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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	place_n	signify_v	word_n	4,916	5	4.4090	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09449	The arte of prophecying, or, A treatise concerning the sacred and onely true manner and methode of preaching first written in Latine by Master William Perkins ; and now faithfully translated into English (for that it containeth many worthie things fit for the knowledge of men of all degrees) by Thomas Tuke.; Prophetica, sive, De sacra et vnica ratione concionandi tractatus. English	Perkins, William, 1558-1602.; Tuke, Thomas, d. 1657.	1607 (1607)	STC 19735.4; ESTC S4414	56,791	166

their tarrying in the desert 8. Filiation or Son-ship is either naturall or legall Naturall is by generation legall is by adoption which is to be testified by education and bringing vp and by succession in the kingdome and in Leuiration by the law of redemption 2. Sam. 21. 8. 1. Sam. 18. 19. And the King took the fiue sons of Michal the daughter of Saul whom she beare to Adriel the sonne of Barzilli the Mehalohite When Merab Sauls daughter shuld haue been giuen to Dauid she was giuen vnto Adriel a Mehalohite to wife The Reconciliation They are the naturall sonnes of Merab and the legall sonnes of Michal and therefore to beare doth onely signifie to bring vp to feede and to nourish For thus the sonnes of Machir Gen. 50. 23. are said to be borne nati on Iosephs knees that is brought vp Mat. 1. 12. Luk. 3. 27. Ieconias begat Salathiel Salathiel the sonne of Neri The Reconciliation Salathiel was the sonne of Neri by nature and the sonne of Ieconias legally in regard of succession in the same kingdome After this manner Zedekias is the brother of Ieconias or Iehoiakin 2. Chron. 36. 10. and vncle 2. King 14. 17. and son 1. Chro. 3. 16. His brother by generation and his sonne by the right of succession On this maner Matthew and Luke are reconciled in the genealogie of Christ. For the one followes the naturall order as Luke and the other the legall Consect 5. When the naturall sense of the place propounded is giuen by the fore-said helpes a signification of a word signifying diuers things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall bee giuen which is fitting to the place Thus the significations of Uau the prefixe or copulatiue are as Brunerus hath obserued in his Hebrew Grammer distinguished according to the diuersitie of the places It signifieth I. At Isa. 9. 10. Gen. 42. 10. II. Quoniam Isa. 53. 11. III. Quin Isa. 9. 11. Psalm 73. 4. IIII. id est Isa. 9. 14. 1. Sam. 17. 40. V. Idcirco Prou. 1. 18. VI. Ita vt Psal. 18. 39. Isa. 24. 20. VII Sic etiam Isa. 10. 10. 51. 11. VIII Et tamen 1. Chron. 5. 2. Nehe. 9. 19. IX Atqui Psal. 73. 2. 19. 6. X. Posteà tunc Isa. 16. 12. Gen. 3. 5. XI Autem Isa. 1. 21. Nehe. 2. 9. XII Etiam 2. Reg. 3. 8. XIII Num Isa. 37. 11. XIIII Sicut sicm Psal. 125. 2. Dan. 7. 2. XV. Qui quae quod Isa. 43. 8. XVI Quum Psal. 50. 17. XVII Vt Isa. 49. 6. XVIII Quamuis Iere. 31. 35. XIX Inquam Isa. 55. 1. XX. Idque Psal. 105. 12. XXI Atque ita Prou. 3. 4. XXII Et vt Isa 58. 5. 6. XXIII Quoniam ideo Psal. 109 17. XXIIII Imò Psal. 109. 18. XXV Nec non Psal. 72. 16. XXVI Verùm Psal. 73. 23. XXVII Etiamsi Iob. 19. 26. XXVIII Aut Psal. 139. 7. XXIX Quòd idque Psa. 139. 14. XXX Et verò Psal. 139. 17. XXXI Tum Nehe. 12. 27. XXXII Simulatque Iere 50. 43. XXXIII Si sin 2. Reg. 5. 17. XXXIIII Nec Isa. 41. 8. XXXV Hoc igitur Prou. 17. 33. XXXVI Vnà cùm Prou. 8. 18. XXXVII Quòd Gen. 47. 6. Thus it appeareth that Berech signifieth contrary things as to blesse to curse Iob. 1. 5. 1. King 21. 10. and 11. 2. 9. To conclude hence it is euident that Huchal Gen. 4. 26. doth not signifie Prophaned but Begun Reason 1. when Chalal signifieth to profane it ought to be ioyned with a nowne and to gouerne it but here it doth immediately follow Rara a verbe infinitiue Reason 2. Amongst many causes of the Deluge Moses reckoneth not the prophanation of Gods worship which notwithstanding should haue been chiefly noted if so bee that it had raigned among the people of God Consect 6. If a word giuen in the Bible whether it bee an Hebrew word or a Greeke if first it do agree with Grammaticall construction and with other approued copies if also it doe agree in respect of the sense with the circumstances and drift of the place and with the analogie of faith it is proper and naturall I lay downe this rule not because I thinke that the Hebrew and Greeke text is in all copies corrupted through the malice of the Iewes as Lindanus doth wickedly calumniate and after him all Papists but that the diuers readings which in some places haue crept in either by reason of the vnskilfulnesse or negligence and ouersight of the Notaries might be skanned and determined As Psal. 22. 16. In ordinary copies the words runne thus Caari that is As a Lion my hands and my feete In other copies the reading is diuers after this manner Caaru They haue digged or pierced my hands and my feete Now the rule propounded doth teach that this latter reading is to be followed For it agreeth 1. with Grammaticall construction 2. with the circumstances of the Psalme 3. with some ancient copies yea euen by the testimonie of the Iewes CHAP. VI. Of the right Diuiding of the word HItherto wee haue spoken of Interpreting the word Wee are now come to speake of the right cutting or the right diuiding of it Right cutting of the word is that whereby the word is made fit to edifie the people of God 2. Tim. 2. 15. Study to shew thy selfe approued vnto God a workeman that neede not to be ashamed diuiding or cutting the word of trueth aright It is a Metaphor taken it may bee from the Leuites who might not cut the members of the sacrifices without due consideration Isai. 50. 4. The Lord hath giuen me the tongue of the learned that I might know to minister a word in due season to him that is wearie The partes thereof are two Resolution or partition and Application Resolution is that whereby the place propounded is as a weauers web resolued or vntwisted and vnloosed into sundrie doctrines Act. 18. 28. Mightilie he confuted the Iewes with great vehemencie publikely shewing by Scriptures that Iesus was that Christ. Resolution is either Notation or Collection Notation is when as the doctrine is expressed in the place propounded Rom. 3. 9. We haue alreadie proued that all both Iewes and Gentiles are vnder sinne 10. As it is written there is none righteous no not one 11. There is none that vnderstandeth none that seeketh God 12. All are gone out of the way they haue been made altogether vnprofitable there is none that doth good no not one Act. 2. 24. Whom God hath raised vp and loosed the sorrowes of death because it was impossible that he shuld be held of it 25. For Dauid saith concerning him I beheld the Lord alwaies before me for he is at my right hand that I should not bee shaken 26. Therefore did mine heart reioyee and my tongue was glad and moreouer also my flesh shall rest in hope 27. Because thou wilt not not leaue my soule with the dead neither wilt suffer thine holy one to see corruption

16. Gen. 48. 22. And were remooued into Sychem and were put in the Sepulcre that Abraham had bought for monie of the sonnes of Emor sonne of Sychem I that is Iacob haue giuen vnto thee one portion aboue thy brethren which I gat out of the hand of the Ammorite by my sword and by my bow Zach. 11. 13. Matth. 27. 9. And I tooke the thirtie peeces of siluer and cast them to the potter in the house of the Lord. Then was fulfilled that which was spoken by Ieremie the Prophet saying and they tooke thirtie siluer peeces c. CHAP. V. Of the waies of expounding THe manner or waies of Interpreting are according to the places of scripture which are to be handled Places are either Analogical plaine or Crypticall and darke Analogicall places are such as haue an apparent meaning agreeable to the analogie of faith and that at the first view Concerning these places receiue this Rule If the naturall signification of the words of the place propounded doe agree with the circumstances of the same place it is the proper meaning of the place As for example Act. 10. 43. To him also giue all the Prophets witnes that through his name all that beleeue in him shall receiue remission of sins The significatiō of the words of this place is very manifest to wit that Iesus Christ doth giue righteousnesse and euerlasting life to those that doe beleeue in him And this sense wee doe presently admit without any delay because wee see that it doth agree with the analogie of faith and with the holy scriptures We must further know that euery article and doctrine concerning faith and maners which is necessary vnto saluation is very plainely deliuered in the Scriptures Crypticall or hidden places are those which are difficult and darke for the expounding of them let this be thy Rule and leader If the natiue or naturall signification of the words doe manifestly disagree with either the analogy of faith or very perspicuous places of the Scripture thē the other meaning which is giuen of the place propounded is naturall and proper if it agree with contrarie and like places with the circumstances and wordes of the place and with the nature of that thing which is intreated of As for example 1. Cor. 11. 24. This is my body which is broken for you The sense that is giuen by some This bread is indeed and properlie the bodie of Christ namely by conuersion Or the body of Christ in vnder or with the bread The vnfitnesse of this sense The letter or words vsed in this place being retained or expounded accordingly without any alteration doth disagree with an article of the faith He ascended into heauen and with the nature of a Sacrament which ought to be a Memoriall of the bodie of Christ absent Therefore a new exposition is to be sought for A new or second sense In this place the bread is a signe of my bodie by a Metonymie of the subiect for the adiunct The fitnes of this exposition First it agrees with the analogy of faith 1. He ascended truly into heauen that is he was taken vp out of the earth into heaued locally and visibly Therefore his bodie is not to be receiued with the mouth at the Communion but by faith 〈…〉 prehending it in the heauen 2. Borne of the Uirgin marie c. Therfore he had a true and naturall bodle being long broad thicke seated and circumscribed in some place Whereby it appeareth that the bread in the Supper cannot bee properly his very bodie but only a signe or pledge thereof Secondly this sense consenteth with the circumstances of the place propounded 1. He tooke he brake it Here it is not likely that Christ sitting amongst his disciples did take and breake his owne bodie with his hands Therefore the bread is no more then a signe and seale 2. Deliuered or giuen for you The bread can in no wise be said to bee giuen for vs but the bodie of Christ therefore the bread is not properly the bodie but symbolically or by way of signification 3. The Cup is the new Testament not properly but by a Metonymie therefore nothing hindreth but that a Metonymie may be as well in these words This is my bodie 4. Christ himselfe did eate of the bread but he did not eate himself 5. Doe yee this in remembrance of me therefore Christ is not corporallie present to the mouth but spiritually to the faith of the heart 6. Untill he come therefore Christ is absent in his bodie 7. Christ said not Vnder the forme of bread or in the bread but he said This that is This bread is my bodie Thirdly this sense accords with the nature of a sacrament in which wee must make a proportion and resemblance betweene the signe and the thing signified which here can bee none if the bread bee properly the bodie Fourthly it agrees with like places Gen. 17. 10. This is my couenant which yee shall keepe betwixt you and me .11 Ye shall circumcise the fore-skin of your flesh and it shall be a signe of the couenant between me and you 1. Cor. 10. 4. They dranke of the spirituall Rocke that followed them and the Rocke was Christ. Rom. 4. 11. Hee receiued the signe of Circumcision which might seale the righteousnes of faith Exod. 12. 1. The Lambe is the Lords Passeouer Verse 13. It is a signe of his passing ouer Act. 2. 38. Be baptised for the remission of sinnes Ioh. 6. 35. And Iesus said vnto them I am the bread of life he that commeth vnto me shall not hunger and hee that beleeueth in me shall neuer thirst 1. Cor. 10. 16. The cup of blessing which wee blesse is it not the Communion of the bloud of Christ The bread which we break is it not the communion of the body of Christ that is a signe of the communion Fiftly it agreeth with the lawes of Logique For one disparate is not spoken or predicated of another but by a borrowed speech Sixtly it is agreeable to the common custome of speaking So we put the Fasces or bundle of rods vsed to bee caried before Magistrates for gouernement it selfe the gowne we put for peace and the laurell garland for a triumph as in Tully Cedant armatogae concedat laurea linguae Therefore this other sense is proper Now from this fruitfull Rule doe arise many consectaries or conclusions necessarie for the vnderstanding of the Scriptures Consectary 1. The supply of euery word which is wanting is fitting for the place propounded if it agree with the analogie or squire of faith and with the circumstances and words of the same place As for example Ephes. 3. 1. For which cause I Paul the prisoner of Iesus Christ for you Gentiles The sentence is defectiue therefore a supply must be made And let this bee the supplie I will be an Embassadour for you Gentiles This is not fit because Paul was not an Embassadour for the Gentiles but

neere with their mouth and honor me with their lips but their heart they reremooue farre from me and their reuerence towards mee is by the commandemēt of men When this people draweth neere vnto me they honour mee with their mouth and with their lippes but they remooue their heart farre from me 9. In vaine doe they worship me teaching for doctrines the cōmandements of men Gen. 2. 24. Mat. 19. 5. Wherefore a man shall leaue his father and his mother and shall cleane vnto his wife and they shall be one flesh Wherefore a man shall leaue father and mother shal cleane vnto his wife they which were two shall be one flesh Isai. 50. 20. Rom. 11. 26. And the Redeemer shall come vnto Sion and vnto them that turne from iniquitie in Iacob saith the Lord. The Deliuerer shall come out of Sion and shall turne away the vngodlines from Iacob A fourth cause is for application sake that the type might bee fitted vnto the trueth and the generall to a ceretaine speciall and so contrariwise Ionas 1. 17. Matth. 12. 39. Now the Lord had prepared a great fish to swallow vp Ionah And Ionah was in the bellie of the fish three daies and three nights An euill and adulterous generation seeketh a signe but no signe shall be giuen vnto it saue the signe of the Prophet Ionas 40. For as Ionas was three dayes and three nights in the whales bellie So shall the Son of Man be c. Esay 61. 1. Luk. 4. 18. The Spirit of the Lord God is vpō me therefore hath the Lord annointed mee hee hath sent mee to preach good tidings vnto the poore to bind vp the broken hearted to preach libertie to the Captiues and to thē that are bound the opening of the prison verse 2 To preach the acceptable yere of the Lord and the day of vengeance of our god The Spirit of the Lord is vpon mee therefore he hath annointed mee that I should preach good tidings to the poore hee hath sent me to heale the broken in heart that I should preach deliuerance to the Captiues c. verse 21 This day is this Scripture fulfilled in your eares Psal. 69. 27. Iohn 19. 28. They gaue me gall for my meate and in my thirst they gaue me vineger to drinke That the Scripture might bee fulfilled hee said I thirst verse 29 Therfore there was set a vessell full of vineger and they filled a sponge with vineger and put it about an bysope stalke put it to his mouth Exod. 12. 46. Ioh. 19. 36. Neither shall yee breake a bone thereof These things were done that the Scripture might bee fulfilled which saith there shall not a bone of him be broken Psal. 69. 25. Acts 1. 20. Let their habitations be voyd and let none dwell in their tents It is written in the booke of the Psalmes Let his habitation be void and lēt no man dwell therein Fiftly some things are omitted for breuitie sake or because they do not agree with the matter in hand Zach. 9. 9. Matth. 21. 5. Reioyce greatly O daughter Sion shout for ioy O daughter Tell ye the daughter of Sion behold thy King commeth vnto Ierusalem behold thy King commeth vnto thee He is Iust and saued himselfe poore and riding vpon an Asse and vpon a colt the foule of an Asse thee meek and sitting vpon an Asse and a colt the foale of an Asse vsed to the yoke The second collation is of the place propounded with other places and those againe are either like or vnlike Places that are alike are such as by certaine waies or in some sort agree one with another And places doe agree either in their phrase and manner of speech or in sense Places that agree as concerning the phrase are such as these Gen. 28. 12. Iohn 1. 51. Then he dreamed behold there stoode a ladder vpon the earth and the top of it reached vp to heauen and loe the Angels of God went vp And he said vnto him Uerilie verilie I say vnto you hereafter shall yee see the heauen open And the Angels of God ascending descending and downe by it vpon the Son of man Gen. 3. 15. Rom. 16. 20. I will also put enmitie betweene thee and the woman and between thy seede and her seede Hee shall break thine head and thou shalt bruise his heele The God of peace shall breake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sathan vnder your feete Gen. 8. 20. Ephes. 5. 2. Then Noah built an Altar to the Lord and tooke of euerie cleane beast and of euery cleane foule and offered burnt offerings vpon the Altar 21. And the Lord smelled a sauour ofrest and said Christ hath loued vs and giuen himself for vs an offering and a sacrifice of a sweet smelling sauour to God For the finding out of these places the Greeke and Hebrew concordances serue very fitlie Places which agree in sense are those that haue the same meaning Here excelleth the comparing of a generall place with a special exāple in the same kind as Prou. 28. 13. Psal. 32. 3. 4. He that hideth his sinnes shall not prosper but he that confesseth and forsaketh them shall find mercy When I held my tongue my bones consumed c. 5. I acknowledged my finne vnto thee neither hid I mine iniquitie I said I will confesse against my selfe my wickednes vnto the Lord and thou forgauest the punishmēt of my sinne 2. Sam. 15. 25. 1. Pet. 5. 6. The King charged Zadok saying carrie the Arke of God againe into the citie If I shall find fauour in the eies of the Lord he wil bring me again and shew mee both it and the tabernacle thereof verse 26 But if he thus say I haue no delight in thee Behold here am I let him doe to mee as seemeth good in his eyes Humble your selues therefore vnder the mightie hand of God that he may extol you in due time Thou shalt haue readie very manie places of this kind in the Common-places of Marlorate gathered together with diligence And thus much for places that are alike Places that are vnlike are those which in shew doe not agree either in respect of the phrase or in regard of the meaning As Rom. 3. 28. Iam. 2. 24. Therefore we conclude that a man is iustified by faith without the workes of the Law Yee see therefore how that of works a man is iustified and not of faith onlie 1. King 9. 28. 2. Chron. 8. 18. And they came to Ophir they fetched from thence foure hundred and twenty talents of gold and brought it to King Salomon And they went with the seruants of Salomon to Ophir brought from thence foure hundred and fiftie talents of gold and brought them to King Salomon Acts. 7. 14. Gen. 46. 27. Then sent Ioseph and caused his father to bee brought and all his kindred euen threescore and fifteen soules All the soules of the house of Iacob which came into Aegypt are threescore ten Act. 7.

shewing of the spirit Humane wisedome must bee concealed whether it be in the matter of the sermon or in the setting forth of the words because the preaching of the word is the Testimonie of God and the profession of the knowledge of Christ and not of humane skill and againe because the hearers ought not to ascribe their faith to the gifts of men but to the power of Gods word 1. Cor. 2. 1. When I came vnto you brethren I came not with the eminencie of eloquence or of wisdome declaring vnto you the testimonie of God 2. For I did not decree to know any thing among you but Iesus Christ and him crucified 5. That your faith should not consist in the wisedome of men but in the power of God If any man thinke that by this meanes barbarisme should bee brought into pulpits hee must vnderstand that the Minister may yea and must priuatly vse at his libertie the artes philosophie and varietie of reading whilest he is in framing his sermon but he ought in publike to conceale all these from the people and not to make the least oftentation Artis etiam est celare artem it is also a point of Art to conceale Art The Demonstration of the spirit is when as the Minister of the word doth in the time of preaching so behaue himselfe that all euen ignorant persons vnbeleeuers may iudge that it is not so much hee that speaketh as the Spirit of God in him and by him 1. Cor. 2. 4. Neither was my speech and my preaching in the perswasiue words of mans wisedome but in the demonstration of the spirit and of power And 14. 42. If all prophecie and there enter in an vnbeleeuer or one that is ignorant hee is reprooued of all be is iudged of all 25. And so the secrets of his hart are disclosed so falling vpon his face he willworship God returning word that God indeed is amōg you And 4. 19. I wil come vnto you shortly and I wil know not their words that are puffed vp but their power 20. For the kingdome of God is not in words but in power Mich. 3. 8. I am filled with power by the spirit of the Lord and with iudgement and might to shew Iacob his defection and to Israel his sinne This makes the ministerie to bee liuely and powerfull Luk. 11. 27. And it came to passe when he had spoken these things that a certaine woman of the multitude lifting vp her voyce said vnto him Blessed is the wombe that bare thee and the breasts that gaue thee sucke This demonstration is either in speech or in gesture The speech must be spirituall and gracious That speech is spirituall which the holy Spirit doth teach 1. Cor. 2. 13. Which things also we speake not in the words which mans wisedome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall things And it is a speech both simple and perspicuous fit both for the peoples vnderstanding and to expresse the maiestie of the spirit Act. 17. 2. Paul disputed with them three sabbath dayes out of the Scriptures 3. Opening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shewing that Christ must suffer and rise againe Gal. 3. 1. O yee foolish Galatians to whom Iesus Christ before was described in your sight and among you crucified 2. Cor. 4. 2. But wee haue cast from vs the clokes of shame and walke not in craftines neither handle we the word of God deceitfullie but in declaration of the trueth wee approoue our selues to euery mans conscience in the sight of God 3. If our Gospell be then hid it is hid to them that perish 4. In whom the God of this world hath blinded the mindes that is of the infidels c. Wherefore neither the words of arts nor Greeke and Latin phrases and quirks must bee intermingled in the sermon 1. They disturbe the mindes of the auditours that they cannot fit those things which went afore with those that follow 2. A strange word hindreth the vnderstanding of those things that are spoken 3. It drawes the mind away from the purpose to some other matter Here also the telling of tales and all profane and ridiculous speeches must be omitted The speech is gracious wherein the grace of the heart is expressed Luk. 4. 22. And all bare witnes of him and wondred at the gracious words which proceeded out of his mouth Iohn 7. 46. The Officers answered neuer man spake like this man Grace is either of the Person or of the Ministerie Grace of the person is the holines of the heart and an vnblameable life Which howsoeuer it makes not a Minister yet is it very necessarie 1. Because the doctrine of the word is hard both to bee vnderstood and to bee practised therefore the Minister ought to expresse that by his example which he teacheth as it were by a type 1. Pet. 5. 3. Not as though yee were Lords ouer Gods heritage but that yee may be examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 types to the flocke 1. Tim. 4. 12. Be an example to the faithfull both in word and conuersation Phil. 4. 8. Furthermore brethren whatsoeuer things are true whatsoeuer things are honest thinke on these things 9. Which yee haue both learned and receiued and heard and seene in me those things doe and the God of peace shall be with you 2. He that is not godly howsoeuer he may vnderstand the scriptures yet doth he not perceiue the inward sense and experience of the word in his heart Psalm 25. 8. The Lord is good and right therefore he teacheth sinners his way 9. He maketh the meeke to walke in the Law and teacheth the meeke his way Amos 3. 7. Surely the Lord God will doe nothing but he reuealeth his secret to his seruants the Prophets Gen. 18. 17. And the Lord said Shall I hide from Abraham the thing which I am about to do 18. Seeing that Abraham shall be indeede the father of a great and mightie nation c. 29. For I know him that he will command his sonnes and his household after him that they keepe the way of the Lord to doe righteousnes and iudgement 3. It is a thing execrable in the sight of God that godly speech should bee conioyned with an vngodly life Psalm 50. 16. 17. Vnto the wicked God saith what hast thou to doe to declare mine ordinances and to take my couenant into thy mouth seeing thou hatest to be reformed It is a strange sight to see him that is the guide of the way to others to wander out of the way himselfe and to see a Physitian of others to be full of botches himselfe in the meane while as Nazianzene speaketh 4. It is an ecclesiasticall secret That the Minister ought to couer his infirmities that they bee not seene For the simple people behold not the ministerie but the person of y e Minister Herod heard Iohn Baptist willingly not because hee was a good minister but because he