publike receiued translation As it may argue some presumption and pride in the Corrector so it may breed contention and leaue a great scruple and cast doubts into the hearers mindes what reckoning to make of a translation and it giues great aduantage to the Papists who heereby labour to forestall many that they smally account of our translations which we see can neuer be so well done and generally approoued of but some particular persons will be censuring the same and that not onely in priuate a thing happely tolerable if the censure bee true and wisely proceeded in but also they must needs shew their skill in Pulpits It may seeme that such hold it an excellent thing digito monstrari and that they weene and are of opinion that as Persius notes the vaine ones Scire tuum nihil est nisi te scire hoc sciat alter It is verie necessarie that the translation be most sound But it is nothing expedient that euer publike proclamation bee made of some small defects that by much prying happely may be noted In a common auditorie we must onely vse our mother toong therein of euery ordinarie person but onely such faults as needs noting and that of learned men too As the text must bee read in the mother toong so heere to speake a little briefly of it by the way must the whole Sermon before a common assemblie according to the Prophets practise the 1. Cor. 14. 2. 4. 6. 9. 11. 16. 19. vse of our Sauiour the reasons of S. Paul the custome of the Apostles and as the Primitiue Fathers the Greeke and Latine Doctors of the Church were wont to doe as their Sermons extant declare without intermixing of long sentences in strange languages not vnderstood differing from their natiue speech A strange toong hinders the conceit of most hearers except it be vsed rarely aptly and briefly being ignorant of the same to apt that before spoken to that which followes after and except it be vsed with discretion it is a hiding to them what we professe rather than to teach them an vnprofitable mispending of time First needlesse to vtter it haply in Greeke then in Latine and after in English a treble or a double labour for one it may be one two three or some few vnderstand hardly the languages but all other doe not must we therefore pleasing our selues seeke to delight these few to win a little vaine praise of learning whilest all the rest stand at a gaze admiring what is said without edification We that stand vp in Christs roome must not seeke our owne commendations there wee must paint out the trueth liuely and plainly approouing our selues faithfull dispensers of Gods secrets to the conscience of euerie beleeuer in euery thing to the vtmost of our power Neuerthelesse necessitie constraining as some time to declare the emphasis of a word often more significant in the original than in the translation to note some special phrase to conuince some proudly conceited of his knowledge or The text must be out of the Canon of the Scripture Ier. 23. 28. 1. Pet. 4. 11. 1. Cor. 4. 6. Iohn 7. 16. 8. 26. 12. 50. Act. 26. 22. in a learned auditorie I doubt not of a libertie therein For the Text it must be Canonicall Scripture The Minister is Gods mouth he must then speake Gods word not onely taking it for his text but all his words must agree to the written trueth aboue which he may not presume The Prophets came with the word of the Lord our Sauiour vttered onely the word of his Father as his Father spake vnto him his Text was the Canon of the Scripture Luc. 4. 16. 17. he interpreted scripture Luc. 24. S. Paul taught Psal 19. 7. Heb. 4. 12. 2. Tim. 3. 16. Rom. 8. 7. Esa 29 13. Neh. 8. 2. Chr. 17 9. nothing but Scripture it onely bindeth conscience it is absolutely perfect it conuerteth makes perfect Mens precepts are no rule in Religion Will affection is too base to rule to command Reason and Reason to swaie by mans wisedome is too carnall for Religion Esdras text was Scripture Christs out of Esay the Leuites was the Law euery one spake out of the booke of God so continued vntil Popish Prelats inuented lying Legends to beguile the people such as God giues ouer to beleeue lies for that they kept not nor receiued a loue of the trueth and so remaine at this day euen â— Thes 2. 11. their diuinest Doctors by Gods iust iudgement Some heretofore haue preached without a Text but it is not now the custome of the Church which ordely must be obserued neither is that way so good to increase knowledge in the Scripture nor to cause reuerence to that which is spoken they not seeing whence it is grounded Secondly What kinde of Text. it must be a Text to beget faith to ground hope and to settle loue such places must we chuse as plainly affoord vs these things to teach them vsually as the Apostle exhorts Obscure Scriptures about which must necessarilie arise questions of controuersies leaue for Schooles and handle not amongst the common people and vulgar sort Common assemblies are not meet either to heare or iudge of controuersies yet it is a fault of many Preachers who vse commonly in euery Sermon to raise vp one point or other in disputation about which they spend the most of their time often without iust occasion or necessarie cause but the fruit of these mens labors is in their hearers contention talk about words quiddities and vain ostentation but not faith working by loue and holie sanctification Thirdly the Text must be fit for the hearers If S. Paul It must be a fit Text. preach before a Heathen Felix intemperate and vniust his words shall sound out temperance righteousnesse and iudgement that Felix may heare and tremble Christ Iesus will preach before Scribes and Pharisies against false interpretation of Scriptures mens traditions and hypocrisie This choise of â— fit text commends the Ministers wisedome in teaching his faithfulnesse to performe his office without feare and his care to doe good It will preuent cauils when things are reprooued which the Text plainly affords The discommoditie of an vnapt text On the contrarie an impertinent Text shewes that the Preacher wants iudgement either to chuse his Text or to discerne his auditorie or both or that hee hath but some bosome Sermons that alike must serue his turne vpon all occasions in any place or that he is fearefull and dare not take a Text to touch them especially men of place whom hee would rather please by his preaching to pleasure himselfe Gal. 1. 10. loth therefore is such an one to offend the fault of too many in these daies men pleasers not the seruants of The cause of painted eloquence Christ This is the cause why many weigh euery word as in a balance for waight and tuneable measure for
whatsoeuer worketh annoiance to godly peace Now that the doctrine may be sound true First ponder How to it well before it be deliuered Secondly examine it by the former rules the Scripture and Analogie of Faith Thirdly see the iudgement of all sound anncient and late writers thereupon Fourthly let it not bee a point in controuersie vndetermined of the Church for its hard to define a truth in matters disputeable and not certainly concluded vpon Fiftly let none of these things be the ground of our opinions 〈◊〉 ground to build upon to broach them to the people no mans bare assertion without substantiall proofe old custome good intent carnall reason nor selfe conceit where the word warrants not These may not sit downe to teach in Moses chaire nor beare any sway in the Lords matters concerning his worship and his seruice V. The doctrine being true and sound First deliuer it How a doctrine is to be deliuered to the people grauely with deliberate audible voice distinct sound in the words not forcing it as in exhortation There is one voice and speech for doctrine another for exhortation threats and dehortations The nature of things must distinguish the action and pronuntiation To bee loud in doctrine and low in exhortation or alike in both is to make discord betweene the matter and proper maner belonging thereunto Secondly let the doctrine be a short proposition deliuered in fewe proper and significant words vsing as neere as possiblie may bee the phrase and words of Scripture auoid all obscure tearmes not vsuall also words doubtfull lest either the matter be not vnderstood or mistaken And therefore if any words be so by necessity or vnawares vttered expound your meaning before you do leaue them that the doctrine may goe for currant VI. After so deliuered shew sometimes the reason why it is or ought to be so but euer prooue it except it bee a maine principle sufficiently knowne and approoued for the hearers are not bound to receiue our bare affirmations or negations without warrant Instance the trueth of the doctrine sometime by an example to make it more euident as speaking of Feare The doctrine being this The Feare of God escheweth euill This may be prooued Proue 8. Prou. 15. an instance Iob 1. 2 Ioseph Confirme the doctrine by Canonicall Scripture Nehem. By â—hat to â—â—nfirme doctrine and how to deaâ—â—â— bringing in a proâ—â—e 8. 8. Act. 18. 28. and out of plaine places without anie or least obscuritie if any be explanent and enlarge also the proofe to declare how it confirmes the doctrine deliuered aptly and not strained which will thus appeere if the place of proofe will thence affoord the same doctrine to be collected for which it s brought foorth to confirme an other Scripture Let the proofe be in the sense and not onely in the bare shew of the letter and recite either the whole or but some part of the place as much as serues for the purpose in hand to auoid tediousnesse to the hearers and to preuent forgetfulnesse of thine owne matter in hand vse not many but few pregnant proofes vnder two or three witnesses euerie trueth is confirmed There is a new vpstart quoting of Scripture now vsed Too many quotations to proue one thing not good â—â—â—tâ— now vâ—ed Chapter and Verse for euery word It is an irreuerent abuse a superfluous and prophane tossing of the Scriptures without profit to the hearers whose vnderstanding can neither conceiue them nor memorie beare them away Pride the inuentor to publish the excellencie of memorie seeking praise from Gods gift and making admirable his naturall worke by abusing his word like Iudas in shew of loue to kisse him whilest in kissing they betray him It is not possible especially for the yoonger sort whose vanitie it is for the most part for to haue seriously considered of so many Scriptures how aptly and truely they bee alleaged for the purpose If you haue no plaine place prooue it by necessarie consequent out of other Scriptures by Logicall reasoning from signification of a word from Grammaticall adsignification from a principle of Religion and so foorth Adde thereunto testimonie of Fathers and famous Diuines consent of Churches Councels and confession of aduersaries for the better perswading of the hearers if it bee thought conuenient or necessarie For these helpe much to perswade to the truth first confirmed by the Word though their authoritie be nothing besides the Word in matters of saluation much lesse in any thing to be alledged and opposed against the trueth approoued by holie writ Exhortation vpon the proofe VII After all this then exhort to the imbracing of this doctrine as being the truth and vrge the force of the proofes briefly to perswade a constant holding of the same if it be a doctrine oppugned or wherein the people stande wauering els it is needlesse so farre to vrge euerie doctrine or to exhort so to that which alreadie is beleeued and receiued for a certaine trueth Note that euery doctrine may be brought to some principles A note of Religion Commandement Articles of Faith or Petition in the Lords Praier as Berhusius in his postill sheweth Thus much of collections of Doctrines wherein we see what profound knowledge in Scripture for gatherings of Doctrines and confirming them by proofes is required of the Minister and what a student and how well read hee ought to be in authors to see their iudgements that he may become exact in this point to informe and confirme men in the trueth and to settle them in Religion without wauering CHAP. IX Of making vse of the doctrine shewing what to doe with it AFter the deliuerie of the Doctrine enforming the auditory How to make vse of the doctrine that there is such a thing and what it is followes the vse necessarilie that the hearers may know what to doe with that which they so vnderstand These two cannot in nature be sundred nothing can be taught but there is an vse and end thereof and these bee distinct in nature the doctrine goes before and the vse comes after A lesson without vse is as a deuised thing idlie without end And it is lesse cunning to giue a precept then to shew aptlie the vse thereof Wee must therefore first in euerie Scripture shew the doctrine as laying a ground of our speech and thereon build the vse for further edification The vses which are to bee made of doctrines are principally these foure as it is 2. Tim. 3. 16. Rom. 15. 4. I. The first is Redargutiue when the doctrine is vsed to confute an souerthrow an error or heresie contrarie to that trueth in the doctrine And this is the dutie of a Teacheâ— the Prophets vsed it Esai 44. our Sauiour Christ Matth. 5. 6. 15. against false interpretations traditions and against false opinions Matth. 22. So likewise the Apostles Aâ— 17. 2. 9. 29. and heerein he must haue abilitie Tit.
to begin with these of later times Caluin Peter Martyr Cranmer Iuell Fulke Sadel Beza Whittakers Mornay and Reinolds then to other of former times and also to the Fathers But heere take these caueats touching the Fathers First see that the name be not counterset and Caueats in reading of the Fathers the worke falsified as of late the Fathers haue beene by the Papists Secondly approoue of their opinions and of all other mens onely as farre as they agree with Scriptures in matters of saluation Thirdly when they differ consider them as men reuerence them and receiue them in the truth but be tied to none in their errors If it be possible reconcile and cure the iarre to make them agree If thou canst not by the rules deliuered trie which is sound that hold If an equall probability be of two and reasons seem to thee alike for both make a profitable vse of either but publikly broach neither vnto the auditory if it be a matter of importance for it will but breed contention If wee will thus bee wary we shall not runne into error for company wee shall vphold a consent and preserue a godly peace in the Church When wee are thus fitly prepared and armed with the sound knowledge of the truth against sophistrie and subtile distinctions then may wee boldly enter vpon a dangerous sort for yoong nouices vpon whom neuerthelesse in these daies proud conceits for shew of learning wild youths wanton by their wits foolehardily rush vpon in their very a b c of Diuinitie to their ruine and Churches disturbance Scholemen Papists Catechismes Commentaries histories c. as First Schoolemen Peter Lombard Thomas Aquinas Scotus Bonauentura and Durandus Secondly Catechismes Canisius c. Thirdly Commentaries Caietanus Ferus Tolet Arias Montanus Stella Pintus Tansenius Riberus and others with Postils Fourthly Histories Caesar Baronius Onuphrius August Stuchus Platina Anastasius Iacobus de Voragine Fiftly Gratian decrees Raymondus Decretals Clementius Constitutions the Extrauagants the Epistles of Romish Bishops the Canon Law the Glosses and Commentaries of the Canonists the Acts of late Councels set foorth by Peter Crabbe Martyrologies Sixtly Controuersies of Roffensis Gregorie de Valentia Stapletons Hosius Eccius Harding Bellarmine with others and those that haue answered them Seuenthly and lastly a Minister The holy spirit of God besides all these helpes must haue to rule and direct him in these subordinate meanes the holie spirit of God the onely true interpretour of the Scriptures which are his owne words who is the spirit of trueth leading and guiding all his in the same without which men for all the means may runne into errours and grow into heresies aboue all this therefore pray for CHAP. VIII Of gathering doctrines from the Text. AFter Interpretation Logicall Grammaticall and Rhetoricall doubtfull things being resolued and obscure What a Doctrine is made plaine followes the Collection of Lessons or Doctrines which are propositions drawen from the Scripture teaching somewhat to be beleeued onely for informing of the iudgement Heere first a Teacher must begin to builde that knowledge may goe before zeale to guide the same this of some is called the Didascalike or Doctrinal part of a Sermon wherein a trueth is deliuered and confirmed by this we onely learne to know and beleeue But to effect and doe is another part of the Sermon following vpon this As for example This is a plain Doctrine deliuered by the holy Ghost Prou. 29. 18. Where there is no vision the people perish This onely informeth my iudgement to take knowledge of a thing which is this That they which want the preaching of Gods word are in a fearefull estate it is neither exhortation dehortation reprehension commandement promise nor any such thing for these indeed are consequents of doctrines Many such places be which are euident doctrines of themselues Roman 8. 1. 1. Corint 2. 14. Galath 3. 10. 11. Hebr. 13. 4. Psalm 19. 17. and a thousand moe out of which if we please we need not stand to make How to handle a did ascalike text or a Scripture which is a doctrine of it selfe A particular explanation of euerie word other collection of Doctrines except from the emphasis of a word as an obseruation by the way but foorthwith come to the vse which is to be made therof after the words be explaned and a briefe Paraphrase made thereon As for example take these words of Salomon Prouerb 29. 18. They are a Doctrine of themselues as other Prouerbes be Heere then begin to expound the words thus Where there is no in the Hebrue it is onely in not a Preposition with an Aduerbe in stead of a Noune meaning in the want or in not hauing vision Vision this word is diuersly taken in Scripture first for an ordinarie meanes wherby God The diuers acceptions of a word and the same prooued reuealed his will to his Prophets as Numb 12. 6. and 24. 4. Secondly for a more speciall manifesting of himselfe to Moses as Numb 12. 8. Thirdly for the place of visions Ierusalem Esai 22. Fourthly and lastly for the word of the Prophets the messengers of God to his people Esai 1. 1. Obediah 1. 1. where by vision is meant prophecie and Obediah 1. 1. vision and prophecie both one 2. Chron. 32. 32. Act. 2. 17. Seers and Prophets were one 1. Sam. 9. 9. Preaching is also called Prophecying 1. Cor. 14 1. 2. 3. 4. 5. 13. which stands in the interpretation of the Scriptures vers 13. or expounding thereof vers 5. by words which may be vnderstood v 9. What preaching is to edifie exhort comfort and instruct the Congregation vers 3. 4. 19. In this last sense must this word vision be taken After that the diuers signification of the word is noted them set downe one proper and apt for the text and prooue how that and not the other is fittest The emphasis is noted and how it serues to the purpose and not in any of the three former senses for this proposition is generall and euer true but if we put in stead of vision Hierusalem it would be absurd to say Where there is no Hierusalem the people perish or vnderstand it of vision to Moses or the other which were but temporary are ceased must therfore we perish It is to be interpreted therfore preaching called vision and prophecie for the excellencie thereof so do also the learned expound it The people that is persons of all sorts and not onely the ruder multitude the word is generall and conteineth all Perish there is a singular emphasis in this word and therefore interpretors diuerslietranslate it To cease and leaue off to decay to go backe to rebell to be naked to perish all which doe well agree to this matter in hand So it is as if Salomon had said more at large Where men are without and want the true A paraphrase briefe in significant words according to the explanation acceptation
and emphasis of the words preaching of Gods word there all sorts of men begin to giue ouer good things which before they delighted in they decaie in graces and fall backe become rebellious and wickedly disposed whereby they make themselues naked of all graces yea of Gods fauour exposing themselues to their spirituall enemies and so perish and come to destruction Thus you see the doctrine explaned and enlarged by a paraphrase to the capacitie of leuerie one whereof in the next place are vses to bee made and then as one thinks good he may make some obseruation besides after the explanation acception emphasis c. The gathering of a doctrine is where the doctrine is not What it is to gather a doctrine and when and also how expressed in the text and is collected by good consequent necessarilie The doctrine is not to bee written from the text as if the text were drawen to the lesson and not the doctrine from it but must follow iustâ consequentiâ so is the collection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by helpe of Logicall affection of arguments from a generall to a speciall from the whole to the parts from the proper adiunct to the subiect and from the cause effect subiect contraries comparats definition and distribution As for example Ierem. 31. 31. I will make a new couenant out of which this doctrine I gather from the adiunct That the Law of Moses was not to bee perpetuall but for a time till an other come in place thereof Hebr. 13. 4. Hence this doctrine ariseth It is lawfull for Ministers to marrie and their marriage is honorable which followes by iust consequent a genere ad speciem and is as good a doctrine as if it had been said expresly the marriage of Ministers is honorable and the bed vndefiled And thus he that so collects doctrines and deliuers them is to bee heard as the mouth of God And hee that thus can doe is an Apollo◠in Gods Church mightie in the Scriptures shewing by Scripture that which he teacheth Act. 18. 24. 28. and shall conuince the consciences of gaine-saiers and establish the trueth in the hearts of the beleeuers and be bold to vrge it vpon the hearers as speaking with iudgement from authoritie In gathering doctrines which may be diuers waies obserued Whence to collect doctrines proceed in this order both naturall helpefull to memorie and also will occasion a man to thinke of manie lessons I. From the occasion of that Scripture as diuers occasions From the occasion were of the Psalmes of S. Pauls Epistles of the speeches of our Sauiour Christ of the Sermons in the Acts and the same of other Scriptures sometimes one sometimes an other and so accordingly may many doctrines be gathered II. From the coherence when it is with the other words From the coherence whether it be a bare affirmation or negation A reason or moe reasons of that which went before a preuention of an obiection a conclusion in that place of Scripture If a Reason it may teach to obserue that a reason is to be giuen of that which is deliuered for confirmation and that a bare assertion without proofe is not sufficient If the matter bee followed but without any reason annexed it may shew the same sufficiently prooued and easie to be receiued If moe reasons bee brought in and the matter much vrged and largely stood vpon it argues the necessity of that point the earnest endeuour of the author therein that it is hardlie receiued of men as it ought or easily reiected as on a similitude an exhort dehortat commandement c. it ought not to be If the words be a preuention of an obiection wee may gather that in teaching there is as well required wisdome to preuent a foe as to instruct a friend If a conclusion a time to be obserued to end euery thing wherein is wisedome how farre to speake in a matter and when to conclude and be silent If the words bee a similitude to illustrate the matter it may not the obscuritie of the point handled or the plaine and euident dealing of the Author noting withall the kind of similitude and whence it is fetched Lastly If an exhortation threat promise c. wee may collect the vse of them for that end which the spirit vseth them Also from Commandement affirmatiue and exhortations that we are vnapt and slow to a thing From Commandement Negatiue and dehortation our aptnesse to a thing Withall prooue the exhortation to be necessarie or dehortation also promises and threats by other Scriptures and examples and shew wherein also the promises and threats made doe stand and in what particulars III. From the scope and maine drift of the words From the scope There is but one true sense of a place one scope and one proper doctrine or proposition Of a generall proposition or doctrine gathered out of many words from the most principall scope which doctrine is chiefe and principall of that Scripture As there is but one drift so but one proper and most naturall doctrine of that place which though it may be deliuered in a few words yet it is conteined sometimes in many sometime in fewer verses or words As for example In handling the Epistle to the Romans after the Preface to come to the matter we shall finde the first scope and principall proposition conteining the same to bee this That there is but one way for all Iew or Gentile to attaine saluation euen by the faith in Christ wrought by the Gospell the power of God to saluation which doctrine is conteined and followed from the 16. verse of the first Chapter to the beginning of the 19. chap. whereunto all that is spoken is to be referred as conteining reasons to confirme the same But now heere note as there is a generall scope and so a Propositions or doctrines lesse generall drawen from the words which haue a more speciall scope The lesse generall prooueth the more generall doctrine so are there other propositions lesse generall conteined within the same and serue to prooue the more generall the words hauing a generall scope to prooue likewise these lesse generall propositions As to declare my meaning The generall and principall proposition you heare what it is now besides the Apostle deliuers other propositions Generall as Rom. 3. 9. All men are sinners which doctrine is conteined from the 18. vers of the first chap. to the 19. verse of the 3. chap. Againe that the workes of the Law iustifie none That faith alone iustifieth All which propositions as they proue the principal scope so the verses wherein these prepositions are set downe must yeeld these doctrines the words must be applied to proue the same For wee cannot inferre by a true immediate consequent the principall proposition out of them which haue a Some verses or words which come in by the way prooue not other
1. 9. In conuincing the Aduersaries 1. To doe them no wrong lay downe their errour truely and briefly as it is held by them expounding the meaning and distinguishing of the words from their owne best approoued writers if any obscuritie bee in it or ambiguitie that so the matter bee not mistaken nor the aduersarie haue occasion to cauill and denie the position 2. Not to make it grosser nor more absurd then it is shew wherein we consent and how farre we may approoue of that opinion This course will shew our faithfull 〈…〉 ling allowing truth in all things and in euerie one and that we wilfully dissent not where we haue iust cause to agree 3. Note our dissent and wherein wee differ and they mistake the matter shewing our reasons for the trueth as I haue declared in confirmation of a doctrine and bring in withall the forciblest obiections which the aduersaries makes against vs to gainsay that wee hold For there are two sorts of obiections one which the aduersarie vseth against vs to hinde our confirmation and to weaken the reasons which wee bring for the trueth we hold The other which they make against our arguments in confuting their errors The obiections we must answer according as they be made some from the Scripture some from the testimonies of men Fathers and Councels and withall to weigh what may apparentlie bee excepted against our answer and preuent that 4. The difference being cleere betweene vs confute With what to confute an errour their error First by expresse words of Scripture Secondly by reasons drawne from Scripture Thirdly from a principle of Religion Fourthly from testimonie of the Fathers by their interpreting of those Scriptures which we bring in or their assertions els where Fiftly from Councels Sixtly from some of their owne writers disagreeing happely in that point or from some of their generall points wherein wee and they agree shewing that those and such errors Weak grounds to build vpon and props of errors of theirs cannot stand together Seuenthly by discouering the absurditie the weake grounds whereon they build such an error ftom the bare opinion of one man or consent of many from Custome from deceiued Councels forged Authors from fathers mistaken or peruerted traditions pretended verities vnwritten Apocryphall books or from Canonicall Scripture but the place misalledged contrarie to the meaning or not fully alleaged by adding or detracting or from a translation erroneous for these bee the Sophisticall delusions and deceiueable courses which heretikes and scismatikes vse to maintaine their errors with 5. The danger of the error is to be declared But here First let none fall to couince error except by When its best to fall to confutation and controuersies extreme necessitie they be vrged thereunto before they haue for some time deliuered a certaine trueth and Catechized the people It is a preposterous course comming to an ignorant people and superstitious as most ignorant persons be to begin foorth with to handle controuersies it breeds contention it makes the common sort who cannot iudge what is spoken for or obiected onely against the truth to be answered for clearing the trueth to thinke the Preacher teacheth contrarie things and to speake hee knowes not what It were better to beare with many things yet in the meane season shewing in generall that he would gladly informe them wherein they erre but that as yet they be not able to beare that he would vtter till they be taught the principles plainely and diligently and after a familiar maner winding the trueth into them at vnawares as it were without controulement of their ignorant customes and maners for a while S. Paul was some time at Ephesus before he cried openly out of the idoll Diana What controuersies first to be handled and how farre to proceed II. Also heerein let none meddle farther when they begin then may benefit the hearers and themselues well able to deale with It is good to raise vp no more spirits by shewing the arguments of the aduersarie then may bee cunningly coniured downe againe lest in seeming either to withdraw or to keepe any from errour such should confirme men therein and put words into their mouthes to speake against the trueth before vnknowne to them A foolish merchant is he who will so much make mention of other mens wares as that he thereby though not intended ouerthrow his owne market Hee is foole-hardie that will challenge an other into the field bring him out weapons and himselfe without skill to warde off and so letting himselfe be beaten with that which he brings Controuersies requires sharpnesse of wit some cunning to find out Sathans Sophistrie Yoong Cockerils that begin but to crow may not set vpon the great Cockes of the game There bee many Nouices who haue scarce learned the a b c in Diuinitie ignorant in a maner of the common principles of religion yet in these daies wil be medling with the chiefest controuersies some crowing against that Sophistical Bellarmine some billing at that profound Iudiciall interpreter Caluin audaciously controulling him and foolishly despising his incomparable learning and skill Some running into the troublesome point of Discipline when hardly they know what the Noune meaneth beleeuing what they heare but saying nothing what they see themselues iudicially A better way were it to let them alone till we be growne to these things and then also to proceed wisely and moderately and in the meane time to bend our force altogither against the common aduersarie III. Let vs beware we call not vpon or once mention Old and by-past heresies or such as are not amongst vs not to be mentioned old dead and by-past heresies out of all mens memories this were but to keepe in minde what were better buried euer in obliuion neither deuise any new which are not held which were so to fight with our owne shadow and to vtter lies and offend against charitie by slander A wicked practise of the Papists against vs and some of our owne brethren amongst our selues IV. And lastly in confutation of any error let these Certaine caueats in entering into a controuersie things be looked vnto First that the text occasion it by good consequent or directlie speakes against it that wee seeme not to delight in controuersies arguing a vaine contentious spirit Secondly let it bee such a one as at that time is abroad or foorthwith is like to come foorth and also dangerous to the Church Thirdly consider whether it be necessarie to be mentioned and confuted before that auditorie and also when conueniently Fourthly not to stand long vpon it but so farre as may be thought expedient to the edification of the hearers It is altogether a fault to spend in Countrie and rude assemblies the whole time or most part of the Sermon in some point of controuersies as some vse to doe without iust occasion or necessary cause These spirits benefit little their auditories and breed
thus much for these seuerall vses whereof the first concerneth Faith the second and third Loue and Charitie and last Hope By these things in this Chapter we see what is requisite What is requisite for a minister to do all these things for a Minister to haue First knowledge in controuersies what errors are held what arguments are vsed and how to answer them Secondly knowledge of the seuerall states of men what dutie is to be performed especially the most principall in euery of them thereby to instruct euery man in the right course of his vocation Thirdly knowledge of the sinnes and corruption of that age in mens seuerall callings to bee able to lay them open and to reprooue them Fourthy and lastly to be studied in the cases of conscience to comfort the afflicted CHAP. X. Of Application of the vses to the hearers THe vse being made aptly next and immediately followes the application which is not the vsing of doctrines to seuerall estates for vse and application so are What application is and how it differeth from vse made all one which in nature are plainly distinct But application is a neerer bringing of the vse deliuered after a more generall sort in the third person as spoken to persons absent to the time place and persons then present and vttered in the second person or in the first when the Minister as often the Apostle doth will enclude himselfe with them This is liuely set foorth vnto vs in the speech of Nathan and Dauid together Nathan comes with a parable and An instance of doctrine vse and aplication shewes thereby a thing done which is the doctrine Dauid he makes an vse thereof and speakes in the third person and Nathan makes application of that vse made from the third person to the second Thou art the man 2. Sam. 12. 7. This is the Ministers dutie Esai 61. 1. Ezech. 34. 15. 16. The minister ought to make application Luk. 4. 18. Tit. 2. 2. 3. 4. It was the Prophets practise Nathan to Dauid the Prophet to Achab 2 King 20. 42. Our Sauiour vsed it Matth. 15. 6. 7. S. Peter to the Iewes Act. 2. 36. And Stephen to those that heard him Act. 7. 51. This The excellent profit of applying home-speaking is the sharpe edge of the sword the word of God this bringeth the vses to their proper places as salues clapt to the sores of such patients as Ministers then haue in hand This indeed is it which makes faithfull Ministers teaching vnsauorie to carnall and euill men And by this they are said to name men in the Pulpit gall some personally when no man is named but the vse of correction of some vice is made in the second person to the hearers This makes a great difference of mens Ministeries why some are iudged so plaine and other so plausible and why some mooue one way or other to bring men to bee better or woorse others onely enforme but reforme not because they speake too generally and preach as if they meant other persons and not their present auditorie What kinde of application is most liked of the wicked and what not If they make application of vses it s but of instruction and comfort which the wickedest man can away with For instruction presupposeth to vertue and stirs vp to good life which the worst would gladly haue a name of and so for praise and reward sake will listen to it the other is comfort and preaching of peace which none will refuse And this kinde of application is common with some as all that consider of their courses may plainly obserue But the application of the vse of conuincing but especially of Reprehension and Correction the wicked will at no hand abide because those words sound like Micheas Prophecies in Achabs eares neuer good Which makes many meallie mouthed become so full of discretion winding vp foule offences into seemely tearmes as this discretion hath almost destroied deuotion policie hath in a maner thrust out pietie and we see by this meanes sinnes so reprooued continue by such plausible preaching vnreformed Application in this sort must needs be vsed No plaister Application necessarie cures when we doe but onely know it nor the vse when it is heard of but the particular application to the sore doth good and then it is felt and mooueth It is not the sight of a treasure nor knowledge of the vse whereto it serueth which mooueth much the beholders but if one come and tell them it is theirs this application workes vpon affection Obiect Some men say that this kinde of applying is not for all auditories because some are so wise as they hearing the doctrine and vse can make application thereof themselues Resp It is not what men can doe but what they will doe nor what they will doe neither but what is our office and and discharge of our dutie wee may not presume of other mens doings and neglect that we should doe by the Commandement of God and practise of the Prophets and Christ himselfe For a Minister to make application to his hearers to do it How to make application profitably profitablie he must preach to them from knowledge out of himselfe feeling the corruption of nature and being able to decipher out the old man Secondly also from the knowledge of his auditorie what errors are amongst them what practise of vertue what vices generally or in particular callings who comfortlesse or discouraged and neede consolation Concionator saith one debet concionari ex praxi sua inprimis autem auditorum that like a Physician skilfull of his patients disease he may fitly administer a right potion or like a wise Councellor in his Clients cause hee may giue sound aduice for safetie and defence To haue this knowledge it is fit for the Pastor to bee resident on his charge to conuerse familiarly with his people seeing and obseruing them and to haue helpe also of the house of Cloe that so Paul may by faithfull relation heare from others but in this point bee not light of beliefe what by himselfe alone hee can not come to vnderstand In application there must be had a due regard discerning aright to giue euerie one his portion in which that exhortation of the Apostle taketh place Studie to yeeld thy selfe approoued of God a workeman not to be despised duly diuiding the word of trueth The ignorant and docible erroneous must be enformed in iudgement with the spirit of discretion and meekenesse the vertuous exhorted to constancie and encouraged the vitious reprooued after the nature of the offence and the qualitie of the offender How to speake zealously and yet in moderation In which point because there are Iohns and Iames who in their zeale may forget themselues I will deliuer a few rules for the moderation of zeale to speake words with authoritie and to keepe within compasse that as we may not offend in plausible tearmes to sooth vp
of the things distinctly by them I haue made seuerall Chapters yet the Preacher which will follow Artis est 〈◊〉 re artem this course may in speaking knit them altogither in a continued speech after the maner of an oration keeping the method to himselfe passing from the doctrine to the proofe from the proofe to the vse from the vse to the reasons thereof from thence to the application and to preuention of obiections and finally so conclude euerie doctrine and one finished passe by transitions vttered sometimes in one tearme sometimes in an other to a new doctrine in like maner and so in all to the end of the Sermon the finall conclusion of all Touching the finall conclusion of the Sermon it must How long time conuenient ordinarâ—ly for a Sermon bee made within the compasse of the houre or immediately after except vpon extraordinarie occasion Neither is this to binde Gods spirit to an houre but to follow the order of the Church and thereupon the expectation of the hearers and their infirmitie which who so regardeth not knoweth not well how to keepe measure in speaking neither hath discretion to see what is conuenient Manie The discommoditie of passing ouer commonly the a pointed time for want of obseruing time and commonly going beyond the customarie space allotted thereunto doe make their labour to their daily hearers tedious themselues to be condemned of pride louing to heare themselues talke or of folsie without wit to keepe a meane or to know that as much may be vttered in an houre as can be of any almost rightlie vnderstood and well caried away Heereof riseth the occasion often of the contempt of some such mens endeuour this scandall also as if the publicke assembly is made Auditorium non Oratorium that such preachers are not painfull to compact things substantially together but talke at randome quicquid in buccam venerit proferre In the Conclusion must be First a short repetition onely What must be done in the conclusion of the principall doctrines and vses of the whole Sermon especially if the Preacher be a stranger and doth but make one Sermon els in ordinarie exercises continued the repetition may be deferred vnto the beginning of the next Preaching and verie fitly to be as well a renuing of the old as teaching of new II. A pithie forcible and louing exhortation to mooue affection and to quicken the hearers to vnderstand to hold In conclusion to be most patheticall the trueth taught to detest the errours conuinced to loue the vertues and imitate the examples and to flie the vice it selfe and persons committing the euil spoken against Comforting and encouraging such as need picking out some one speciall doctrine vse scarsely mentioned before and thought most chiefly now to bee vrged vpon them from amongst all that which hath beene spoken and reserued to this conclusion that it may be more fresh in memorie than the rest And this enforce and exhort vnto liuely and to make it more effectuall stand no longer vpon it end of a sudden leauing them mooued and stirred vp in affection to long after more for as one saith Omnia tunc bona sunt quando clausula est bona Ex per orationem noscitur concionater Lastly thus all finished end with thanksgiuing and praier Knit vp all with praier againe and thanksgiuing also for a blessing vpon that which hath beene spoken mentioning the especials therein At que sic vt a praecatione exor dium sumpsit concio sacra ita in eandem pie desinet iuxta dulcissimum dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Praier ended after the Psalme bee sung put vpon the people the Lords blessing and end with Num. 6. 24. or this Praier of the Apostle Hebr. 13. 20. 21. or 1. Thessal 5. 23. 24. or els 2. Corint 13. 13. And thus much for these things concerning the seuerall The fruitfulnesse of this kinde of teaching parts of a Sermon and of the things required of a Minister particularly and of them distinctly which if wee haue and can thus vse we shall proceed religiously handle matters methodically teach soundly confirme beleeuers resolue them that doubt conuince gain-saiers reprooue the wicked comfort the afflicted preuent cauils and euery waie become profitable to Gods glorie the hearers edification and our owne comfort in this great and miraculous worke in conuerting soules CHAP. XIII Of such things as are required of a Minister to performe the whole worke HItherto hath beene deliuered what is required and to What things generally necessarie to a preacher be done in seuerall parts Now followes to shew what is necessary for a Preacher to haue in all and euery part requisite for the well performance of the whole I. Is a quicke apprehension either in premeditation A quicke apprehension or els in publicke deliuerie thereby to take what the spirit of God presently doth offer to our minds The holy Ghost forsakes not his owne worke neither saileth to assist a painfull Minister but euen in his preparation is with him and helps by affoording much in the verie speaking not before thought of A man not slauishly bound to words brings not all things with him into the Pulpit that there is deliuered The spirit in Praier helps Rom. 8. so doth he in preaching if there be a ready conceit to take it Heereto must be added inuention to finde out vnderstanding to know the thing what it is iudgement to dispose of it to bring euery thing into his proper place and prudence to discerne rightly to make application according to conuenient circumstances and occasions II. A good memorie firme and stable to retaine at least A good memorie things newly thought vpon which is a present memorie without this it is impossible to become plentifull in matter or in exhortation vehement for in the one a brickle memorie will omit much and in the other a Minister will soone forget himselfe where he was and what about A perfect memorie needeth no precept happie is he that hath it it is the store-house to vnderstanding and treasure of eloquence if wit want not nor the toong bee tied by helpe of a good memory a man with ease may speake as How to helpe the weakenesse of the memory much as he pleaseth and as he is disposed also A weake memorie needeth helpe and thus it may bee strengthened First vnderstand well the thing to be deliuered for as S. Hierome saith quae firmiter concepimus benè loquimur siquidem talia in ammae quasi substantiam concoquendo sunt conuersa Things of thine owne deuising are best for memorie and more easie to be borne away that which is from other more hardly and scarcely not at all without the right vnderstanding of the matter without which a man repeats but words as a Parat Secondly dispose into order and method what thou art to deliuer an vnorderly heaping vp of things together confounds memorie As
with feare with some discouragement to follow largely any point and by forgetfulnesse to deliuer little of much before thought vpon or els confusedly to vtter diuers things impertinent withall It is more laudable and profitable than that conceited Arte of Memorie discommodious diuers waies yea and wicked also as is prooued by the learned Natures want must needs and may by good meanes be lawfully holpen Good gifts many haue from God yet with some defect this way good vnderstanding honest hearts feruent zeale and free libertie of speech the benefit whereof it were not well for the Church to lose for so little a defect supplied by so good meanes which to some which write well and haue a quicke eie to the note is no hinderance to stay them in vtterance but a singular encouragement who can so speake as if they neither had note neither needed the same in the iudgement of the hearers III. With vnderstanding and memorie must be the gift of vterance the free libertie of the toong without stammering Godly eloquenâ—e and how to be attended vnto or lisping readily and also plainly to deliuer the conceit of the minde This is the key to open the closet thereof by which men may see thy apprehension inuention iudgement and also discerne thy hearts affection ex cordis abundantia os loquitur words must be significant and apt for the matter in hand and as wee must speake plainly so properly Albeit as I said before we are not slaâ—â—siâ—ly to tie our selues to words yet may we not neglect to speake wisely and as it is meete in words phrases commaes and periods varietie of things require varietie of words and that is a proper Epithet and fit phrase for one thing which is not meete for an other Speake of warres like a warriour and a martiall man in his tearmes of Ciuill gouernment like a States man picture out vice in his deformitie and draw out vertue in her liuely colours vttter threats with words of terror and the merciful kindnesse of the Lord with alluring speeches of consolation Be not too base vse no foolish termes ridiculous too meane for the matter for feare of contempt no scurrilous railing common termes These be incident and vnbeseeming the staid grauity of Gods Ambassadours Preuent hatred neither bee too lofty in hie tearmes strange speeches huffing words Beware of foolish affectation that we blase not our pride and too great folly There is a godly eloquence approued by the Scripture Godly eloquence approued and how to be attained vnto many speake well by nature an excellent gift of God and many by industrie attaine to commendation herein by reading well penned works by hearing the Sermons of such as be endued with eloquence by conuersing and talking with those that can speake well and putting in practise what they attaine vnto till they come vnto an habit No Col. 4. 8. man can neither will any wise man condemne eloquence or forbid by any good meanes to attaine to the gift To speake rashly without discretion in so holy things is a taking Gods name in vaine All men must order their words with discretion much more in that place a Minister As men write warily so must they speake respectiuely neglect of right speaking occasions much mistaking It hath bred heresies contentions haue and doe grow hereby and and many mens labours are despised by neglect of this whose paines might well be approoued for the matter and become an effectuall ministerie through Gods blessing by hauing care to speake as they ought Of the voice in speaking and how it must be ordered With the wordes there must be a care to the sound of the voice The voice must bee so farre lift vp as it may alwaies be heard but not strained aboue natures power neither one sound throughout but tuneable rising or falling as the matter requireth sometimes more roundly but euer distinctly sometimes more deliberately The voice is so to be guided as the hearers not vnderstanding the matter may yet by the manner discerne where about you are wee may not be loud where we should be low nor speake cheerefully in lamentable matters nor mournfully in causes of reioicing If farther direction be herein required let those peruse the rules giuen for this in learned mens labours IV. With the tongue must goe a gracious sanctified A gracious heart and the benefit thereof heart the tuner of the voice euen as a man would haue it For a man of a gracious heart neuer deliuereth that to an other which he feeleth not in some measure in himselfe and as he is affected he cannot but endeuour so to affect other with the same He seeth other mens miseries speaks with compassion he knowes the truth in himselfe and speakes confidently against sinne with hatred of God with holy reuerence of Iudgements with feare Words from such a hart cannot be vttered for and concerning Gods glory but zealously to the penitent with affection of loue in ioifull hope of Gods promises cheerefully to the obstinate with griefe and sharpely pronouncing against them with dreadfull threats exhorting and encouraging the vertuous with all endeuour carefully admonishing and freely reprehending yea euerie way to all sorts so approuing himselfe in the sinceritie of his heart as the wicked vnreclameable shall be bridled many shall be wonne and the godly shall iustifie his labours he shall speake with authoritie to mens consciences gracious wordes shall proceed from him and such as heare him by feeling the worke of the spirit shall as it is in 1. Cor. 14. 25. fall downe in humilitie worship God and shall plainely say God is in him assuredly V. A comely countenance not lumpish not frowning or Comely countenance irefull not light smiling as too full of laughter but sober graue and modest framed after the godly disposition of the heart aque vultus ac sermo animi est iudex A reuerend gesture of the body is to be obserued The â—â—ly sture bodie stable and right vp as nature hath framed it The The head not wagging the eies moueable and thy right hand onely as occasion shall be offered but not alway mouing Vnseemelinesse in countenance and gesture is to be auoided which deformed persons either so by defect in nature or by accident cannot auoid and therefore not so fit to be set vp in the roome of God and to stand before the face of the Congregation such especially as haue great blemishes in the face want of eies or one eie a scarre on the mouth but a peece of a lippe the want of a nose and such like which cannot be hidden but are great eiesores to the beholders so huckle backt want of an arme These sorts must needs want countenance and gesture which no waies can be amended though some such be sometimes in the Ministerie and happely blessed therein Yet it is not laudable that parents should of all their children thrust such into the Ministerie as if
from The vices to be auoided For he must be as yee haue heard vnreproueable especially of these I. Not froward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sibi pertinaciter placens qui Frowardnesse suum auntaxat in opinionibus approbare solet aliorum omnium sententiam contemnere sua persona iudicio moribus contentus hinâ— fit vt interpretes vâ—rie hanâ— vocâ—m exponunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superbus and 〈◊〉 prâ—fractus pertinax inobediens tracundus asper moribus difficili quadam naturâ implacabilis quae omnia 〈◊〉 istius modi quadrant ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placeo nâ—m sibi ipsi placet maior est de stulto spes quam de hoc Prou. 26. 12. vae illi qui sibi sapiens videtur suo iudicio prudens Esa 5. 22. II. Not couetous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non auarus pecuniae cupidus Couetousnesse ab â— priuatiua partâ—cula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argentum hoc autem ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 albus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faunus Nummus enim auaro est aspectu pulcher fructum instar faui dulcis Cuius agitur sordidus ille vel intuitu vel admiratione sacratus discedat nunquam auide inhians explere nequit III. Not giuen to filthie lucre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non turpem Greedinesse of gaine quaestum faciens ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turpe obscoenum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lucrum Cogitatio Ministri non erit interra terrestria curare non debeâ— Phil. 3. 19. IV. Not giuen to Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non vino quasi Excesse in drinking and eating assidens non sectator vini vinosus vinolentus Hic per vinum intelligitur omne genus potus inebriantis vinum ipsum timetum ceruisia Et ij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur non qui solum belluino more inebriantur sed qui ad potandum fortes ad fundendum potum robusti qui indulgent potationi multo vino dediti 1. Tim. 3. 8. vt vel nasus rubeat vel palescat vultus qui ocnopolium aut domum Ceruisiarij frequentant qui mane surgunt prorogant ad Crepusculum vsque a diliculo qui denique redeunt pocula subinde repetunt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum Apud Heroditum capitur pro potu ex hordeo etiam confecto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anglice an Ale stake V. No striker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pugnax percussor cuius manus Fighting and quarrelling non est praeceps ad percutiendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vir Martij caloris militaris ferociae quà m nihil minus Christi seruos decet qui ad lites suâ— grauitate pacandas quam ad ictum pugni ne dicam gladij infligendum promptiores esse debent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a percutiendo quidam exponunt conuitiatorem iurgatorem qui linguâ ferit VI. No fighter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non litigiosus alienus a pugnis Contentions chiding and brauling a iurgijs Interpretes vix inter haec duo perspicuâ— differentiam ponunt ab a priuatiua particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contendo siue verbis siue pugnis qui omne contentionum genus vitare studet Apostolus ad Titum 1. vers 7. Pro. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non iracundus non pronus adiram non bilosus anglicè cholericke testie of a hastie nature quam animi prauitatem multis in locis libri Prouerbiorum vituperat Solomon Thus we see how that the Minister must both be an example of vertue and flie all vice so the Apostle teacheth and exhorteth vnto 1. Timoth. 4. 12. Tit. 2. 7. 1. Peter 5. 3. heereby shall a man better vnderstand that which he speaks Iohn 7. 17. and the doctrine of trueth And to such hee hath promised to shew his will Amos 3. 7. Psal 25. 8. Such shall speake experimentally from themselues for as one saith qui pius non est vtcunque Scripturarum teneat intelligentiam tamen interiorem sensum experientiam verbi corde non percipit A godly life is a Seale to sound doctrine Common people respect more a good teachers life then his learning and reuerence the person and not his preaching so much As Herod did Iohn Baptist Mark 6. 20. It adorneth the Gospell spurreth on other occasioneth men sensiblie to thinke of godlinesse it stoppeth the slanderous mouth of the wicked with more boldnesse also may a Minister The euill which commeth by a preacher of lewd conuersation reproue wherein hee is cleere On the contrarie a man of lewd conuersation occasioneth scandall hee is not woorthy to stand in the roome of the holy God Such God is displeased with highly Psal 50. 17. they cause his name to be blasphemed Rom. 2. and his worship to be abhorred 1. Sam. 2. 17. The Preaching of Gods word the Lords ordinance to be nothing accounted of They dare not reprooue sinne lest they blase their owne armes Pray they cannot but formally The wicked call not vpon God Psal 14. Their words are vnprofitable because their life is abominable Nam qui sana docet saith Nazianzen turpiter viuit vna manu porrigit quod altera rapit Chrysostome on Matth. 25. saith Doctor ecclesiae benè docendo benè viuendo instruit populum quomodo debet viuere Male viuendo instruit Deum quo modo eum debeat condemnare And assuredly fearefull wrath abideth such Psal 50. 22 Iam. 4. 17. Luk. 12. 47. 1. Sam. 2. 17. 25. who transgresse with the lanterne in their hand and word of Reformation in their mouthes whose sinnes therefore must be the greater their damnation iust and punishment the more VIII And lastly a Minister must haue a good librarie A good librarie and good maintenance meanes must be vsed the helpe of the learned Extraordinarie Reuelations are now ceased And to make vp all both to prouide things necessarie to continue him in studie to encourage him in labour He must not want sufficient maintenance Some haue sufficient but verie many too little caused by Sacrilegious Patrons and other defects begun by Antichristian practises and still continued by carnall hypocrites who professe hatred against the Pope for his couetousnes heresie and tyranny and yet they cease not robbing the Church by their auarice blaspheming the Gospell by their impietie but let them looke for their deserued reward at the hands of God in due time And thus much also for these Generals which must in a Ministers calling runne euerie where throughout as veines in the bodie to preserue life he will hault if any of these be wanting The vnderstanding findeth memorie reteineth the toong deliuereth a zealous and gracious heart enforceeth comely gesture graceth a good life beautifieth a librarie furthereth and a competent liuing animateth preuents cares and distractions of minde And one thus qualified is a worthie Minister to haue place in the Church with a due regard and reuerence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IVdge me rightly if this labour like thee so approoue of it and I thanke thee but if it bee not to my will and thy contentment know that Bernardus non videt omnia doe thy endeuour to performe a better worke heerein I will acknowledge my defects and be thankfull for thy labours