A
SERMON
PREACHED
At
the
second
Trienniall
Visitation
of
THE
RIGHT
HONOVRABLE
AND
RIGHT
REVEREND
FATHER
IN
GOD
,
WILLIAM
Lord
Bishop
of
London
,
holden
at
Keluedon
in
ESSEX
:
September
.
3.
1631.
TEXT
.
NEH.
8.4
.
And
Ezra
the
Scribe
stood
vpon
a
Pulpit
of
Wood
,
which
they
had
made
for
the
purpose
.
THere
needeth
not
a
Seer
to
discouer
the
mystery
,
and
meaning
of
a
Text
so
plaine
,
especially
to
such
an
Auditorie
,
where
are
so
many
,
a
farre
off
.
The
Sum
and
Substance
,
with
the
Connexion
,
and
Coherence
,
are
so
obuious
,
that
who
so
runs
may
reade
.
Worthy
Nehemiah
hauing
repaired
the
walls
,
and
broken
buildings
of
Ierusalem
,
begins
the
Repaire
of
Religion
(
which
was
much
decayed
)
and
of
Manners
(
which
was
much
corrupted
)
amongst
that
people
.
This
he
sets
vpon
in
this
Chapter
;
First
,
the
Meeting
of
the
Congregation
,
and
assembling
of
the
people
,
euen
as
one
man
,
verse
1.
They
were
no
Schismatickes
.
Secondly
,
the
Place
,
in
the
street
before
the
water
gate
,
verse
3.
openly
,
and
publikely
,
not
in
a
secret
corner
.
It
was
no
Conuenticle
.
Thirdly
,
the
Priest
who
he
was
,
together
with
his
behauiour
and
carriage
,
verse
4.
which
well
became
himselfe
,
and
place
;
1.
He
Opened
his
booke
in
the
sight
of
all
the
people
(
being
fitly
seated
to
be
seene
)
vpon
the
opening
whereof
,
the
people
shew
much
reuerence
,
verse
5.
2.
He
makes
a
Prayer
before
the
Sermon
,
and
begins
with
blessing
the
great
God
of
heauen
,
whereat
the
people
are
zealously
deuout
,
with
lifted-vp
hands
,
and
bowed
heads
and
bodies
answering
thereto
,
Amen
,
Amen
,
verse
6.
3.
He
Reades
his
Text
,
giues
the
sense
of
the
words
,
and
causeth
the
people
to
vnderstand
the
meaning
,
verse
7
,
8.
The
like
method
with
this
vnder
the
Law
,
is
obserued
by
vs
the
Preachers
of
the
Gospell
and
may
hence
haue
warrant
.
One
of
these
branches
(
as
you
see
)
I
haue
chose
for
my
Text
,
which
sets
forth
vnto
vs
the
Preacher
with
some
principall
Circumstantialls
.
The
Preacher
is
described
by
his
Name
,
and
by
his
Office
.
His
Name
[
Ezra
.
]
His
Office
[
the
Scribe
.
]
The
Circumstantialls
are
two
:
Situs
;
Locus
:
His
Site
,
Or
the
Gesture
vsed
[
hee
stood
]
The
Vbi
or
Place
Where
[
Vpon
a
Pulpit
]
which
is
set
forth
or
described
further
by
the
Materiale
:
the
Matter
whereof
it
was
made
[
of
wood
]
and
by
the
Finale
;
the
End
why
it
was
made
[
for
the
purpose
.
]
Thus
you
haue
the
Priest
in
his
proper
Predicaments
.
As
you
haue
heard
the
Logicall
Resolution
,
be
pleased
with
like
patience
to
attend
to
the
Theologicall
Exposition
.
Ezra
the
Scribe
]
Who
this
Ezra
was
;
Religion
,
&c.
wee
reade
Ezra
7.
at
large
;
here
onely
hee
is
described
by
his
name
[
Ezra
]
and
by
his
Learning
[
the
Scribe
.
]
Of
Scribes
there
were
two
sorts
:
some
Laicks
;
Others
Clergie
men
.
Of
the
first
sort
,
there
were
two
rankes
:
Some
attended
the
King
as
his
Secretaries
,
these
were
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Kings
Scribes
,
2
Kings
12.10
.
2
Chro.
24
11.
Such
were
Sheia
;
2
Sam.
20.25
.
and
Shaphan
,
2
King
.
22.3
.
Others
attended
Publike
Courts
,
and
Consistories
,
and
were
like
our
Publike
Notaries
,
or
our
Clerkes
of
Assizes
:
These
were
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
Scribes
of
the
People
,
Matth.
2.4
.
The
second
sort
of
Scribes
,
were
Gods
,
and
belonged
to
the
Clergie
,
they
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Scribes
of
the
Law
.
These
were
Doctors
and
Expositors
of
the
Law
,
being
by
Office
to
write
,
reade
,
and
expound
the
Law
,
vnto
the
people
,
Luke
7.30
.
&
5.17
.
Sophir
Mahir
,
a
prompt
Scribe
;
and
here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
Scribe
;
by
way
of
excellencie
,
the
Hebrew
article
Π
like
the
Greeke
Ο
noting
alwaies
some
eminencie
,
or
specialtie
,
in
the
partie
spoken
of
.
Stood
]
A
Gesture
noting
Subiection
,
and
Seruice
;
vsed
by
the
Priests
,
and
Leuits
in
all
their
ministration
,
Deut.
10.8
.
&
17.12
.
&
18.5.7
.
Iudg.
20.28
.
And
by
the
Prophets
,
who
are
in
this
respect
said
to
stand
before
the
Lord
,
1
King
.
17.1
.
&
18.15
.
2
Kings
3.14
.
&
5.16
.
And
by
the
Angels
,
2
Chron.
18.18
.
Luke
1.19
.
So
then
,
Gods
Ministers
with
great
reuerence
,
are
to
doe
seruice
to
God
,
and
to
his
Church
,
2
Chron.
35.3
.
The
Holinesse
of
the
Place
;
Weightinesse
of
the
Worke
;
Presence
of
the
People
;
Worthinesse
of
the
Person
,
whom
we
represent
,
require
it
.
Vpon
a
Pulpit
]
The
word
Migdal
,
in
the
Hebrew
,
signifies
a
Turret
;
In
the
Greeke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
which
signifies
a
Tribunall
High-seate
,
or
Place
.
Suggestum
in
the
Latine
,
hath
the
like
signification
.
Such
a
Seate
was
erected
and
set
vp
for
Ezra
;
therein
he
stood
,
and
so
was
aboue
the
people
,
verse
5.
(
As
Solomon
was
,
who
made
him
such
a
kinde
of
brasen
scaffold
and
set
it
in
the
midst
of
the
Court
of
the
Temple
,
when
he
blest
the
Lord
,
and
the
people
,
2
Chron.
6.13
.
)
This
kinde
of
Chaire
or
Pulpit
,
did
afterwards
grow
more
Common
and
in
vse
,
whence
(
I
conceiue
)
that
phrase
arose
,
of
sitting
at
the
feet
of
another
,
as
Saint
Paul
is
said
to
haue
sate
at
Gamaliels
;
And
sitting
in
Moses
chaire
;
that
is
,
preaching
Moses
Law
,
sitting
in
the
Chaire
or
Pulpit
.
The
Reasons
for
the
erecting
of
it
were
especially
two
;
First
,
that
he
might
be
heard
,
and
vnderstood
.
The
Minister
of
God
is
so
to
preach
,
and
in
such
a
manner
to
deliuer
his
Message
wherewith
he
is
sent
,
as
that
(
so
much
as
in
him
lies
)
the
knowledge
of
saluation
,
may
from
him
be
deriued
to
all
that
heare
him
,
Luke
1.77
1
Cor.
14.
Secondly
,
that
he
might
the
better
see
,
and
be
seene
of
all
,
2
Chron.
6.13
.
God
hath
placed
the
Starres
high
,
the
more
commodiously
to
shine
vnto
vs
:
So
his
Ministers
in
an
eminent
place
,
We
are
(
as
it
were
)
set
vpon
a
stage
,
and
made
a
gazing
,
stocke
(
setting
aside
contempt
)
euen
in
respect
of
obseruation
to
Men
and
Angels
.
But
whereof
was
this
Pulpit
made
?
[
of
Wood
]
saith
the
Text.
Wood
]
not
Gold
,
nor
Siluer
,
nor
such
like
costly
matter
;
but
of
Wood.
The
dignity
of
the
Clergie
stands
not
in
outward
pomp
and
glory
,
nor
doth
the
worship
of
God
consist
in
rich
ornaments
or
glorious
furniture
.
Idolatry
and
falshood
(
saith
a
Reuerend
Prelate
of
our
Church
)
is
commonly
more
gaudie
and
plausible
then
Truth
,
Martyr
,
when
the
Church
had
woodden
Chalices
she
had
Golden
Priests
,
but
after
,
when
shee
came
to
haue
Golden
Chalices
(
as
in
time
of
Popery
)
shee
had
Wodden
Priests
.
But
why
touch
I
this
?
For
if
Superstition
made
our
Aduersaries
too
Carefull
,
and
Bountifull
;
Prophanenesse
and
Atheisme
hath
made
vs
too
Carelesse
.
The
ruines
of
Gods
house
;
the
Dust
,
and
Cobwebs
,
wherewith
our
Churches
were
be
hung
,
before
Authority
(
like
the
good
huswife
in
the
Parable
)
sent
a
broome
,
Made
for
the
purpose
]
And
yet
no
Command
for
it
,
nor
for
any
other
of
those
Solemnities
vsed
after
,
verse
6.
in
Moses
Law
.
So
then
;
Meere
humane
inuentions
in
the
Circumstantialls
of
Gods
worship
,
are
not
therefore
vnlawfull
(
though
appropriated
thereunto
and
(
afterwards
)
superstitiously
abused
)
vnlesse
in
some
other
respect
some
sinfulnesse
be
found
in
them
.
But
this
you
will
say
is
not
for
the
purpose
.
For
the
purpose
]
Then
,
or
for
Speech
it
was
(
for
both
waies
the
words
may
be
read
,
and
rendered
)
i.
e.
to
reade
and
expound
the
Word
of
God
,
the
Law
of
Moses
in
;
So
that
the
Pulpit
is
not
for
shew
but
vse
.
Nor
yet
for
any
vse
,
but
this
vse
;
not
for
a
Stage
to
play
our
owne
parts
or
prizes
:
Nor
for
a
-
Fence-schoole
or
Pasquill
,
in
shew
to
bee
zealous
against
sinne
,
and
intend
little
else
thereby
,
but
reuenge
of
priuate
wrong
.
This
is
not
the
Purpose
I
dare
say
it
was
made
for
.
Thus
you
see
the
Text
,
is
as
Full
as
Plaine
:
Variety
of
Obseruation
it
would
affoord
,
if
a
skilfull
workeman
had
the
handling
of
it
,
but
I
must
doe
as
I
may
:
Being
to
passe
through
the
Straits
of
Time
,
I
resolue
to
pitch
my
thoughts
vpon
one
generall
Thesis
which
I
thus
lay
downe
:
An
Ezra
well
becomes
a
Pulpit
,
and
a
Pulpit
him
.
From
the
Thesis
I
shall
descend
to
the
Hypothesis
,
and
thus
inferre
:
It
is
pittie
that
an
Ezra
should
want
it
,
or
it
want
an
Ezra
.
in
euery
Church
,
Acts
14.23
.
not
Lay-Elders
,
but
Preaching
Elders
.
And
such
was
Titus
enioyned
by
Saint
Paul
,
to
constitute
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
euery
Citie
,
Tit.
1.5
.
Againe
,
the
Minister
is
the
Watchman
,
Isay
21.11
.
His
Charge
,
and
Pulpit
,
is
his
Watch-tower
,
Hab.
2.1
.
He
is
a
Planter
,
and
a
Waterer
,
1
Cor.
3
6.
His
Congregation
an
Orchard
,
and
Pleasant
Garden
,
Cant.
4
12
13.
He
is
a
Labourer
,
1
Cor.
3.9
.
and
a
Seeds-man
,
Mar.
4.14
.
His
People
are
the
Field
,
1
Cor
3.9
.
Hee
is
a
Mason
or
Carpenter
,
1
Cor.
3.10
.
They
are
the
House
and
Temple
,
2
Cor.
6.16
.
Quam
benè
conueniunt
?
This
also
is
the
iudgement
of
our
Church
,
which
takes
order
by
her
Canons
,
not
onely
for
the
Examination
of
those
who
are
to
be
admitted
into
sacred
orders
,
that
they
be
Ezra's
,
Apt
Scribes
;
but
likewise
that
euery
one
so
admitted
be
prouided
of
some
Place
and
Pulpit
,
either
Benefice
or
Curatship
,
wherin
he
may
employ
his
gifts
,
and
attend
the
Cure
of
soule
,
Can.
33.34.35
.
So
then
,
It
is
great
pittie
(
and
men
are
neuer
worse
then
when
they
are
pittied
)
that
either
should
be
wanting
to
the
other
.
I
would
direct
the
Application
of
this
to
three
sorts
of
men
of
highest
quality
,
and
sort
;
Patrons
,
Prelates
,
Priests
,
Care
and
Conscience
in
Presenting
,
To
the
Second
,
in
Ordaining
,
To
the
last
,
in
Executing
and
Officiating
that
where
with
they
are
betrusted
.
If
you
aske
me
the
reason
,
why
in
many
Churches
,
Corrupt
Patrons
are
in
greatest
fault
.
It
is
an
easie
matter
for
a
man
in
a
Corrupt
age
(
though
his
gifts
and
endowments
are
so
meane
,
as
that
no
Calling
in
the
World
will
affoord
him
Bread
)
to
be
well
beneficed
,
aut
errore
Hominis
,
aut
aere
Simonis
;
while
men
giue
vpon
dishonest
termes
,
what
man
of
parts
dare
accept
thereof
?
These
refusing
,
such
must
be
sought
for
as
will
,
Micha's
Priest
is
welcome
,
so
he
will
accept
of
Micha's
Wages
:
If
he
haue
Learning
enough
to
vnderstand
,
Quid
dabis
?
and
make
an
answer
to
it
;
And
will
bee
contented
with
the
like
vsage
which
Dauids
Embassadors
found
from
Hanuns
Princes
,
to
haue
their
Garments
cut
off
by
the
buttocks
,
and
their
Beards
halfe
shauen
away
by
vniust
Compositions
,
he
is
a
Priest
for
the
purpose
.
No
wonder
such
go
in
Short
Cloakes
,
how
can
they
goe
in
long
?
All
the
while
they
stay
at
the
borders
of
Iericho
,
they
cannot
recouer
their
shame
:
The
In-com
was
so
great
at
their
first
enterance
.
If
any
such
be
present
as
haue
to
doe
with
Presentations
to
Church-liuings
,
let
me
beseech
them
,
euen
as
if
Christ
himselfe
did
beseech
them
,
not
to
betray
his
Church
into
the
hands
of
such
Blinde
guides
;
When
you
Present
,
Present
not
to
God
and
Mother-Church
a
Prometheus
sacrifice
,
skin
and
bone
,
without
flesh
.
Let
your
Question
bee
,
as
theirs
in
the
Gospell
,
Who
is
worthy
?
Present
not
Woodden
Priests
,
Golden
Patrons
.
Respect
not
Gifts
of
Gold
,
for
the
furnishing
of
your
Cup-boards
,
but
Gifts
of
Grace
for
the
furnishing
of
the
Pulpit
.
Beware
of
Cropping
the
poore
Ministers
maintenance
;
Let
not
out
that
Blood
your
Fore-fathers
put
into
the
Churches
veines
,
vnder
pretence
of
her
falling
into
a
Plurifie
.
Thinke
not
with
William
Rufus
any
longer
,
that
Church-Bread
is
onely
Sweet-bread
.
Take
not
away
their
maintenance
with
Iulian
the
Apostata
,
vnder
pretence
of
Conscience
,
that
so
much
liuing
is
a
Burden
to
them
,
and
a
Hinderance
of
their
Ministerie
.
Deale
not
with
your
Clerkes
,
as
Dionysius
with
his
Gods
to
take
away
their
Gold
,
and
put
vpon
them
Linesy-wolsey
,
as
being
Cooler
for
the
Summer
,
and
Hotter
for
the
Winter
,
and
then
(
which
is
worst
)
hauing
their
Liuings
,
flout
at
them
for
their
Pouerty
;
like
the
Iewes
who
hauing
spoyled
Christ
of
his
Vestments
,
then
mocked
him
with
Basenesse
.
Forget
not
those
Woes
,
denounced
by
our
Sauiour
against
the
Pharisees
,
for
deuouring
vp
of
widdowes
houses
,
(
much
more
for
deuouring
vp
his
Fathers
)
And
let
that
Whip
be
thought
vpon
,
vsed
against
Buyers
and
Sellers
in
the
Temple
,
much
more
of
the
Temple
,
for
if
those
were
whipt
with
Rods
,
then
these
with
Scorpions
.
In
briefe
;
remember
,
if
the
Nurse
wants
Bread
,
the
Childe
wants
Milke
;
both
Cry
,
both
are
Heard
,
woe
to
that
man
that
hath
the
Cry
of
soules
against
him
.
But
if
no
such
Ministers
were
made
,
how
could
they
be
presented
?
To
Prelates
.
1
Tim.
5.22
.
True
;
therefore
the
Charge
is
great
which
is
laid
vpon
Prelates
in
Ordaining
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
but
to
Proue
first
,
and
to
vse
a
very
precise
Examination
,
before
they
separate
any
man
to
the
Office
of
a
Minister
:
And
yet
in
the
Choysest
Elections
,
hee
saw
a
great
tumult
,
but
knew
not
what
it
meant
.
So
it
may
be
some
(
such
is
the
rashnesse
of
youth
)
stepping
in
,
and
putting
themselues
forward
,
may
through
importunity
,
obtaine
that
which
their
deserts
could
neuer
,
and
so
(
taking
the
way
of
the
Plaine
)
(
the
beaten
path
of
Simony
)
ouergoes
the
Worthyer
,
but
when
he
comes
to
deliuer
his
message
,
like
him
in
the
Gospell
he
is
speechlesse
,
Ahimaaz
,
Turne
aside
,
stand
thou
by
.
This
(
I
say
)
may
be
an
ouersight
:
But
for
the
most
part
,
the
fault
is
amongst
our selues
:
A
Bishop
may
examine
a
man
as
concerning
Learning
,
but
can
any
Bishop
know
the
Life
and
Conuersation
of
euery
one
that
is
to
be
admitted
into
holy
orders
,
otherwise
then
by
the
the
testimonie
of
those
that
know
them
?
Now
if
the
first
Concoction
bee
bad
,
can
the
Second
,
or
Third
be
good
?
Ministers
,
Gentlemen
,
and
Others
,
should
not
for
fauour
,
nor
by-respects
,
be
too
liberall
of
their
hands
,
in
giuing
testimoniall
of
any
,
whom
they
either
know
not
,
or
else
not
to
be
well
deseruing
.
The
setting
to
a
rash
hand
here
,
is
as
the
rash
laying
on
of
hands
,
and
(
though
wee
bee
no
Prelates
)
a
transgression
of
the
Apostles
precept
.
If
then
thou
knowest
thy
Friend
bee
fit
,
or
thy
Childe
bee
fit
,
and
canst
giue
a
testimony
as
Saint
Iohn
did
of
Demetrius
,
Iairus
the
Ruler
of
the
Synagogue
;
Otherwise
let
him
follow
that
Calling
he
is
fittest
for
.
And
answer
him
(
be
he
friend
or
kinsman
or
any
other
)
that
desires
thy
testimony
for
his
preferment
,
as
that
famous
Bishop
of
Lincolne
,
Robert
Grosthead
did
one
,
who
earnestly
solicited
him
,
in
the
behalfe
of
his
poore
kinsman
,
that
hee
would
preferre
him
,
and
therupon
enquiring
what
condition
of
life
he
followed
,
and
vnderstanding
that
he
had
beene
brought
vp
to
husbandrie
,
answered
;
Then
if
his
plough
be
broken
I
will
repaire
it
,
or
rather
then
faile
bestow
a
new
vpon
him
,
but
so
to
dignifie
him
as
to
hinder
him
in
that
course
and
calling
wherein
he
was
brought
vp
,
and
whereto
he
is
fitted
,
I
meane
not
to
do
.
But
I
hasten
to
the
Third
and
last
Sort
,
Select
Subiect
of
this
daies
meeting
,
and
discourse
,
who
are
(
as
I
conceiue
)
all
Pulpit-men
.
And
therefore
I
shall
not
need
to
call
vpon
you
to
get
you
Pulpits
(
as
Chrysostome
of
old
did
vpon
his
hearers
:
to
get
them
Bibles
.
)
It
is
not
wanting
vnto
you
.
The
force
of
my
Exhortation
must
bend
this
way
,
that
you
be
not
wanting
vnto
it
,
which
you
shall
not
bee
,
if
you
be
Ezra's
Prompt
and
Ready
Scribes
.
And
seeing
I
am
to
speake
to
those
who
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Wisemen
,
and
Vnderstanding
,
it
will
doe
well
enough
,
though
Omnia
in
figura
(
as
Saint
Paul
speakes
in
another
case
)
and
I
keepe
my selfe
vnto
the
Metaphor
:
Commending
those
Rules
vnto
you
,
which
Good
Pen-men
giue
in
the
Art
of
writing
,
applying
them
to
our
purpose
as
wee
passe
along
.
These
Rules
are
either
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Preparatorie
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
Concerne
the
Worke
it selfe
.
The
former
sort
,
respects
the
Pen
;
Or
the
Site
and
Cariage
of
the
Body
;
Both
are
of
vse
to
vs
.
First
,
for
the
Pen
;
the
Care
of
a
Good
Scribe
must
bee
to
prouide
one
Fitting
,
both
for
his
Hand
and
Paper
.
Next
to
the
Holding
of
his
Pen
,
lest
hee
discouer
himselfe
a
Botcher
.
That
his
Pen
may
be
Good
and
Fitting
euery
way
,
there
is
a
double
Care
required
;
1.
In
Choosing
of
the
Quill
,
that
it
be
not
too
Hard
nor
Full
of
teeth
.
2.
In
the
Cutting
,
Riuing
,
or
Nibbing
of
the
Penn
,
that
it
may
write
hard
,
or
soft
,
as
Occasion
requires
.
Thus
if
we
would
write
Well
,
and
Faire
,
let
vs
not
affect
to
be
dealing
with
those
Scriptures
that
are
Obscure
and
Darke
,
Of
Ambiguous
,
and
Doubtfull
meaning
;
Antient
Fathers
did
scarce
touch
the
Booke
of
the
Reuelation
in
all
their
writings
,
thinking
it
farre
safer
with
silence
,
to
admire
,
then
to
aduenture
to
expound
it
.
Such
then
as
fasten
(
to
choose
)
vpon
such
darke
Texts
(
except
they
haue
the
better
parts
and
helps
)
seeme
to
write
with
the
Ganders
quill
,
and
while
men
seeke
to
get
the
praise
of
a
nimble
head
,
and
sharpe
wit
by
tying
knots
to
vntie
againe
,
they
doe
with
the
dog
leaue
soft
meate
,
to
knawe
vpon
the
bones
.
But
say
in
our
ordinary
lot
and
course
,
In
such
a
Case
,
Distinguish
aptly
that
which
is
Confused
;
And
Illustrate
plainely
that
which
is
Obscure
:
You
know
the
Helps
,
the
Vse
of
Tongues
,
and
Authors
,
&c.
And
Prayer
in
such
a
Case
,
is
the
Best
Booke
in
the
Studie
:
Enquire
of
him
who
is
both
the
Author
and
Interpreter
of
Scripture
.
The
noise
of
Axe
and
Hammer
would
not
bee
heard
(
ouer-loud
)
within
the
Temple
;
the
worke
would
be
framed
in
Lebanon
.
To
reckon
vp
all
that
wee
haue
read
,
with
their
seuerall
opinions
vpon
such
a
Text
,
is
(
in
my
poore
conceit
)
with
Dauid
A
spice
of
Pride
in
numbering
of
the
people
:
As
on
the
other
side
at
no
time
to
Quote
an
Author
,
may
be
thought
with
Rhehoboam
to
despise
the
iudgement
of
the
wise
.
To
bee
briefe
,
if
after
all
our
paines
such
places
remaine
to
vs
ambiguous
,
and
doubtfull
,
it
is
enough
if
we
acknowledge
,
confesse
,
and
religiously
admire
:
Not
peremptorily
determining
on
either
part
,
shutting
vp
our
discourse
as
the
Iewes
were
wont
,
euery
doubtfull
place
they
met
withall
with
this
,
Elias
cum
venerit
soluet
dubia
.
Or
if
in
Case
,
we
doe
determine
,
it
shall
bee
our
wisedome
,
to
walke
in
the
beaten
roade
of
the
Church
,
and
not
to
run
out
into
any
single
Paradoxes
of
our
owne
,
to
trouble
the
common
peace
:
Better
is
it
to
bee
last
in
the
droue
of
good
Expositors
(
saith
our
Reuerend
Arch-bishop
in
his
Exposition
vpon
Ionah
)
then
to
bee
formost
inventing
our
owne
Conceits
.
This
is
not
all
,
for
after
wee
haue
Chose
our
Quill
,
With
the
good
Pen-man
,
we
must
be
Carefull
in
Cutting
of
our
Pen.
This
requires
Skill
,
that
it
may
be
neither
too
Soft
nor
ouer
Hard
:
Therefore
the
Apostle
,
speaketh
thus
to
Timothy
,
Shew
thy selfe
approued
vnto
God
,
a
workeman
that
needeth
not
to
be
ashamed
,
rightly
diuiding
the
Word
of
truth
,
2
Tim.
2.15
.
Gods
Minister
,
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Diuide
and
cut
:
A
speech
borrowed
from
the
Cutting
vp
of
the
Sacrifice
,
in
which
there
was
great
skill
required
,
the
Liuer
must
be
left
hanging
on
the
Right
side
;
the
Heart
and
Lungs
,
vpon
the
Channell
bone
,
the
Milt
vpon
the
left
side
;
and
the
Kidneys
,
vpon
the
Rump
.
Each
Bungler
can
Chop
a
Text
into
Gobbets
;
but
so
to
Cut
the
word
,
as
to
giue
euery
one
their
Portion
,
and
therein
approue
ones
selfe
to
God
,
is
the
propertie
Of
a
Workeman
that
needeth
not
to
bee
ashamed
.
Of
this
,
there
are
two
parts
;
Resolution
and
Application
.
The
Former
is
as
the
Slitting
or
Riuing
of
the
Pen
;
the
Latter
as
the
Nibbing
of
it
.
Great
Gates
to
a
Little
Citie
,
(
who
were
well
flouted
for
their
paines
)
Or
like
the
Boasting
Traueller
,
who
comming
to
his
Inne
,
plucks
out
great
store
of
coine
,
and
spends
but
two-pence
.
And
on
the
other
side
not
to
obserue
Parts
and
Order
is
as
bad
.
A
Burden
well
wrapped
,
and
pack't
vp
together
,
wee
carry
with
greater
ease
:
both
Minister
and
Hearer
is
much
help'd
by
Method
.
As
for
the
Applying
part
,
respect
must
bee
had
vnto
the
Auditory
,
as
the
good
Pen-man
hath
in
nibbing
of
his
Pen
vnto
the
kinde
of
Paper
he
writes
vpon
,
that
it
agree
with
it
.
Some
hath
a
hard
and
crosse
graine
,
which
soone
takes
off
the
edge
of
a
Tender
Penn
;
here
too
much
of
the
nib
would
not
be
left
:
The
Penn
would
bee
Hard
and
Dry.
Some
paper
againe
hath
a
more
fine
,
and
tender
graine
,
with
which
the
Smaller
Penn
doth
best
agree
:
Your
Ordinarie
Paper
is
Pot-paper
of
a
middle
nature
,
and
requires
,
that
the
nib
be
neither
too
soft
,
nor
too
hard
,
but
brought
vnto
a
meane
.
Gods
Prophets
,
must
fit
themselues
to
the
Persons
they
haue
to
deale
withall
,
becomming
all
to
all
that
they
may
saue
some
.
A
Nathans
tongue
suits
well
with
a
Dauid's
heart
;
A
Huldahs
,
with
Iosiah's
;
And
an
Elijah's
and
Michajah's
with
Ahab's
;
A
Iohn
Baptist
with
Herod's
doth
best
of
all
.
It
is
worth
our
taking
notice
of
,
how
God
in
all
ages
hath
proportioned
men
to
the
occasions
:
A
Mild
Moses
was
for
the
low
estate
of
Afflicted
Jsrael
:
mild
in
spirit
(
saith
one
)
but
mighty
in
wonders
:
mild
because
hee
had
to
do
with
a
persecuted
and
yet
a
techie
people
;
mighty
because
he
had
to
doe
with
a
Pharaoh
.
A
Graue
and
a
holy
Samuel
was
for
the
quiet
consistence
of
Israel
;
And
a
fierie-spirited
Elijah
,
for
the
desperatest
declinations
of
it
.
If
in
later
times
of
the
depraued
Condition
of
his
Church
,
God
hath
raised
vp
some
spirits
,
which
haue
beene
more
warme
,
and
stirring
,
then
those
of
common
mould
,
wee
cannot
censure
the
choise
,
when
we
see
the
seruice
.
(
As
a
Reuerend
Prelate
of
our
Church
speakes
worthily
.
)
One
thing
more
(
before
I
passe
this
)
be
pleased
to
take
notice
of
;
that
how-euer
you
may
seeme
in
the
Nibbing
of
your
Penn
(
through
the
sloape
holding
of
your
knife
in
cutting
it
halfe
way
,
to
make
it
thinne
,
and
then
strait
ouer-thwart
)
to
make
Two-cuttings
,
yet
if
it
be
not
done
at
once
,
,
it
will
not
write
Faire
and
Currantly
;
So
in
all
our
Vses
and
Applications
deriued
,
and
deducted
,
from
our
Doctrines
(
how
euer
they
may
seeme
yet
)
let
them
not
be
Two
,
but
One
Syllogisme
and
ordinarily
a
Connexe
;
Looke
how
many
Vses
we
deduce
from
the
Doctrine
deliuered
,
if
they
will
make
a
Syllogisme
(
the
Doctrine
being
the
Argument
)
we
misse
not
our
Rule
.
And
then
will
our
Application
be
more
effectuall
.
Nothing
else
remaines
to
be
said
concerning
the
Making
of
our
Pen.
Only
this
(
before
I
come
to
the
Rules
which
concerne
our
Holding
of
it
)
we
may
doe
well
,
to
Try
our
pen
hauing
made
it
;
See
how
our
notes
affect
our selues
:
If
our
owne
spirits
are
not
moued
with
what
we
haue
studied
,
there
is
but
little
hope
that
those
who
heare
vs
should
be
affected
with
them
.
Our
Pen
thus
fitted
,
our
next
Care
is
,
that
wee
looke
to
the
Holding
of
it
:
Which
may
not
bee
with
the
Fist
too
Slouenly
,
nor
yet
betwixt
One
Finger
and
the
Thumbe
too
Daintily
,
or
Nicely
,
but
1.
With
a
Light
and
easie
touch
,
not
griped
too
hard
;
For
thence
ariseth
these
two
benefits
;
The
Command
of
the
hand
;
And
Quicke
dispatch
of
matter
.
Both
Extreames
would
be
auoided
in
the
handling
of
holy
things
.
It
is
not
necessary
wee
should
haue
All
wee
speake
in
Print
;
and
Weigh
euery
word
as
in
a
Ballance
,
for
weight
,
and
tuneable
measure
;
Smooth
Elocution
,
Fine
Pronunciation
,
and
the
like
,
will
soone
bring
vs
into
that
veine
of
preaching
,
which
Bishop
Latimer
once
blamed
,
vnder
the
wittie
terme
of
Straw-berry
preaching
;
and
which
S.
Ierome
doth
so
much
deride
in
his
Epistle
to
Nepotianus
,
telling
him
,
that
the
Spirit
of
God
came
downe
in
the
likenesse
of
an
Innocent
Doue
,
not
Painted
butterflie
.
Assure
we
our selues
brethren
,
that
as
the
rare
and
absolute
quality
of
the
Pen
,
consisteth
not
in
Painting
,
Pricking
forth
,
and
tedious
writing
of
sixe
lines
in
a
studie
,
no
more
doth
the
Excellencie
of
Preaching
in
the
like
exactnes
.
See
1
Cor.
14.15
.
Had
the
Fathers
tooke
this
course
,
their
workes
had
neuer
beene
in
so
many
large
volumes
as
now
we
haue
them
.
I
grant
yee
;
Accurate
Sermons
are
fit
for
Learned
Auditories
:
At
such
a
time
as
this
,
it
will
doe
well
,
if
they
smell
somewhat
more
of
the
lampe
then
ordinary
;
and
in
such
a
case
I
could
desire
with
Demosthenes
to
speake
,
non
modo
scripta
sed
etiam
sculpta
;
But
in
our
Common
and
Ordinarie
Auditories
,
Owne
Credit
as
his
Peoples
profit
.
When
we
haue
spent
our
time
,
and
paines
in
knots
,
and
flourishes
,
studying
rather
after
Fine
phrase
,
quod
ad
vsum
lusi
,
quod
ad
molestiam
laboraui
:
In
respect
of
the
profit
comes
by
them
,
they
are
but
Sport
;
in
respect
of
the
paines
in
making
and
gathering
,
they
are
sore
Labour
and
Sweat
.
As
this
Extreme
;
so
that
otherwise
,
in
dealing
with
the
Word
of
God
too
Loosely
and
Superficially
,
must
carefully
be
auoided
.
Though
we
may
not
Slauishly
tie
our selues
to
words
,
yet
we
may
not
neglect
to
speake
Wisely
and
as
becommeth
the
Oracles
of
God
.
Our
phrase
it
must
bee
apta
(
saith
Saint
Bernard
)
though
not
alta
.
Many
mens
labours
are
despised
through
neglect
of
this
;
whose
paines
for
the
Matter
might
be
well
approued
of
,
but
the
Slouen-like
handling
of
it
,
turnes
the
stomacke
.
Do
we
not
loath
the
meate
(
though
otherwise
good
and
wholesome
)
that
is
serued
in
,
in
a
sluttish
dish
?
Be
not
too
base
;
vse
no
foolish
termes
,
nor
ridiculous
.
Those
Knots
which
are
performed
with
the
Celerity
of
the
Hand
,
are
Commendable
in
Clearkely
writing
:
Many
Speake
well
by
Nature
;
Many
by
Industrie
and
Art
attaine
vnto
it
:
as
Demosthenes
who
came
to
that
excellent
faculty
of
speaking
as
that
he
could
leade
his
Auditory
,
to
what
part
he
pleased
,
by
spending
more
Oyle
then
Wine
(
as
himselfe
telleth
one
who
asked
him
how
he
attained
thereto
.
)
Scripture
it selfe
approues
of
a
godly
Eloquence
,
let
not
vs
despise
it
,
but
blesse
God
for
such
an
excellent
gift
,
where
it
is
bestowed
.
Beloued
,
I
am
farre
from
being
a
Patron
for
Idlenesse
,
giue
me
leaue
to
speake
the
truth
;
There
are
some
of
good
hopes
,
who
vpon
their
first
entry
into
the
Ministery
,
to
auoid
the
imputation
of
Dumb-dogs
,
so
farre
breake
silence
,
as
that
if
they
preach
not
twice
euery
Sabboth
,
presently
conceit
they
are
as
no
body
,
and
shall
loose
respect
;
which
is
a
cause
of
venting
many
raw
,
and
vndigested
meditations
.
He
who
is
able
to
receiue
it
,
let
him
receiue
it
,
and
honour
that
day
with
Two
young
Pigeons
,
or
Two
young
Turtle
doues
;
Let
him
follow
that
Councell
the
Wiseman
giues
,
In
the
morning
sowe
thy
seede
,
and
in
the
euening
withhold
not
thine
hand
,
for
thou
knowest
not
whether
shall
prosper
,
either
this
or
that
,
or
whether
they
both
shall
be
alike
good
,
Eccl.
11.6
.
But
as
for
him
who
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
young
scholler
and
new
entered
into
the
work
,
let
them
not
take
too
much
vpon
them
,
but
remember
the
Councell
the
people
of
Rome
gaue
,
who
hearing
that
some
of
their
Colonies
waxed
barren
,
willed
that
the
husbandmen
should
melius
arare
&
&
minus
serere
;
So
take
me
rightly
,
and
I
am
sure
you
cannot
count
the
Councell
to
be
vngodly
:
Let
such
as
cannot
preach
Often
,
and
Well
too
,
spend
more
time
in
their
Studies
,
and
lesse
time
in
their
Pulpits
:
And
for
a
while
be
content
to
gather
herbes
to
make
pottage
for
Gods
houshould
,
wherein
also
they
had
need
bee
very
circumspect
that
they
gather
not
wild-gourds
in
stead
of
wholesome
herbs
.
Secondly
,
we
must
hold
our
Pen
vpon
the
Full
for
that
is
,
most
proper
.
Fasten
not
vpon
Scripture
any
other
sense
,
then
the
nature
of
the
place
will
beare
.
You
know
the
Councell
that
the
Priests
&
Diuiners
gaue
vnto
the
Princes
of
the
Philistins
,
Arke
:
If
it
goe
by
the
way
of
its
owne
coast
to
Bethshemesh
then
it
is
from
God
,
but
if
it
goe
another
way
(
if
it
bee
vrged
and
goaded
on
)
it
is
but
a
matter
of
Chance
,
Of
mans
wit
and
inuention
.
Beware
we
,
I
beseech
you
,
how
we
dare
to
wrest
the
Scriptures
,
and
(
as
Chymickes
with
Naturall
bodies
)
by
torturing
them
,
endeauour
to
extract
that
out
,
which
neither
God
nor
Nature
hath
put
into
them
.
This
I
rather
beseech
you
,
to
be
warie
of
,
by
how
much
we
are
the
more
apt
to
fall
into
it
,
especially
for
the
Countenancing
of
our
own
Rotten
fancies
.
He
that
is
wedded
to
an
Opinion
,
and
hath
Wit
to
maintaine
it
,
shall
neuer
want
some
Scripture
,
which
(
with
a
little
woing
)
may
seeme
to
Countenance
it
.
It
was
(
you
know
)
the
boast
of
one
Chrysippus
,
of
whom
Laertius
makes
mention
,
that
he
often
wanted
opinions
to
aduance
,
but
once
hauing
an
opinion
,
he
neuer
wanted
Arguments
to
defend
it
.
It
is
a
miserable
praise
to
bee
a
wittie
disturber
of
the
Churches
peace
;
And
yet
,
this
is
the
onely
praise
that
many
doe
affect
,
who
hauing
once
fastened
vpon
some
Assertion
(
though
neuer
so
absurd
)
think
it
their
glory
to
defend
it
,
Conceiting
all
that
they
see
,
or
heare
,
or
reade
,
Virgin
Mary
.
What
is
this
,
but
with
the
wicked
sonnes
of
Eli
,
to
strike
our
flesh-hooke
with
yron
teeth
into
the
pot
of
Gods
Sacrifice
;
and
to
account
all
ours
,
that
it
brings
vp
?
And
if
in
case
the
Scripture
hath
not
for
vs
,
so
soone
as
wee
desire
,
to
take
by
force
,
as
they
did
from
the
Sacrificers
?
Yea
what
is
this
any
other
,
then
with
the
Harlot
in
the
Kings
,
to
lay
the
dead
childe
of
our
owne
heads
,
and
braines
,
in
the
bosome
of
the
true
mother
the
Holy
Scriptures
,
and
say
it
is
hers
?
A
sinne
in
the
iudgement
of
some
of
the
Antient
so
fowle
,
as
that
(
in
their
esteeme
)
it
deserued
to
be
ranged
in
the
same
ranke
with
the
sin
against
the
Holy
Ghost
.
Other
sinnes
seeme
to
be
of
weakenesse
,
but
this
of
wit
and
strength
.
Besides
he
that
seekes
to
fasten
a
new
sense
on
Scripture
,
indites
another
Scripture
,
(
as
it
were
)
and
so
after
a
sort
makes
himselfe
a
God
.
A
rule
of
speciall
vse
;
forget
it
not
.
And
yet
,
while
I
speake
of
holding
our
Pen
directly
vpon
the
Full
,
mistake
me
not
,
For
it
is
requisite
sometimes
(
as
in
the
fetching
of
a
Compasse
)
that
it
should
beare
a
little
on
the
left
side
,
that
it
may
the
better
giue
full
where
it
should
,
and
small
also
where
it
is
required
.
Thus
did
Nathan
in
propounding
of
the
Parable
of
the
poore
man
with
his
little
Ewe
:
Our
Sauiour
often
by
things
feyned
did
set
forth
,
and
expresse
vnfeined
truths
:
Thus
Saint
Paul
likewise
fetch
a
compasse
,
the
better
to
take
his
keeper
,
holding
his
pen
a
little
on
the
left
side
(
as
it
were
)
Beleeuest
thou
Agrippa
?
I
know
that
thou
beleeuest
.
If
euer
any
knew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
change
his
voice
and
to
attemper
his
stile
that
he
might
profit
,
hee
was
the
man
:
Yet
many
esteeme
this
practise
,
no
better
then
flatterie
and
lying
;
but
I
hasten
.
We
haue
done
with
those
Rules
which
Concerne
the
Ordering
of
our
Pen
;
Now
for
those
which
respect
the
Cariage
of
the
Body
,
which
if
it
be
seemely
,
is
a
great
grace
to
writing
.
The
Particulars
are
these
:
1.
The
Head
must
be
held
vpright
,
and
looke
strait
forward
.
2.
The
Arme
laid
right
forth
vpon
the
Paper
.
3.
The
Paper
lie
as
neere
to
the
midst
of
the
Body
,
as
the
strait
holding
forth
of
the
Arme
will
permit
,
and
suffer
.
For
the
First
.
Be
thou
an
ensample
(
saith
Saint
Paul
to
Timothie
)
in
life
,
in
doctrine
,
in
holy
Conuersation
.
From
the
Prophets
of
Ierusalem
,
wickednesse
is
gone
forth
into
all
the
land
,
Ier.
23.15
.
The
sinnes
of
Teachers
are
the
Teachers
of
sinnes
,
and
therefore
no
maruell
if
they
be
more
odious
vnto
God
,
then
the
sins
of
any
of
the
people
,
which
appeares
by
this
,
in
that
the
Lord
required
in
the
old
Law
,
Be
yee
holy
therefore
,
you
that
doe
beare
the
vessels
of
the
Lord
,
haue
Feete
to
walke
withall
,
Walking
Sermons
,
Epistles
,
and
Gospels
to
those
amongst
whom
we
liue
.
Secondly
,
the
Arme
must
be
laid
right-forth
vpon
the
Paper
on
which
we
write
.
We
may
not
haue
respect
of
persons
in
the
deliuering
of
our
message
.
The
Preacher
sought
to
finde
out
acceptable
words
and
that
which
was
written
was
vpright
,
euen
words
of
truth
,
Eccles.
12.10
.
For
Manner
,
it
would
doe
well
,
to
take
vp
such
words
as
may
giue
lawfull
content
,
and
be
best
accepted
;
But
for
Matter
let
them
be
words
of
truth
,
&
that
which
is
written
let
it
be
vpright
,
without
fauouring
of
any
mans
Corruptions
or
Vices
.
The
Poore
may
not
be
neglected
,
seeing
Christ's
blood
was
shed
as
well
for
the
Belfry
as
for
the
Chancell
;
Nor
may
the
Great
be
spared
,
much
lesse
poysoned
by
Flatterie
.
It
was
said
of
old
,
Few
great
mens
Confessors
will
get
to
heauen
:
For
how
great
soeuer
the
sins
of
great
men
are
,
still
they
goe
away
with
Absolution
,
and
it
would
doe
well
now
,
if
we
would
be
faithfull
,
and
if
at
any
time
A
Lord
should
aske
his
Chaplaine
,
as
Christ
did
his
,
whom
doe
men
say
that
I
am
?
But
this
I
must
tell
you
withall
,
that
Good
manners
must
be
obserued
in
speaking
to
our
Betters
,
1
Tim.
5.1
,
2.
Acts
26.
(
notwithstanding
that
ciuill
,
and
well
nurtured
language
be
esteemed
by
some
that
are
ouer-sowre
,
and
rigid
,
to
bee
a
daubing
with
vntempered
morter
,
and
nothing
thought
to
bee
zealously
spoken
,
but
what
is
vnciuill
and
rude
.
)
Dauid
(
as
Bernard
obserues
)
could
brooke
it
well
enough
,
that
Nathan
should
tell
him
of
his
sin
,
but
he
could
not
endure
Shemei's
rebukes
,
though
it
was
for
the
same
offence
(
And
he
saw
God
in
it
too
)
The
Reason
he
renders
to
be
this
;
Nathan
did
doe
it
with
reuerence
,
and
respect
vnto
the
person
of
the
King
;
But
Shemei
behaued
himselfe
vnreuerently
,
and
fell
to
downe
right
railing
.
Thirdly
,
the
Paper
we
write
vpon
,
must
be
laid
as
nigh
the
breast
,
as
may
be
.
Those
we
Admonish
,
Reproue
,
Instruct
,
&c.
must
be
neare
our
hearts
;
All
we
doe
must
bee
done
in
Loue
.
Thus
Saint
Paul
with
the
same
breath
calleth
the
Galatians
foolish
and
yet
Brethren
,
little
children
;
giuing
signes
of
the
greatest
loue
vnto
them
that
could
bee
:
the
like
was
his
manner
of
dealing
with
the
Corinthians
.
the
worke
it selfe
.
And
here
three
things
are
obserued
by
good
Pen-men
;
Ratio
,
Modus
Species
;
the
former
doth
concerne
the
Speculatiue
part
,
And
the
two
later
the
Practique
parts
of
Writing
.
The
Reason
must
bee
found
out
,
and
rendered
why
the
letter
is
made
thus
,
not
thus
;
and
being
made
this
way
,
is
more
gracefull
,
then
being
made
that
way
,
or
that
;
And
so
for
the
Coniunction
,
knitting
and
ioyning
together
of
them
,
without
the
vnderstanding
whereof
,
hardly
shall
a
man
euer
write
well
.
Thus
,
must
Gods
Scribes
bee
able
to
shew
Grounds
for
what
they
doe
and
teach
.
Iudicious
Textmen
,
And
be
able
to
say
as
Iohn
3.11
.
we
speake
that
we
know
,
And
with
Saint
Paul
,
1
Thes.
1.5
.
Our
Gospell
comes
vnto
you
not
in
word
onely
,
but
in
power
,
and
in
much
assurance
.
We
are
first
,
exactly
to
know
the
truth
,
and
then
deliuer
it
vnto
Gods
people
.
The
Sermons
of
the
Prophet
Nahum
are
called
,
Prooem
.
in
Nahum
the
booke
of
Visions
:
the
Reason
Hierome
giues
(
and
me
thinkes
it
is
a
passing
good
one
)
because
saith
he
,
he
well
vnderstood
,
and
saw
,
whatsoeuer
he
said
.
Hence
it
is
that
Saint
Paul
cries
Shame
on
them
who
desire
to
bee
Teachers
of
the
Law
,
vnderstanding
neither
what
they
say
,
nor
whereof
they
affirme
,
1
Tim.
1.7
.
A
great
fault
therefore
it
is
in
young
Diuines
,
to
scorne
the
Catechisme
affecting
a
profounder
kinde
of
learning
,
(
as
they
conceiue
)
plodding
in
Postills
and
Controuersies
,
and
raw
in
Principles
;
Taking
the
greatest
mysteries
of
Religion
fittest
Arguments
for
the
exercising
of
their
wits
,
Woodden
wasters
,
before
he
plaies
at
Sharpe
.
An
error
in
the
Foundation
,
puts
the
whole
building
in
apparent
hazard
.
Therefore
it
shall
be
your
wisedome
,
who
are
sons
of
the
Prophets
,
first
to
aske
Councell
of
Caluins
(
or
some
others
)
learned
Institutions
:
to
peruse
well
the
booke
of
the
Articles
of
our
Religion
,
and
the
Bookes
of
Homilies
,
as
our
Church
enioyneth
;
that
what
you
deliuer
for
Doctrine
may
be
comprehended
in
Essence
,
Substance
,
Effect
,
or
Naturall
inference
with
some
one
of
them
.
But
of
all
the
Sheaues
let
the
Bible
haue
preheminence
,
and
let
the
rest
of
the
Shocke
doe
obeisance
vnto
it
.
Nor
let
young
Cockerills
which
newly
begin
to
Crowe
,
be
setting
vpon
the
great
Cocks
of
Game
,
billing
at
that
Sophisticall
Bellarmine
,
or
at
that
Iudicious
Interpreter
Caluin
,
audaciously
controuling
him
,
foolishly
despising
their
great
skill
,
and
learning
:
Nor
run
rashly
vpon
the
point
of
Discipline
,
before
they
know
(
it
may
bee
)
what
the
name
meaneth
.
Better
by
many
degrees
it
is
,
to
let
these
things
alone
,
till
they
be
growne
in
Iudgement
,
and
able
to
speake
of
them
to
purpose
,
The
Manner
of
making
euery
letter
,
would
be
knowne
,
as
well
as
the
Ground
or
Reason
.
Let
a
Scribe
begin
to
frame
his
letters
,
after
a
Corrupt
,
and
Contrary
way
,
(
as
to
begin
at
the
heele
when
hee
should
begin
at
the
head
)
will
hee
euer
proue
good
Pen-man
?
Would
we
be
the
Ornaments
of
our
Pulpets
,
and
haue
the
praise
of
being
good
Ezra's
apt
and
readie
Scribes
?
begin
we
then
methodically
.
The
wise
Preacher
taught
the
people
knowledge
,
yea
he
gaue
good
heed
,
and
sought
out
,
and
set
in
order
many
Prouerbs
,
Eccles.
12.9
.
God
hath
deuided
his
Word
into
fit
parts
,
and
ordered
it
to
our
Capacitie
,
and
Vnderstanding
;
It
belongeth
(
therefore
)
vnto
Gods
Ministers
to
gather
out
of
this
treasure
things
both
New
and
Old
,
and
like
good
Stewards
set
them
forth
before
Gods
family
in
the
best
order
that
they
can
,
beginning
first
with
milke
and
spoone-meate
,
after
the
Apostles
practise
,
1
Cor.
3.2
.
Heb.
5.13
.
It
is
a
preposterous
course
for
any
(
be
they
themselues
neuer
so
learned
)
comming
to
an
ignorant
people
,
and
superstitious
,
(
for
they
are
seldome
seuered
)
to
begin
with
Controuersie
:
Let
vs
first
teach
the
Principles
plainely
,
and
diligently
,
and
after
a
familiar
manner
by
Question
and
Answer
,
and
spend
one
part
of
the
Lords-day
(
Commonly
called
Sunday
)
in
this
Course
,
for
as
much
as
there
is
still
need
;
New-commers
on
.
You
know
it
was
the
practise
of
the
Primitiue
times
,
the
Apostles
had
their
Catechisme
,
Heb.
6.
Where
you
haue
the
Name
how
it
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
prima
Christianismi
principia
(
as
Beza
renders
it
)
The
Principles
of
the
Doctrine
of
Christ
,
as
our
Translation
(
truly
)
hath
it
.
And
the
Heads
or
Principles
themselues
therein
contained
,
and
handled
:
In
number
sixe
after
the
ordinary
account
.
1.
Repentance
from
dead
workes
]
i.
e.
the
doctrine
of
mans
misery
,
the
knowledge
whereof
comes
by
the
Law
,
Rom.
7.
2.
Faith
towards
God
]
The
doctrine
of
mans
deliuery
;
the
summe
whereof
is
contained
in
the
Apostles
Creed
.
3.
The
Doctrine
of
Baptismes
]
That
is
of
the
Sacraments
:
Baptismes
(
by
a
trope
)
being
but
for
both
;
And
(
besides
the
trope
)
both
the
Inward
baptisme
of
Christ
,
and
the
Outward
of
Iohn
,
i.
e.
Christ's
Ministers
,
being
thereby
noted
.
4.
Laying
on
of
hands
]
An
ancient
Ceremonie
vsed
both
in
the
time
of
Law
and
Gospell
,
in
sundry
Cases
:
1.
In
healing
of
the
sicke
,
Luk.
4.40
.
Marke
16.18
.
2.
In
ordaining
of
Ministers
,
Acts
13.3
.
1
Tim.
4.14
.
&
5.22
.
3.
In
Conferring
the
gifts
of
the
Holy
Ghost
,
Acts
8.17
.
&
19.5
.
4.
In
Blessing
of
Children
,
Gen.
48.14
.
Matth.
19.13
.
Luke
18.15
.
The
Manner
was
:
The
Children
of
the
Faithfull
being
Catechized
,
were
to
make
open
and
publike
Confession
of
the
former
Principles
,
viz.
of
their
Repentance
;
Of
their
Faith
;
Of
the
Sacraments
,
and
after
this
they
had
hands
lay'd
vpon
them
,
and
were
Confirmed
to
be
of
the
Couenant
of
God
,
and
of
the
visible
Church
.
A
Ceremonie
which
(
through
the
long
neglect
thereof
)
is
much
excepted
against
and
carped
at
,
but
may
bee
wished
that
it
were
vsed
oftener
then
it
is
and
more
respected
,
which
(
the
due
cautions
being
obserued
,
and
it
freed
(
as
with
vs
it
is
)
from
superstitious
abuse
)
it
well
deserues
.
Now
vnder
this
Head
the
Ministerie
and
Discipline
of
the
Church
may
bee
Comprehended
.
5.
Resurrection
from
the
dead
]
Albeit
they
should
die
,
and
their
bodies
be
lay'd
in
the
earth
,
yet
that
at
the
last
day
their
bodies
should
be
raised
vp
to
life
againe
.
6.
Eternall
Iudgement
]
And
that
euery
one
should
receiue
in
their
bodies
,
that
which
they
haue
done
,
be
it
good
or
euill
,
Eccles.
12.14
.
These
two
last
Heads
,
being
made
distinct
,
and
howeuer
(
happily
)
handled
vnder
the
second
Principle
the
Doctrine
of
Faith
,
yet
here
beaten
particularly
vpon
by
the
Apostles
,
for
these
two
reasons
:
1.
For
that
they
were
derided
by
the
Gentiles
:
2.
For
that
they
were
the
hope
of
Christians
.
As
the
Apostles
,
so
had
the
Ancient
Fathers
,
after
them
,
their
Introductions
to
Religion
.
Clemens
Alexadrinus
his
Pedagogus
;
Lactantius
his
Institutions
;
Cyrill
his
Catechismes
;
Augustine
his
Enchyridion
;
and
booke
de
catechizandis
rudibus
.
And
so
hath
euery
Church
in
Christendome
:
is
like
Sampsons
haire
faire
and
strong
;
Strong
in
precepts
;
beautifull
in
method
;
And
therein
carry's
away
,
the
honour
from
other
formes
.
For
whereas
some
teach
the
Commandements
before
the
Creed
(
as
if
they
would
teach
a
man
to
goe
before
he
liue
)
Others
put
the
Seales
in
the
midst
of
their
writings
(
as
if
that
which
seales
all
,
should
not
hang
at
the
bottome
of
the
bill
or
bond
)
Our
method
is
to
begin
with
Faith
,
by
which
we
liue
,
then
to
come
to
the
Law
of
life
,
by
which
we
walke
;
After
this
it
leads
vs
to
Prayer
,
least
we
should
faint
in
faith
or
waxe
wearie
of
workes
:
And
lastly
finding
faith
but
weake
,
obedience
imperfect
,
and
prayers
not
as
they
should
be
,
it
brings
vs
to
Gods
seales
as
the
safetie
and
security
of
all
our
estate
.
Thus
farre
hee
.
Now
then
,
Good
Fathers
and
Brethren
,
pittie
the
miscarrying
of
many
a
soule
,
vnder
your
Charges
,
for
want
of
Method
.
And
giue
eare
to
that
Counsell
which
that
Reuered
Father
,
Bishop
Babington
,
in
Leuit.
7.
doth
giue
vnto
you
;
Art
thou
a
Minister
called
of
God
?
&c.
submit
your selfe
to
the
profit
of
your
people
,
hunt
not
after
your
owne
glory
that
you
are
so
learned
,
eloquent
,
and
profound
:
If
your
people
profit
not
,
because
you
flie
too
high
a
pitch
for
them
,
and
scorne
to
lay
a
foundation
of
the
Catechisme
amongst
them
,
you
will
be
found
at
the
reckoning
day
,
an
vnprofitable
seruant
,
and
one
that
hath
gained
nothing
to
his
Lord
,
but
hath
hid
his
talent
in
the
fowle
napkin
of
fruitlesse
matter
,
and
idle
figures
of
affected
speech
.
Thinke
of
that
Charge
giuen
by
the
Arch-Bishop
of
our
soules
,
Feed
my
Lambes
;
Feed
my
Sheepe
:
His
Lambes
first
,
and
why
so
?
Surely
for
that
the
encrease
and
welfare
of
the
Flocke
depends
on
them
;
If
they
be
surfeted
,
or
starued
,
the
Flocke
shall
neuer
thriue
nor
prosper
.
The
Papists
,
in
their
preface
to
the
Catechisme
of
the
Councell
of
Trent
,
confesse
,
that
all
the
ground
which
we
haue
got
of
them
,
hath
beene
by
Cetechizing
,
and
shall
wee
againe
loose
that
ground
through
our
neglect
?
Iulian
himselfe
could
not
deuise
a
readier
way
to
ouerthrow
Christian
Religion
then
by
pulling
downe
Schooles
,
and
ouerthrowing
those
Places
where
Children
were
religiously
educated
,
and
catechized
.
Let
vs
effectually
consider
of
these
things
,
and
be
no
longer
like
to
some
vndiscreet
,
and
foolish
master
,
who
to
please
a
fond
and
ouerweening
parent
,
marres
the
progresse
of
a
childe
,
in
raising
him
vp
to
a
higher
Forme
and
Author
before
hee
hath
learned
his
first
Rules
of
Grammer
:
What
followes
vpon
this
?
But
,
first
a
losse
of
our
owne
paines
and
labours
.
Looke
on
him
that
preacheth
twice
or
thrice
a
weeke
,
and
so
hath
continued
for
many
yeares
together
,
omitting
Catechizing
of
his
People
,
and
tell
me
,
if
hee
hath
reaped
so
much
fruit
of
his
long
labours
,
as
some
one
hath
done
of
one
yeares
paines
,
who
hath
ioyned
both
together
.
Secondly
,
An
emptie
ostentation
in
the
Hearer
;
A
rash
censuring
of
Church-Gouernement
and
Discipline
,
through
heate
of
Affection
and
want
of
Iudgement
.
Censorious
professors
,
are
ignorant
professors
;
try
it
when
you
please
,
this
you
shall
finde
,
that
those
who
spend
their
zeale
this
way
,
haue
not
wherewith
to
answer
you
if
you
question
with
them
about
Fundamentall
Points
.
For
as
the
Philosopher
teacheth
of
mad
,
and
phantasticall
men
,
they
are
very
apprehensiue
of
all
outward
accidents
,
because
their
soules
are
inwardly
emptie
,
and
vnfurnished
of
any
thing
of
worth
,
which
might
hold
the
inward
attention
of
their
minds
,
and
might
ballance
it
,
and
keepe
it
vpright
against
all
outward
occurrents
whatsoeuer
.
I
hasten
to
a
Conclusion
,
and
come
to
the
Third
and
last
thing
obseruable
in
Writing
,
wherein
indeed
the
Substance
of
it
doth
Consist
,
and
that
is
the
Species
.
Should
a
man
bee
able
to
giue
the
Reason
;
Shew
the
Manner
of
making
euery
letter
;
yet
vnlesse
he
giue
it
its
full
Proportion
and
Shape
,
he
doth
loose
his
praise
:
For
that
giueth
life
,
and
spirit
to
his
writing
.
Here
the
Particulars
considerable
are
many
,
I
will
content
my selfe
with
some
few
.
1.
The
Sizing
of
the
letter
would
be
looked
vnto
,
that
the
Depth
and
Fulnesse
bee
Proportionable
.
To
bee
euer
preaching
Law
,
and
harping
vpon
the
sad
string
of
Iudgement
,
is
not
well
.
Wee
beare
the
name
of
Spirituall
men
,
if
then
we
be
wanting
in
the
Comforting
part
of
our
office
,
where
is
the
Spirit
,
that
we
haue
our
denomination
from
?
The
Spirit
is
the
Comforter
,
if
then
a
Minister
can
,
or
doe
say
little
to
the
Comfort
of
distressed
consciences
,
may
it
not
be
questioned
where
this
spirit
is
?
Looke
vpon
the
Prophets
,
Apostles
,
and
Christ
himselfe
,
and
you
shall
see
what
great
care
they
had
alwaies
,
that
the
fulnesse
of
ioy
might
be
answerable
to
the
depth
of
sorrow
,
in
those
they
had
to
deale
withall
,
Exod.
14.13
.
2
Kings
19.6
.
Isay
50.4
.
Matth.
5.12
.
Luke
4.18
.
Iohn
14.1
.
Rom.
5.1
.
&
8.32
.
Phil.
4.4
.
2.
Whites
must
be
obserued
;
this
doth
grace
our
writing
much
.
Discerne
we
betwixt
Sheepe
and
Wolues
:
In
our
Sheepe
,
betwixt
the
wholesome
,
and
vnsound
:
In
the
Vnsound
,
betwixt
the
Weake
and
Tainted
:
In
the
Tainted
betwixt
the
Natures
,
Qualities
,
and
Degrees
of
the
infection
.
God
much
complaines
of
the
want
of
this
in
the
Shepheards
of
Israel
,
Ezek.
34.
they
did
not
discerne
betwixt
the
weake
and
strong
,
the
cleane
and
vncleane
to
proceed
accordingly
:
Let
vs
haue
a
speciall
regard
herein
,
that
we
breake
not
bruised
reeds
,
nor
make
the
hearts
of
the
Righteous
sad
within
them
.
Some
are
ignorantly
misled
,
as
those
who
went
with
Absolom
from
Ierusalem
,
doubtfull
disputations
,
Receiue
we
them
,
Rom.
14.1
.
While
there
appeares
a
true
desire
,
and
godly
endeauour
to
bee
better
informed
,
let
them
not
bee
too
hardly
dealt
withall
,
nor
punishment
and
compulsion
hastened
.
But
as
for
those
that
sinne
of
malicious
wickednesse
be
not
mercifull
vnto
those
men
.
But
how
will
you
distinguish
?
How
know
you
a
Hunger-bitten
Beggar
from
a
Canting
Rogue
?
one
speakes
with
Supplications
,
3.
Presse
not
too
much
on
that
part
of
the
letter
,
which
requires
a
fauourable
touch
,
nor
bee
sparing
in
that
part
,
which
requires
the
contrarie
.
There
is
one
course
in
our
Ministerie
to
bee
held
with
nouices
,
and
another
to
bee
held
with
those
who
are
of
riper
yeares
,
towards
the
one
sort
mother-like
indulgence
,
towards
the
other
,
father-like
grauitie
.
Thus
much
is
taught
vs
in
that
Allegorie
vsed
by
our
Sauiour
,
of
Wine
and
Vessells
,
by
way
of
Apologie
for
his
more
Mildenesse
in
his
Iniunctions
,
then
Iohn
vsed
to
his
Disciples
,
Matth.
9.17
.
Impose
wee
not
too
heauie
taskes
vpon
new
commers
on
,
nor
discourage
wee
them
with
ouer
great
austerity
:
4.
Keeepe
your
distances
,
betwixt
letter
and
letter
,
word
and
word
.
There
is
a
time
for
all
things
vnder
the
Sunne
(
saith
Solomon
,
Eccles.
3.1
.
)
So
a
time
for
Hearing
,
A
time
for
Reading
;
Another
for
Praying
,
&c.
All
are
Gods
Ordinances
,
one
may
not
iustle
out
the
other
,
but
each
is
to
haue
its
time
and
turne
,
Neh.
9.3
.
and
serued
in
its
Course
,
by
Gods
Stewards
,
for
the
feasting
of
his
Family
,
who
euer
haue
good
stomackes
,
and
like
hungry
men
feed
vpon
euery
dish
that
is
before
them
.
Serue
in
Gods
Commandements
;
set
before
them
which
you
will
,
they
are
for
it
.
If
the
First
Commandement
,
they
will
feed
,
Lord
haue
mercy
on
me
incline
my
heart
to
this
Law
.
If
the
Second
,
or
the
Third
,
their
stomacke
stands
alike
good
to
all
.
Or
if
you
commend
vnto
them
Prayer
with
the
seuerall
Requests
to
be
made
;
If
for
themselues
,
For
Loue
,
Faith
,
Feare
,
Repentance
,
&c.
you
shall
haue
them
at
it
,
wee
beseech
thee
to
heare
vs
good
Lord
.
Or
if
such
like
graces
are
to
be
beg'd
for
others
,
they
continue
alike
zealous
,
and
deuout
,
calling
to
God
for
Audience
:
Pitty
it
is
then
to
withhold
any
of
Gods
allowance
from
his
houshold
.
We
condemne
the
Papists
(
and
that
iustly
)
of
a
kinde
of
Sacriledge
,
in
withholding
the
Cup
from
Gods
people
,
and
can
we
be
innocent
if
we
detaine
any
part
of
that
which
is
allowed
;
The
laying
of
our
people
so
much
to
one
Breast
without
an
orderly
giuing
of
the
other
,
I
am
perswaded
,
is
a
cause
that
God
in
many
Congregations
dryeth
vp
that
Breast
that
was
so
(
in
a
manner
)
altogether
drawne
at
,
that
the
other
may
not
grow
dry
;
He
closeth
vp
the
wombe
of
her
who
was
fruitfull
,
that
shee
who
was
barren
may
reioyce
and
no
more
be
called
Barren
.
Onely
one
thing
more
is
wanting
to
make
vs
absolute
Pen-men
,
And
that
is
Ioyne
and
vnite
your
letters
together
in
an
orderly
and
comely
manner
,
First
,
Christ
and
Man
,
Colos.
2.19
.
Secondly
,
God
and
Man
,
Iohn
17.21
.
1
Iohn
1.3
.
Thirdly
,
Man
and
Angels
,
Colos.
1.20
.
Fourthly
,
Man
and
Man
,
Isay
11.6
,
7
,
8.
As
the
Hearts
of
Husbands
,
and
Wiues
;
Parents
and
Children
;
Neighbour
and
Neighbour
;
Maiestrates
and
Subiects
;
Prince
and
People
,
&c.
These
Rules
obserued
,
we
shall
be
Compleate
Scribes
indeed
;
And
when
as
other
shall
stand
in
need
of
Letters
Testimoniall
to
others
,
and
from
others
,
as
did
those
false
Apostles
,
2
Cor.
3.1
.
we
shall
need
to
goe
no
further
then
to
our
Flocks
and
People
,
saying
of
them
,
as
Saint
Paul
did
of
the
Church
of
Corinth
,
You
are
our
Epistle
;
yea
better
then
any
letters
Commendatory
wrote
with
Inke
and
Paper
can
be
;
for
they
run
here
,
and
there
,
and
may
soone
be
lost
;
but
our
Praise
is
written
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wherein
wee
doe
inwardly
reioyce
;
or
rather
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
cordibus
vestris
,
neuer
to
bee
blotted
out
.
And
whereas
other
Epistles
in
Hebrew
,
Greeke
,
or
Latine
,
are
read
of
none
but
such
as
vnderstand
the
Languages
.
This
Epistle
is
vnderstood
and
read
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Of
all
men
,
Of
what
Nation
soeuer
.
I
haue
done
,
and
now
descend
the
Mount
,
to
take
my
standing
at
the
bottome
of
the
Hill
amongst
my
Brethren
.
But
first
let
vs
Commend
all
to
Gods
good
blessing
,
as
our
mother
Church
hath
taught
vs
.
Grant
we
beseech
thee
Almighty
God
,
that
the
words
which
wee
haue
heard
this
day
,
&c.
FINIS
.