Cause.  
The Manner of making every letter, would be known, as well as the Ground or Reason. Let a Scribe begin to frame his letters, after a Corrupt, and Contrary way, (as to begin at the heel when he should begin at the head) will he ever prove good Penman?  
Would we be the Ornaments of our Pulpits, and have the praise of being good Ezra's apt and ready Scribes? begin we then methodically. The wise Preacher taught the people knowledge, yea he gave good heed, and sought out, and set in order many Proverbs, Eccles. 12.9. God hath divided his Word into fit parts, and ordered it to our Capacity, and Understanding; It belongeth (therefore) unto God's Ministers to gather out of this treasure things both New and Old, and like good Stewards set them forth before God's family in the best order that they can, beginning first with milk and spoonmeat, after the Apostles practise, 1 Cor. 3.2. Heb. 5.13. It is a preposterous course for any (be they themselves never so learned) coming to an ignorant people, and superstitious, (for they are seldom severed) to begin with Controversy: Let us first teach the Principles plainly, and diligently, and after a familiar manner by Question and Answer, and spend one part of the Lordsday (Commonly called Sunday) in this Course, for as much as there is still need; New-comers on. You know it was the practice of the Primitive times, the Apostles had their Catechism, Heb. 6. Where you have the Name how it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prima Christianismi principia (as Beza renders it) The Principles of the Doctrine of Christ, as our Translation (truly) hath it. And the Heads or Principles themselves therein contained, and handled: In number six after the ordinary account.  
1. Repentance from dead works] i. e. the doctrine of man's misery, the knowledge whereof comes by the Law, Rom. 7.  
2. Faith towards God] The doctrine of man's delivery; the sum whereof is contained in the Apostles Creed.  
3. The Doctrine of Baptisms] That is of the Sacraments: Baptisms (by a trope) being but for both; And (besides the trope) both the Inward baptism of Christ, and the Outward of john, i. e. Christ's Ministers, being thereby noted.  
4. Laying on of hands] An ancient Ceremony used both in the time of Law and Gospel, in sundry Cases: 1. In healing of the sick, Luk. 4.40. Mark 16.18. 2. In ordaining of Ministers, Acts 13.3. 1 Tim. 4.14. & 5.22. 3. In Conferring the gifts of the Holy Ghost, Acts 8.17. & 19.5. 4. In Blessing of Children, Gen. 48.14. Matth. 19.13. Luke 18.15. The Manner was: The Children of the Faithful being Catechised, were to make open and public Confession of the former Principles, viz. of their Repentance; Of their Faith; Of the Sacraments, and after this they had hands laid upon them, and were Confirmed to be of the Covenant of God, and of the visible Church. A Ceremony which (through the long neglect thereof) is much excepted against and carped at, but may be wished that it were used oftener than it is and more respected, which (the due cautions being observed, and it freed (as with us it is) from superstitious abuse) it well deserves. Now under this Head the Ministry and Discipline of the Church may be Comprehended.  
5. Resurrection from the dead] Albeit they should die, and their bodies be laid in the earth, yet that at the last day their bodies should be raised up to life again.  
6. Eternal judgement] And that every one should receive in their bodies, that which they have done, be it good or evil, Eccles. 12.14. These two last Heads, being made distinct, and however (happily) handled under the second Principle the Doctrine of Faith, yet here beaten particularly upon by the Apostles, for these two reasons: 1. For that they were derided by the Gentiles: 2. For that they were the hope of Christians.  
As the Apostles, so had the Ancient Fathers, after them, their Introductions to Religion. Clemens Alexadrinus his Pedagogus; Lactantius his Institutions; Cyrill his Catechisms; Augustine his Enchyridion; and book de catechizandis rudibus. And so hath every Church in Christendom: 
Master Yates his Model of Divinity, in his Epist. ded. to the Church of England.  And ours amongst the rest, which (to use the words of a Reverend and judicious Divine) is like Sampsons' hair fair and strong; Strong in precepts; beautiful in method; And therein carries away, the honour from other forms. For whereas some teach the Commandments before the Creed (as if they would teach a man to go before he live) Others put the Seals in the midst of their writings (as if that which seals all, should not hang at the bottom of the bill or bond) Our method is to begin with Faith, by which we live, then to come to the Law of life, by which we walk; After this it leads us to Prayer, lest we should faint in faith or wax weary of works: And lastly finding faith but weak, obedience imperfect, and prayers not as they should be, it brings us to God's seals as the safety and security of all our estate. Thus fare he.  
Now then, Good Fathers and Brethren, pity the miscarrying of many a soul, under your Charges, for want of Method. And give ear to that Counsel which that Revered Father, Bishop Babington, in Levit. 7. doth give unto you; Art thou a Minister called of God? etc. submit yourself to the profit of your people, hunt not after your own glory that you are so learned, eloquent, and profound: If your people profit not, because you fly too high a pitch for them, and scorn to lay a foundation of the Catechism amongst them, you will be found at the reckoning day, an unprofitable servant, and one that hath gained nothing to his Lord, but hath hid his talon in the fowl napkin of fruitless matter, and idle figures of affected speech. Think of that Charge given by the Archbishop of our souls, Feed my Lambs; Feed my Sheep: His Lamb's first, and why so? Surely for that the increase and welfare of the Flock depends on them; If they be surfeited, or starved, the Flock shall never thrive nor prosper.  
The Papists, in their preface to the Catechism of the Council of Trent, confess, that all the ground which we have got of them, hath been by Cetechizing, and shall we again lose that ground through our neglect? julian himself could not device a readier way to overthrew Christian Religion then by pulling down Schools, and overthrowing those Places where Children were religiously educated, and catechised. Let us effectually consider of these things, and be no longer like to some undiscreet, and foolish master, who to please a fond and overweening parent, mars the progress of a child, in raising him up to a higher Form and Author before he hath learned his first Rules of Grammar: What follows upon this?  
But, first a loss of our own pains and labours. Look on him that preacheth twice or thrice a week, and so hath continued for many years together, omitting Catechising of his People, and tell me, if he hath reaped so much fruit of his long labours, as some one hath done of one year's pains, who hath joined both together.  
Secondly, An empty ostentation in the Hearer; A rash censuring of Church-governement and Discipline, through heat of Affection and want of judgement. Censorious professors, are ignorant professors; try it when you please, this you shall find, that those who spend their zeal this way, have not wherewith to answer you if you question with them about Fundamental Points. For as the Philosopher teacheth of mad, and fantastical men, they are very apprehensive of all outward accidents, because their souls are inwardly empty, and unfurnished of any thing of worth, which might hold the inward attention of their minds, and might balance it, and keep it upright against all outward occurrents whatsoever. I hasten to a Conclusion, and come to the Third and last thing observable in Writing, wherein indeed the Substance of it doth Consist, and that is the Species.  
Should a man be able to give the Reason; Show the Manner of making every letter; yet unless he give it its full Proportion and Shape, he doth lose his praise: For that giveth life, and spirit to his writing. Here the Particulars considerable are many, I will content myself with some few.  
1. The Sizing of the letter would be looked unto, that the Depth and Fullness be Proportionable. To be ever preaching Law, and harping upon the sad string of judgement, is not well. We bear the name of Spiritual men, if then we be wanting in the Comforting part of our office, where is the Spirit, that we have our denomination from? The Spirit is the Comforter, if then a Minister can, or do say little to the Comfort of distressed consciences, may it not be questioned where this spirit is? Look upon the Prophets, Apostles, and Christ himself, and you shall see what great care they had always, that the fullness of joy might be answerable to the depth of sorrow, in those they had to deal withal, Exod. 14.13. 2 Kings 19.6. Isay 50.4. Matth. 5.12. Luke 4.18. john 14.1. Rom. 5.1. & 8.32. Phil. 4.4.  
2. Whites must be observed; this doth grace our writing much. Discern we betwixt Sheep and Wolves: In our Sheep, betwixt the wholesome, and unsound: In the Unsound, betwixt the Weak and Tainted: In the Tainted betwixt the Natures, Qualities, and Degrees of the infection. God much complains of the want of this in the Shepherds of Israel, Ezek. 34. they did not discern betwixt the weak and strong, the clean and unclean to proceed accordingly: Let us have a special regard herein, that we break not bruised reeds, nor make the hearts of the Righteous sad within them. Some are ignorantly misled, as those who went with Absolom from jerusalem, 
2 Sam. 15.  and were unwittingly made Simple Rebels, their hearts being free from any plot against their Sovereign: The simplicity of such is as worthy of pity, as their misguidance of indignation.; Reduce we them. Some are entangled with doubtful disputations, 
Rom. 14.1.  and have their consciences ensnared with conceits and subtleties, who are docible and tractable of themselves, not obstinate and wilful; Receive we them, Rom. 14.1. While there appears a true desire, and godly endeavour to be better informed, let them not be too hardly dealt withal, nor punishment and compulsion hastened. But as for those that sin of malicious wickedness be not merciful unto those men.  
But how will you distinguish? 
Quest.   
How know you a Hungerbitten Beggar from a Canting Rogue? one speaks with Supplications, 
Resp.  and is thankful for the least favours; the other you may know by his Rhetorical style. In the one hand he hath his Petition, in the other hand a Stone. These things may the Church likewise, as well as Churchmen, be pleased to take notice of in her Censures, for this is a third Rule given, which you see I am fallen upon.  
3. Press not too much on that part of the letter, which requires a favourable touch, nor be sparing in that part, which requires the contrary. There is one course in our Ministry to be held with novices, and another to be held with those who are of riper years, towards the one sort mother-like indulgence, towards the other, fatherlike gravity. Thus much is taught us in that Allegory used by our Saviour, of Wine and Vessels, by way of Apology for his more Mildness in his Injunctions, than john used to his Disciples, Matth. 9.17. Impose we not too heavy tasks upon new comers on, nor discourage we them with over great austerity: 
In Rom. 14. Verse 4.  It is a good speech of Caluin, Semper bene speremus de eo in quo ceruimus aliquid Dej. So Bucer resolved to refuse none in whom he saw aliquid Christi. Who so is wise, let him consider these things.  
4. keep your distances, betwixt letter and letter, word and word. There is a time for all things under the Sun (saith Solomon, Eccles. 3.1.) So a time for Hearing, A time for Reading; Another for Praying, etc. All are Gods Ordinances, one may not justle out the other, but each is to have its time and turn, Neh. 9.3. and served in its Course, by God's Stewards, for the feasting of his Family, who ever have good stomaches, and like hungry men feed upon every dish that is before them. Serve in God's Commandments; set before them which you will, they are for it. If the First Commandment, they will feed, Lord have mercy on me incline my heart to this Law. If the Second, or the Third, their stomach stands alike good to all. Or if you commend unto them Prayer with the several Requests to be made; If for themselves, For Love, Faith, Fear, Repentance, etc. you shall have them at it, we beseech thee to hear us good Lord. Or if such like graces are to be begged for others, they continue alike zealous, and devout, calling to God for Audience: Pity it is then to withhold any of God's allowance from his household. We condemn the Papists (and that justly) of a kind of Sacrilege, in withholding the Cup from God's people, and can we be innocent if we detain any part of that which is allowed; The laying of our people so much to one Breast without an orderly giving of the other, I am persuaded, is a cause that God in many Congregations drieth up that Breast that was so (in a manner) altogether drawn at, that the other may not grow dry; He closeth up the womb of her who was fruitful, that she who was barren may rejoice and no more be called Barren. Only one thing more is wanting to make us absolute Penmen, And that is  
join and unite your letters together in an orderly and comely manner, First, Christ and Man, Colos. 2.19. Secondly, God and Man, john 17.21. 1 john 1.3. Thirdly, Man and Angels, Colos. 1.20. Fourthly, Man and Man, Isay 11.6, 7, 8. As the Hearts of Husbands, and Wives; Parents and Children; Neighbour and Neighbour; Magistrates and Subjects; Prince and People, etc.  
These Rules observed, we shall be Complete Scribes indeed; And when as other shall stand in need of Letters Testimonial to others, and from others, as did those false Apostles, 2 Cor. 3.1. we shall need to go no further then to our Flocks and People, saying of them, as Saint Paul did of the Church of Corinth, 
1 Cor. 3.2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You are our Epistle; yea better than any letters Commendatory wrote with Ink and Paper can be; for they run here, and there, and may soon be lost; but our Praise is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein we do inwardly rejoice; or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cordibus vestris, never to be blotted out. And whereas other Epistles in Hebrew, Greek, or Latin, are read of none but such as understand the Languages. This Epistle is understood and read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of all men, Of what Nation soever. I have done, and now descend the Mount, to take my standing at the bottom of the Hill amongst my Brethren. But first let us Commend all to God's good blessing, as our mother Church hath taught us. Grant we beseech thee Almighty God, that the words which we have heard this day, etc.  
FINIS.