furnish a man for this calling And that is the inquiry which is aimed at and attempted in this following discourse This service of preaching may be considered under a double notion as a Duty Gift It is here insisted upon only in the second sense and may be thus described 'T is such an expertnesse and facility in the right handling and dividing the Word of Truth as may approve us to be Workmen that need not to be ashamed It does require both Spiritual abilities  Artificial  1. Such spiritual abilities as must be infused from above whereby our judgment and affections shall be made experimentally acquainted with all those sacred Truths that we are to deliver unto others The onely way for the attaining of these is by Prayer an humble heart and a holy life 2. Such artificial abilities as are to be acquired by our own industry And these are either more general as skill in all those Arts and Languages which are required as predispositions Or more particular and immediate for the act of Preaching or making Sermons to which the chief helps are these three Method Matter Expression Each of these do contribute mutual assistance unto one another A good method will direct to proper matter and fitting matter will enable for good expression By Method I understand an Art of contriving our discourses in such a regular frame wherein every part may have its due place and dependence which will be a great advantage both to Our selves Our hearers 1. To our selves and that both for Invention and Memory A man may more easily finde out things when in stead of seeking for them at randome he can have direct recourse unto all those places and heads from whence they may be most naturally collected And more easily retain them when they are linked together and not scattered Method being as a chain in which if a man should let slip any one part he may easily recover it again by that relation and dependence which it hath with the whole 2. And so for benefit of the hearers likewise who may understand and retain a Sermon with greater â—ase and profit when they are before-hand acquainted with the general heads of matter that are discoursed of 'T is but a bad rule in Alsteà where he advises to conceal alter the method for variety sake Crypsis dispositionis tollit fastidium auditoris This may be true of itching curious hearers but not of such as regard their own profit and edification An immethodical discourse though the materials of it may be precious is but as a â—eap full of confusion and deformity the other as a Fabrick or building much more excellent both for beauty and use There might be divers kinds of Methods prescribed according as mens own fancies and the variety of subjects and occasions shall require But that which our gravest Divines by long experience have found most useful is this of Doctrine and Use This in the nature of it is very easie and therefore most natural being generally applyable unto any subject In the true latitude of it 't is as full and comprehensive as any other taking in all such notions as are any way useful or proper In the branches and gradations of it 't is very Logical putting homogeneous things together handling generals first and particulars after The principal scope of a divine Orator should be to Teach clearly Convince strongly Perswade powerfully Sutable to these the chief parts of a Sermon are these three Explication Confirmation Application Each of these may be farther subdivided and branched out according to this following Analysis 1. Explication is either of the Text by Unfolding difficulties in the sense for which we are to conâ—ider The phrase it self according to the Originall Translations The cirumstances of the place Persons Who to whom Occasion Time Place Scope or end Context The Analogy of Faith Other parallel or like Scriptures Distinguishing ambiguous Words Phrases Dividing of the Text which must not be Needlesse Obscure Doctrines deduced from it by Clearing their inference Shewing the latitude of every Truth According to their severall Branches Duty  Degrees 2. Confirmation by Positive proofs from Scripture in Notionall truths by direct Affirmation Negation evident consequence Practicall truths by precepts examples Reason to convince in Doctrinall points from the nine Topicks Cause Effect Subject Adjunct Dissentan Comparats Name Distribution Definitions Practicall truths from the two generall heads of Necessity Equity Solution of such doubts and Quaeries as are most obvious and materiall 3. Application which is either Doctrinall for our information More generall in some truth to be acknowledged Didacticall instruction Elencticall confutation More particular of our own estates to be examined by Marks which are commonly either Effects Properties Practicall Reproof which hath two parts Disswasive from The aggravation of the sin Threats denounced Judgments executed Directive wherein concerning Impediments that hinder Means to promote more Remote Immediate Consolation by Promises Experience Removing of scruples Exhortation to be amplified by Motives to excite the affections from Profit Danger Means to direct the actions Generall Speciall Besides those more essential parts recited in this Scheme which belong to the very nature and substance of a Sermon there are other lesse principal parts also not to be neglected which concerne the external form of it Such as these Preface Transitions Conclusion The first thing to be entred upon in this Fabrick or Method is the Porch or Preface which is not always necessary in every common structure but only when some extraordinary occasion does require it or by reason of some special reference which the Text may have to that particular time and auditory And then it should be clear and pâ—rtinent short as being a thing on the by and such as may quicken attention unto the following discourse The most general and effectual matter for a Preface is that which was so commonly used by the Prophets of old to perswade the hearers that it is The Word of God which is spoken to them which concerns their everlasting happinesse and is able to save their souls That the Ministers do but stand in Christs stead That our receiving or despising of them shall be reckoned as done unto Christ himself Which being beleeved and considered will be a strong engagement upon the hearers unto those three qualifications which are the chief ends of prefacing namely to make them Favourable Teachable Attentive The next thing to be done is the opening of the Text according to its proper sense and meaning To which purpose we may give some brief Analytical explication of the Chapter or at least so much of it as may serve to clear the Text and shew the dependence of it on the coherent words All Scriptures are either manifest or Cryptical and obscure Matters that are absolutely necessary to salvation are exprest in the first of these Other truths whether Historical Doctrinal or Practical may be sometimes involved in
doubtful difficult expressions In the unfolding of which we must observe that if the natural most obvious signification of the words do manifestly disagree with other perspicuous Scriptures then we are to seek for some other meaning which must always be consonant with the words and other circumstances of the place In the finding out of this we are not so much to consult with our own fancies for no prophesie in Scripture is of any private interpretation but with the Holy Ghost himself who best understands his own meaning All difficult expressions should first be examined according to their original and most authentick translations which will give much light to the true meaning of them Though it will be needlesse to mention any various readings translations or interpretations of Scripture to a vulgar auditory because it is apt to stagger them and to raise doubts rather then to confirm and settle them But we should pitch upon that which upon serious consultation we conceive in our own judgments to be most congruous and pertinent The circumstances of the place will help much to illustrate any difficulty of it The Rabbies have a saying Nulla est objectio in Lege quae non habet solutionem in latere that is there is not any doubt in the Law but may be resolved by the context We must be careful that all our interpretations be agreeable with the Analogy of faith and other parallel Scriptures The consulting of these will be a good means to preserve us from perverting the Word of God by any dangerous heretical imposition Beware of that vain affectation of finding something new and strange in every text though never so plain It will not so much shew our parts which such men aim at as our pride and wantonnesse of wit These new projectors in Divinity are the fittest matter out of which to shape first a Sceptick after that a Heretick and then an Atheist There are divers Texts that have a double sense Historical and Literal Typical Allegorical So those places concerning the Brasen Serpent Numb. 21. 9. Iohn 3. 14. Ionah in the Whales belly Ionah 1. 17. Matth. 12. 40. Abraham two wives and sonnes Sarah and Isaac Hagar and Ishmael Gen. 21. Galat. 4. 22. The Law concerning the muzeling the Oxe that treads out the corne Deut. 25. 4. 1 Cor. 9. 9. In all which there is some typical allusion primarily intended Allegorical interpretations may lawfully be used also when there is no such natural reference but meerly a fitnesse by way of similitude to illustrate any doctrine Saint Paul gives example for this 2 Cor. 3. 13 15. Ephes. 4. 32. But here we must observe these three qualifications there must be Raritas Concinnit as Utilitas 1. We must use them sparingly and soberly 2. They must be short and pertinent not forced and farre-fetcht 3. They must be usefull not for aery and unprofitable notions being more proper for illustration then for proof It will be a great help for the understanding of the books of Scripture to know their several times references and order The five books of Moses are as the first bases by which the whole frame of Scripture may be more easily apprehended The other Historical books that follow will explain themselves The Psalms do most of them in their occasions and historical grounds referre to the books of Samuel The Prophets are ordinarily divided into three ranks 1 Those that prophesied before the captivity who referre to the history in the books of Kings and Chronicles especially the second book 2 Those that prophesied in the captivity concerning whose times there is but very little mention in the Historical parts of Canonical Scripture 3 Those that prophesied after the captivity unto whom the History of Ezra and Nehemiah hath some reference And so in the New Testament the Epistles do many of them referre unto the story of the Acts of the Apostles As for the ranking and succession of the books in Scripture they were not writ in the same order as they are placed But they are set down rather according to their bulk and largenesse then their true order 1. Those that were before the captivity are to be reckoned according to this succession Obadiah in the reign of Ahab 1 Kings 18. 3. Ionah  Ieroboam 2 Kings 14. 25. Amos in the dayes of Uzziah Isaiah  Iotham Hosea  Ahaz Micah  Hezekiah Nahum   Ioel about the time of Manasseb Habakkuk  Iosiah Zephaniah  Iehoiakim Ieremiah   2. In the captivity there prophesied Ezekiel  Daniel 3. From the return out of captivity till our Saviours coming is reckoned 559 yeers About the 18 yeer of this began Haggai and Zeâ—hariah and not long after Malachi And so in the New Testament though the larger Epistles are placed first yet they were not written so 'T is probable that they were composed according to this order 1 Thess.  Romans 1 Corinth 1 Tim. 2 Corinth Titus  2 Thess. Philip Coloss. Galat. Ephes. Hebr. Philemon  2 Tim.  So for the Canonical Epistles that of Iames is thought to be written first then those of Peter then Iude and lastly Iohn Thus likewise for other particular books that of the Psalms some conceive that the 108. should be first where David doth stirre up and prepare himself to this work of making Psalms O God my heart is ready I will sing and give praise And the 72. Psalm the last because it concludes with this passage The prayers of David are ended The ordering of them is not jure divino though it be of very great antiquity for Saint Paul doth expresly quote the second Psalm Act. 13. 13. The right apprehension of these general notions concerning the proper times and order of several Books may be one good help to the true interpretation of Scripture Next to the unfolding of any abstruse and difficult sense we are to consider likewise the very words and phrases amongst which if there be any ambiguous they must be distinguished and applied according to their proper signification in the text Tropes and figures being explained in their natural meaning As for the division of the text it will be needlesse unlesse either the explication of Terms or the deduction of Doctrines from the several parts do require it That common practice of dissecting the words into minute parts and inlarging upon them severally is a great occasion of impertinency and roving from the chief sense The text having been thus unfolded the next thing to be done is the inferring of Observations from it which should always follow from the words by a strong Logical consequence The wresting of Scripture unto improper truths may easily occasion the applying of them unto grosse falsehoods These Observations may be of several kinds either Mediate and more remote Immediate and principal Of the first kind are such as are
raised from the occasion coherence manner circumstances order denomination of the text As whether it be a precept exhortation threat promise petition deprecation similitude c. All which may afford several hints of instruction and are not to be passed over without notice Though these points should be only touched at briefly on the by and those only insisted upon largely which we conceive to be most agreeable unto the principal immediate scope of the Holy Ghost in that Scripture And these observations must be laid down in the most easie perspicuous phrase that may be not obscured by any rhetorical or affected expressions for if the hearers mistake in that all that follows will be to little purpose The Doctrine being mentioned if there be any necessity we may briefly clear the inference of it by shewing its necessary dependence on the text Then if the matter be capable of it we may farther inlarge it in its several branches and degrees by shewing the full latitude and extent of every truth or duty The Text and the Doctrine being thus opened we should in the next place descend to the confirmation of it Remembring always to connect these several parts by some plain and brief transition that so the method may be the more perspicuous Now here are two sorts of proofs {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Quod sit and Cur sit that 't is so and why it is so The first is properly from Testimony either Divine Humane Divine Testimony is either from some Scripture Precept  Example 1. For Precepts it will be needlesse to heap up many proofs But 't is enough to suggest two or three of the most pertinent places with some brief explication of them 2. For Examples it is a rule exempla magis movent imparia There may be much advantage in the inequality of examples Lillies Sparrowes Pismires Heathens Testimonies of Fathers Decrees of Councels consent of Churches Confession of adversaries may all be of good use if they are sutable to the matter and auditory Testimonies of Heathen men may be proper to shew a truth agreeable unto natural light Though Scripture can best inform us what is true and false yet humane Records can tell us what is new and what is ancient But here we must be carefull that we do not let Hagar the handmaid out-brave her Mistresse Sarah that we do not preferre bleer-eyed Leah before beautifull Rachel To stuffe a Sermon with citations of Authors and the witty sayings of others is to make a feast of vinegar and pepper which may be very delightfull being used moderately as sauces but must needs be very improper and offensive to be fed upon as dyet The Reasons of the Doctrine should be such as may convince the judgment concerning the reasonablenesse of any truth or duty which are herein distinguishable from the Motives belonging to the Application because these refer properly to the convincing of the judgment those to the exciting of the affections In practicall matters the generall heads from whence the reasons are deducible are these two Necessity  Equity which are capable of very many subordinate branches In other notionall doctrinall points the 9 Topicks to which we are directed in Logick and Rhetorick may be good helps for the invention of proper arguments When we have confirmed the Proposition by positive proofs the next thing to be done is the removing of such doubts and queries either from carnall reason or ambiguous Scriptures as are most naturally emergent and proper Not that any evident position or consequence from Scripture does need all this proof in it self but the better to instruct us in the agreement and harmony of sacred Writ and the more powerfully to convince the judgment which in some cases will be apt to find out shifts and evasions whereby to delude it self and escape conviction whereas we shall embrace any doctrine with a stronger assent and rest upon it with the whole bent of the affections when it comes in upon us with a full stream of evidence But here we are to remember that the too long insisting on a confessed truth is apt to nauseat and flat the attention Having thus passed over the doctrinall part in the explication and confirmation of the words we are in the next place to descend unto the application of them which is the life and soul of a Sermon whereby these sacred truths are brought home to a mans particular conscience and occasions and the affections ingaged unto any truth or duty The Application is frequently mentioned by severall Authors according to a double acception sometimes it is taken more strictly as it is distinguished from the Uses and refers onely to those particular passages of them which do more especially concerne the present time and auditory Sometimes it is taken more largely as it comprebends all the Uses that are inferred from the doctrine And so I understand it in this place In the inlarging of this we are to observe this caution That the several heads or Uses we are to insist upon must not here be handled in a generall notionall way as in the doctrinall parts but in such a home and applicatory manner as may have some peculiar reference unto the hearers The cheif Rules or Canons that concerne this part are these two 1. Every Scripture does affirm command threaten not only that which is expressed in it but likewise all that which is rightly deducible from it though by mediate consequences 2. An example hath the force of a rule All of them being written for our learning But then we must be carefull to examine and discern whether the example be extraordinary or ordinary according to which the application must be properly made The Apostle tels us that the whole Scripture is given by inspiration from God and is profitable {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for Doctrine {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for redargution {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for correction {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for instruction in righteousnesse that the man of God may be perfect being perfectly instructed in every good worke 2 Tim. 3. 16. In that place all the Uses to which Scripture may be applied are briefly set down Application is either Doctrinall  Practicall Doctrinal application is for our information in some truth to be known or beleeved which must follow from the doctrine before delivered and confirmed by a natural Logical consequence as that doctrine does from the text And this is of two kinds Didactical  Elenctical 1. Didacticall in some positive truth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is commonly stiled a Use of Information and should consist of such pertinent doctrinall truths as will most properly follow from the Observation In the deducing of these it would be an endlesse businesse to take in all those inferences that are remote or collaterall But
we should pitch upon some few that are more principal and immediate Where those Logical directions may be usefull concerning the collecting 1. Of a generall from a speciall as Rom. 4. 3 4. 2. The lesse from the greater as â—ohn 10. 25. Rom. 8. 32. 3. The greater from the lesse 1 Cor. 9. 9 10. 4. The effect from the case Heb. 2. 8. 5. The cause from the effect â—ohn 6. 45. c. 2. Elencticall {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in some controverted point which is usually called a Use of confutation for the refuting of such erroneous positions as do subvert the truth Where it will be needlesse to raise up any old obsolete errors as now lie dead and do not trouble the Church but we should take notice only of such as being pertinent to the subject in hand do most infect the present times and places wherein we live And here we ought to be specially carefull that we manage these polemicall discourses 1. With solid pressing arguments making our answers as clear as the objections for if these be plain and those perplexed in stead of confuting we shall rather confirm the error 2. With much meeknesse and lenity in differences not fundamental 2 Tim. 2. 25. Soft words and hard arguments being the most effectuall way to convince Another part of this applicatory information may be for the discovery of our own particular estate and conditions in regard of our assent unto any truth or practice of any duty where we are to try our selves by marks or signes and these for the most part are in the nature of Effects Properties which are the surest demonstrations of the nature of any thing Practicall application is either {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1. For correction of manners commonly stiled a Use of Reproof terror dehortation to disswade and fright men from any sinfull course In the urging of this there is much prudence to be exprest in distinguishing betwixt sins of infirmity and sins of wilfulnesse and frowardnesse and accordingly proportioning the severity of our reproofs This is generally to be observed that in all reprehensions we must expresse rather our love then our anger and strive rather to convince then to exasperate Though if the matter do require any speciall indignation it must be the zeal of a displeased friend rather then the bitternesse of a provoked enemy 'T is too much levity to check men in an Ironicall geering way and 't is too much rashnesse to reprove men in a furious revengefull manner This Use should be more especially directed against those particular sins of the times and places wherein we live And because in it self it may be very displeasing unto the guilty hearers which will much prejudice the power and operation of it we should therefore sweeten it by some gentle insinuations wherein it might appear that it proceeds from our affection and care of their welfare That there is a necessity of insisting upon it both from our duties and their danger The proper heads for amplification of this Use are twofold Disswasive Directive 1. Disswasive may have these three heads First the agrravation of the sinne Secondly the threats denounced against it Thirdly the judgments executed upon it All which are further capable of many subordinate amplifications by comparing one sinne with others that are like or lesse By mentioning the evill effects consequences adjuncts facility or difficulty indignity or any other argument that may breed in us shame and detestation of the sinne compassion of our own selves repentance for our offences past and greater vigilancy for the future 2. The Directive part should mention the impediments that hinder and such means or helps whereby we may be inabled to avoid and overcome any sinne 'T is not enough for the Physitian to inveigh against the malignity or danger of a disease but his chief care must be to direct unto the remedy and cure of it And for this the prescriptions must be various according to the severall kinds of offences But this directive part is reducible also under the Use of Exhortation only here is the difference that in this place it does properly belong to Disswasion in the other to Perswasion 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Instruction in righteousnesse unto every good Work may include Consolation Exhortation 1. A Use of Consolation is when we apply the comforts that arise from any doctrine unto the particular state and consciences of our hearers This is one main end of the Scriptures which were written for our learning that we through patience and comfort of the Scriptures might have hope And it should be the speciall care of a Minister to attend {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unto Consolation as that word may signifie like a wise Physitian to apply Lenitives and Cordials where the condition of the Patient does require it as well as Corrosives and Purges This Use may be amplified by these three heads 1. By the promises that are made in Scripture 2. By the experience of others 3. By removing of such doubts and scruples as an afflicted soul might suggest In all afflictions whether outward or inward we should endeavour to chear up the faith of the dejected hearer by proposing sutable comforts by raising his thoughts from sense to faith from present things to future Pressing upon him the consideration of Gods wise providence by which all things are disposed for the best His sure promises in Christ by whom we may certainly enjoy plentifull redemption and eternall glory And though for the present the way of piety may seem to be full of trouble and opposition yet 't is most safe in the issue and the day of redemption does draw nigh when those that are good shall be delivered from all their sufferings and every man shall receive according to his work 2. Exhortation is for the exciting and quickning of our affections unto any grace or duty 'T is so principall a part of Preaching that Acts 13. 15. all that was to be spoken is called Exhortation The cheif end of an Orator is to perswade say the Philosophers Finis Oratoris est persuasio And therefore that Preacher who in his discourses does only flourish in generall notions and does not drive at some particular argument endeavouring to presse upon his auditory the beleife or practise of some truth or duty is like an unwise Fisher who spreads his net to the empty aire were he cannot expect any successe of his labours This Use hath two common heads of amplification Motives to perswade Means to direct 1. Motives should be such as do most properly and powerfully work upon the affections and therefore are derivable from those two generall places of 1. Benefit in doing it Honestum   Utile   Iucundum 2. Hurt or Danger in neglecting it Malum Â
 Inutile   Amarum which are capable of very many subordinate branches and these may sometimes be the more effectually pressed by adding to them some affectionate conjurements and obsecrations like those of the blessed Apostle Ephes. 4. 1. I beseech you brethren by the mercies of God 2 Tim. 4. 1. I charge thee before God and the Lord Iesus Christ who shall judge the quick and the dead c. 2. Means or directions should consist of such particulars as may best conduce to the attaining of any grace or the performance of any duty And these may be either 1. Generall as Prayer seeking it from God who is the foundation of all good Setting apart some solemn time for our more particular enquiry after it Improving our abilities and opportunities to this purpose c. 2. More Speciall according as the nature of severall subjects shall require and Scripture or experience direct These are the chief Uses to which Scripture may be applyed They are frequently mentioned under more and different names but they are all reducible to these heads it is not necessary they should be all insisted upon in every Sermon but only such of them as may be most sutable to the Text and seasonable to the time and auditory The Conclusion should consist of some such matter as may engage the hearers to a serious remembrance and consideration of the truths delivered that they may revolve upon them and be carefull to renew that impression which has thereby been made upon their souls by conference and meditation To which purpose as the milder affections {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} do best sute with the introduction which must insinuate into the love and attention of the hearers so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} more eager and vehement affections will best become the conclusion as supposing then that we have wonne the cause we did contend for convinced and perswaded the auditory beyond all opposition And therefore here it will be proper to recapitulate some of the most effectuall arguments which may leave the hearers moved and stirred up in their affections Thus much briefly concerning the most easie method and true logick of a Sermon which was the first thing proposed to be discussed and being rightly understood may be a very great help to facilitate this service of Preaching The next generall head to be insisted upon is concerning the invention of matter where there are two things considerable 1. The seasonablenesse of it to the time and auditory 2. The pertinency of it to the text or subject we are to treat of The first of these must be left to the prudence of the Minister in distinguishing of times and emergencies in applying himself to the severall conditions and necessities of his hearers whether they are to be taught and instructed in some necessary truth or to be excited unto some necessary duty To which purpose he must consider whether the generality of his hearers be either ignorant or knowing whether enemies to Religion or professors of it whether meerly formall or truly pious whether more chearfull and zealous or more cold and sluggish According to which variety his Doctrine and expressions must be variously suited To use the same matter and manner in all auditories is as if a Shoo-maker should make all his ware of an equall size for children and men great and little there being as much difference betwixt the inward gifts and necessities as betwixt the outward statures As in other invitations we carve that to the guests which is most suitable to their severall palats and appetites So in these spirituall feasts we should be carefull to fit our preparations unto the capacity and edification of the hearers This is the meaning of the Holy Ghost {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rightly to divide the word of truth when like a faithfull Steward he does proportion his dispensations according to the exigencies of the Family when like a wise Physitian he does fit his prescriptions according to the severall necessities of his Patients This is to have the tongue of the Learned which knows how to speak a word in due season 2. The matter must be pertinent and naturall unto the subject we are to insist upon for want of skill in the invention of this many men especially young beginners are very apt to complain of much drynesse and slownesse in their composures and to take any hint of flying out into impertinent amplifications not being able to inlarge themselves and keep close to their Text Now there is a threefold remedy against this Prayer Reading Meditation By the first we must be prepared and directed both in our judgments and affections By the second we may inform and furnish our selves with materials By the third we may digest them into the most proper way for the edification of others Lectio inquirit oratio postulat meditatio invenit contemplatio degustat saith a Father Prayer does desire Reading does enquire Study and Meditation do discover and digest 1. Prayer That God would direct and inable us for the particular service that lies upon us It was a usuall saying of Luther Benè orasse est benè studuisse He alwayes found himself in best temper for study when he had first composed his thoughts and raised up his affections by prayer And certainly the weightinesse of the service may justly deserve this preparation For if Queen Esther if Nehemiah being to speak unto an earthly King for the temporall safety of their people did first prepare themselves this way much more then should Ministers who are to be Embassadors from the great God concerning that weighty businesse of mens eternall salvations 2. Reading It was the Apostles advice to Timothy 1 Tim. 4. 13. Give attendance to reading And he sayes that it is the study of the Scriptures that must make the man of God perfect throughly furnished 2 Tim. 3. 17. If this were necessary in those Primitive times when men were extraordinarily inspired with speciall gifts much more now when we cannot exspect any immediate infusion but must apply our selves unto the naturall proper means of attaining any ability 3. Meditation and study 1 Tim. 4. 15. Meditate on these things give thy self wholly to them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Be in them which phrase implies much intention and industry in our studies Demosthenes would have such a one branded for a pernicious man to the Common-wealth who durst propose any thing publikely which he had not before-hand seriously pondered What impudence is it then in the great businesse of salvation when a man appears before the Church Angels God himself to discourse in a loose irreverent manner so as to nauseat and flat the devotion and attention of the hearers to prostitute the esteem and authority of that sacred ordinance Let such rash persons consider Qualis sit res ovile Christi quam pulchra Deo grata fit
3. 2 3. Prayer Dr Preston Saints daily exercise Rob. Harris Peters in largemnt Tho. Goodwin Return of Prayeâ—s Tho. Ball about set formes Jo. Cotton  Gifford about read prayer Greenwood  Jos. Mede Hearing and Reading the Word Mr Mason Jer. Dyke of the right eating digesting the word BP Andrews on James 1. 22. Joh. Downham Treatise of the force and efficacy of reading Good Company Joseph Beutham The society of the Saints Sam. Torshell K. The first Commandement does Prohibit Atheisme Heb. 11. 6. Polutheâ—sme Deut. 6. 4. Heresie Tit. 3. 10 11. Apostacy Heb. 10. 26. Errors James 1. 16. Injoyn Knowledge John 17. 3. Remembrance Eccles. 12 1 Love Deut. 6. 5. Trust Pâ—ov. 3. 5. Hope Psal. 146. 5. Fear Isa. 51. 12 13. Gratitude 1 Thess. 5. 18. Humility Mic. 6. 8. Patience Lam. 3. 39. Obedience 1 John 5. 3. Of the Moral Law in generall The Common places Casuists Aquinas 1a 2ae Controversies against the Antinomians mentioned pag. 82. Commentators on the Decalogue pag. 73. Dr Reynolds The use of the Law Jo. Weems Of the Morall Law Atheisme or Polutheisme See the Treatises before concerning Gods Essence and Attributes p. 97. Smiths Arrow Mart. Fotherby Atheomastix Jo. Weems Treatise of the Atheist Heresie Aquinas 1a 2ae The Tracts of Heresie mentioned p. 97. Many particular Sermons â—pon this subject as M. Ob. Sedgewick M. Cranford Mr. Vines Mr. Clark c. Apostasie Aquinas 2. 2dae Will. Pemble Tho. Goodwin The danger of relapsing Dr Featly on Ezek. 18. 24. Mt Mede The Apostasie of the latter times Error Sam. Bolton Tract concerning Errour Jer. Burroughs Irenicum BP Davenant Exhortation to communion Knowledge and Remembrance of God Mr Perkins A declaration of the true manner of knowing Christ crucified Will. Pemble Mischief of ignorance Dr Featley on 1 Cor. 2. 2. Pet. Molinaeus de cognitione Dei Love to God Gratitude  Lumbard lib. 3. Aquinas 2. 2dae Dr Preston Of Love Will Pemble The Christians love Mr Pink Tryall of a Christians love Dr Sanderson 1 Tim. 4. 4 Dr Donne on 1 Cor 16. 22. Trust and Hope in God Lumbard lib. 3. Aquinas 2. 2dae Mr Harris Davids comfort at Ziglag Fear of God Lumbard lib. 7. Mr Greenham Of Gods fear D. Donne on 1 Pet. 1. 17. Will. Case The nature necessity of godly fear Humility Aquinas 2. 2dae Sibelius de humilitate Davidis in Psal. 131. Commen on the Beatitudes M. Cawdrey Humility the Saints livery D. Featley on Matth. 5. 3. BP Hall The fall of pride on Pov. 29. 23. Patience Aquinas 2. 2ae See Afflictions Drexelius Will Cowper Praise of patience M. Young L The second Commandment does Prohibite Idolatry Psal. 97. 7. Will-worship Col 2. 23. Superstition Acts 17. 22. Traditions Coloss 2. 8. Witchcraft Exod. 22. 18. Schisme 1 Cor 11. 18. Confusion 1 Cor 11. 21. Injoyn right worship in respect of the Manner Deut 12. 32. Means John 4. 24. Sorts Ordinary Prayer 1 Thess. 5. 17. Preaching Mal. 2. 7. Sacraments Discipline Mat 18. 17. Extraord Fasting Lev. 23. 29. Feasting Esther 9. 22. Idolatry Jo Weems Treatise of the Idolater M. Perkins Warning against the Idolatry of the last times Superstition and Will-worship Aquinas 2. 2dae D. Hammond Treatise of Superstition Will-worship Witchcraft M. Perkins Discourse concerning the damned Art of witchcraft Jo. Weems Treatise of the Magician King James his Daemonology Jo. Cotta Tryall of witchcraft Scots discovery of witches Schisme Aquinas 2. 2dae Greg Martin Treatise of Schisme Tract concerning Schisme Anonym. M. Brinsley Of Prayer See before pag. 111. Preaching M. Perkins The Calling of Ministers declaring their dignity and duty D. Stoughton Preachers dignity  duty Sam HieroÌ„ Bargain of salt  Spiritual fishing  Preachers plea  Dignity of preaching Ol. Bowles de Pastore Evangelico Of the Sacraments and Discipline See divers discouâ—ses mentioned before Of Religious Fasts Various Se mons upon this occasion especially those before the Houses of Pa liament The Tracts of Mortification M. Hildersham M. Mason of the Christian fast  Epicures  M. The 3d Commandement does Prohibit more particularly the abuse of Oathes Jer. 4. 2. Vowes Num. 30. 2. Lots Prov. 16. 33. Injoyn the sanctifying of Gods Names Dâ—ut. 28. 58. Attributes 1 Pet. 3. 15. Word Psal. 15. 16 17. Works Psal. 58 10 11. Religion Ephes. 4. 1. N. The 4th Commandement concerning the set time of worship its Institution Gen. 2. 3. Observance Isa. 58. 13 Change Rev. 1. 10. O. The 5th Command concerning the duties of seâ—erall relations Magistrates 1 Tim. 3. 2. Subjects Rom. 13. 1. Ministers 1 Pet. 5. 2. People Heb 13. 17. Parents Ephes. 6. 4. Children Ephes 6 1. Masters Coloss. 4. 1. Servants 1 Pet 2. 18. Husband Ephes. 5. 25. Wife Ephes 5. 24 33. Noble and rich 1 Tim. 6. 17. Poor 1 Sam 25. 8. Aged Tit. 2. 2 4. Young Levit 19. 32. Of Oaths and Perjury Lumbard lib. 3. Aquinas 2. 2dae BP Andrews on Jer. 4. 2. Jo. Downham Treatise against Swearing D. Saunderson de Iuramento Of Vowes The Common places Casuists Aquinas 2. 2dae Of Lots M. Gataker of lusory Lots Treatise Answ. and reply to M. Bamford Joh. Down Defence of the lawfulnesse of lots in gaming Of the Sabbath Brerewood and Byfeild D. Twisse The morality of the fourth Commandement M. Leigh Primrose Jo. Sprint M. Ironside M. Cawdrey M. Palmer Sabbatum redivivum BP White c. Politicall duties BP Bilson of subjection BP Halls Politicks Sam. Hieron on Luke 20. 25. Upon this subject see many particular debates of these times as D. Fearn The fuller answer Scripture and reason The Treatise of Monarchy c. Oeconomicall duties M. Perkins Of the right manner of ordering a family according to Scripture M. Dod Of houshold government Tho Paget Demonstâ—ation of family duties BP Halls Oeconomicks D. Gouge Domesticall duties M Whateley Bride bush  Care cloth M. Gataker on Prov. 18. 22 19 14.  Col 3. 18. Sam Hieron on Mat 9 15  Ruth 4. 11. 12 P. The 6. Commandement concerning our own and our neâ—ghbours person and life does Probibit Roots Unjust Anger Matth. 5. 25. Hatred 1 John 3. 15. Fruits Inward desire of revenge Rom. 12 19 Outward in Words reviling Mat. 5 22. Deeds to the Body Lev. 24 19. Gen. 9 6. Soul by scandall Matth. 18. 6. Command Friendship Prov. 27. 9. Mercy Gal 6. 10. Placablenesse Ephes. 4. 26. Meeknesse Ephes. 4. 32. Overcoming evill with good Rom. 12. 21. Q. The 7 Commandement concerning chastity does Prohibit all unchastity in the Kindes Inward in desire Mat. 5. 28. Outward Uncleannesse 1 Cor. 6. 9. Fornication 1 Cor. 6. 9. Adultery Heb 13. 4. Diorce Mat. 19. 9. Incest 1 Cor 5. 1. Polygamy 1 Cor 7. 2. Rape Deut. 22. 25. Sodomy Rom. 1 26 27 Bestiality Lev. 18. 27. Meanes Idlenesse 2 Sam. 11. 2. Intemperance 1 Pet 4. 3. Neglect of marriage 1 Cor 7. 2. 9. Signes Immodesty 1 Tim. 2. 9. Bad