of the eyes signifieth sorrow and heauines Luk. 18. 13. But the Publican standing afarre off would not so much as lift vp his eyes vnto heauen but hee smote his breast saying God be mercifull to me a sinner Concerning the gesture other precepts cannot be deliuered only let the ensample of the grauest Ministers in this kind be in stead of a Rule CHAP. XI Of conceiuing of Prayer HItherto hath bin spoken cōcerning Preaching of the word it remaineth now to speake of the conceiuing of praiers which is the second part of Prophecying whereby the Minister is the voyce of the people in calling vpon God Luk. 11. 1. One of his Disciples said vnto him Lord teach vs to pray as Iohn also taught his Disciples 1. Sam. 14. 24. Here are to be considered 1. The matter thereof first the wants and sinnes of the people and then the graces of God and the blessings they stand in neede of 1. Tim. 2. 1. I exhort therefore aboue all things that supplications be made for all men 2. For Kings and those that are in authoritie Tertul. Apolog. saith Wee doe all pray for all Emperours that they may obtaine a long life a quiet raigne a safe familie couragious armies a faithfull Counsell loyall subiects a peaceable world and whatsoeuer things are desired of a man and of Caesar Againe Wee pray for Emperours for their ministers and powers for the state of the time for the quietnes of their affaires and for the delaying of their death The Lords prayer reduceth this matter to sixe heads which are Gods glorie kingdome obedience the preseruation of the life the remission of sinnes and the strengthning of the spirit 2 The forme thereof 1. Let there be one voyce and that the Ministers alone the people being in the meane while silent and shewing their assent at the end by saying Amen Act. 4. 24. Who when they had heard these things they lift vp their voyce with one accord vnto God and said c. Nehem. 8. 6. And Ezra praised the Lord the great God and all the people answered Amen Amen 1. Cor. 14. 16. Else when thou blessest with the spirit how shall he that supplieth the place of the vnlearned say Amen at thy giuing of thankes Iustine in his 2. Apolog. to Antoninus saith When the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 President hath finished his prayers and thankes-giuings all the people that are present crie out with a fauourable approbation saying Amen Athanasius Apolog. ad Constant. Imp. Euseb. lib. 7. cap. 8. Ierome Prooem 2. in Gal. 2. Let the voyce bee vnderstood 1. Cor. 14. 15. I will pray with the spirit I will pray also with the vnderstanding I will sing with the spirit I will sing with the vnderstanding also 3. Let the voice be continued not iagged and abrupt that idle repetitions may be auoided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6. 7. 4. The parts which are three Consideration Ordering and Vttering of it Consideration is that whereby fit matter for the framing of prayers is diligently searched for Ordering is that whereby the matter being found out is disposed in the mind in a certaine order Prolation or vttring of it is that whereby it is orderly pronounced in publike to the edifying of the people Trin-vni Deo Gloria THE ORDER AND SVMME of the sacred and only methode of Preaching 1. To read the Text distinctly out of the Canonicall Scriptures 2. To giue the sense and vnderstanding of it being read by the Scripture it selfe 3. To collect a few and profitable points of doctrine out of the naturall sense 4. To applie if he haue the gift the doctrines rightly collected to the life and manners of men in a simple and plaine speech The Summe of the Summe Preach one Christ by Christ to the praise of Christ. The Writers which lent their helpe to the framing of this Arte of Prophecying are Augustine Hemingius Hyperius Erasmus Illyricus Wigandus Iacobus Matthias Theodorus Beza Franciscus Iunius Soli Deo gloria 1 2 3 4 Exo. 10. 21. Psa. 147. 19 Exo. 13. 22 * or when * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Or the word of God is the whole and onely matter about which preaching is exercised it is the field in which the Preacher must containe himselfe * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The Maior or Proposition * The Minor or Assumption * The conclusion * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Eeclesiastes * The booke of Canticles * Or husband and spouse * That is the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Probatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3500. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Opening of the text * Of sound iu de ement or sound iudicious and consonant to Gods word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * occulta * quia * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * irata * Vexillum * loafe * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Signi Beneplaciti * Vbique passim * Non. * That is when one or moe words are wanting * VVhen some words abound * It is when vvords signifie more then shew for or seem * Coiunctio * They inlarge the sense * It is when the contrarie to that which was spoken is meant it is used in slouting sometimes * That is the second foureteenth generation mentioned in Mat. 1. 17 in vvhich place three fourteeene generations are set down * De iure according to law or equitie * That is as fully finished or as but in the finishing Vltimi ann◠* To vnderstand this reade Deut. 25. 5. These Aduerbs and Coniunctions I doe of purpose not translate as being fittest in Latin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Rom. 15. 4 * Or general * Or specials and particulars of that kind or generall * Aduerb any thing out of any thing quidlibetè quolibet * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath created * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be hath possessed * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Euangelicè * Indefinenter * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Or though but. * Godly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sopitam fidem Isa. 1. 1 2 3 4. * i. If it be limited and meant to them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Improouing confuting * Or gouernment of the familie oiconomia * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Memoriter * Non verba sed virtutem * In verse
Spirituall Gracious grace is of 1. The person to wit holinesse 1. An inward feeling 2. A good conscience 3. The feare of God 4. A loue of the people 2. Of the Ministerie Authoritie Zeale The gesture and action of The voyce The bodie 2. Conceiuing of publique Prayer in which note 1. The matter 2. The forme 3. The parts Meditation Ordering Vttering THE ARTE OF PROPHECYING CHAP. 1. THe Arte or facultie of Prophecying is a sacred doctrine of exercising Prophecie rightly Prophecie or Prophecying is a publique and solemne speech of the Prophet pertaining to the worship of God and to the saluation of our neighbour 1. Cor. 14. 3. But he that prophecieth speaketh vnto men to edification to exhortation and to consolation Verse 24. But if all prophecie and there come in one that beleeueth not or one vnlearned he is rebuked of all men and is iudged of all men Rom. 1. 9. God is my witnes whom I serue or worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my spirit in the Gospell of his Sonne CHAP. II. Of the Preaching of the Word THere are two parts of Prophecie Preaching of the Word and Conceiuing of Prayers For in speaking there are onely two duties of the Prophet that is of the Minister of the word to wit Preaching of the word and Praying vnto God in the name of the people Rom. 12. Hauing prophecie let vs prophecie according to the proportion of faith Gen. 20. 7. Deliuer the man his wife againe for he is a Prophet and when he shall pray for thee thou shalt liue For this cause the word Prophecie is giuen also to prayers 1. Chron. 25. 1. The sonnes of Asaph and Heman and Ieduthun who were singers prophecied with Harpes with Uials and with cymbals 1. King 18. 26. The Prophets of Baal called vpon the name of Baal from morning to noone 29. And when mid-day was passed and they had prophecied vntill the offering of the euening sacrifice And euery Prophet is partly the voyce of God to wit in preaching and partlie the voyce of the people in the acte of praying Ier. 15. 19. If thou take away the precious frō the vile thou shalt be as it were My Mouth Nehe. 8. 6. And Hezra blessed the Lord the great God and all the people answered Amen Preaching of the word is Prophecying in the name and roome of Christ whereby men are called to the state of Grace and conserued in it 2. Cor. 5. 19. And hath committed to vs the word of reconciliation 20. Therefore wee are Embassadours for Christ as though God did beseech you by vs we pray you in the name of Christ that ye be reconciled to God 2. Thes. 2. 13. 14. God hath from the beginning elected you to saluation through sanstification of the Spirit and faith embracing the trueth whereunto he called you by our Gospell Rom. 1. 16. The Gospel is the power of God to saluation to euery one that beleeueth Prou. 29. 18. When there is no vision the people are naked Rom. 10. 14. CHAP. III. Of the Word of God THe perfect and equall obiect of Preaching is the Word of God Lok 16. 29. They haue Moses and the Prophets let them heare them Mat. 23. 2. The Scribes and Pharises sit in Moses chaire that is they teach the doctrine of Moses which they doe professe 3. All therefore whatsoeuer they bid you obserue that obserue and doe The Word of God is the wisedome of God concerning the trueth which is according vnto godlinesse descending from aboue Iam. 3. 17. But the wisedome which is from aboue is first pure c. Tit. 1. 1. Paul a Seruant of God according to the acknowledging of the trueth which is according vnto godlines Admirable is the excellencie of the Word which is euident partly by the nature thereof partly by the operation The excellencie of the nature is either the perfection thereof or the eternitie The perfection is either the sufficiencie or the puritie The sufficiencie is that whereby the word of God is so compleat that nothing may be either put to it or taken from it which appertaineth to the proper end thereof Psal. 19. 7. The Law of the Lord is perfect conuerting the soule Deut. 12. 32. Whatsoeuer I commaund you take heede yee doe it thou shalt put nothing thereto nor take ought therefrom Reuel 22. 18. 19. The puritie thereof is whereby it remaineth entire in it selfe voide of deceit and errour Psalm 12. 6. The words of the Lord are pure words as siluer tried in a furnace of earth fined seuen times The eternity of the word is that whereby it abideth inuiolable and cannot passe vntill all that which it commandeth bee fully accomplished Matth. 5. 18. The excellencie of operation is that wherby it is endowed with virtue first to discerne the spirit of man Heb. 4. 12. For the word of God is liuely and mightie in operation and sharper then any two-edged sword and entreth through euen to the deuiding asunder of the soule and spirit and of the ioynts and the marrow aad discerneth the thoughts and intents of the heart Secondly to bind the conscience Iam. 4. 12. There is one Law-giuer who is able to saue and to destroy Esa. 33. 21. The Lord is our Iudge the Lord is our Law-giuer the Lord is our King he will saue vs. To bind the conscience is to constraine it either to accuse vs or to excuse vs of sinne before God The Word is in the holy Scripture The Scripture is the word of God written in a language fit for the Church by men immediately called to be the Clerks or Secretaries of the holy Ghost 2. Pet. 1. 21. For prophecie came not in old time by the will of man but the holy men of God spake as they were carried and mooued by the holy Ghost It is called Canonicall because it is as it were a Canon that is to say a Rule or Line of the Master workman by the helpe whereof the truth is both first to be found out and also afterwards to be examined Gal. 6. 16. And as many as walke according to this Canon or Rule Therefore the supreame and absolute determination and iudgement of the controuersies of the Church ought to be giuen vnto it The Summe of the Scripture is conteined in such a syllogisme or forme of reasoning as this is which followeth The true Messias shall be both God and Man of the seede of Dauid he shall be borne of a Uirgin he shall bring the Gospell forth of his Fathers bosome he shall satisfie the Law he shall offer vp himselfe a sacrifice for the sinnes of the faithfull he shall conquer death by dying and rising againe he shall ascend into heauen and in his due time hee shall returne vnto iudgement But Iesus of Nazaret the Sonne of Mary is such a one He therefore is the true Messias In this syllogisme the Maior is the scope or principall drift in all the writings
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.
for Christ. Let another bee giuen haue boasted for you Gentiles But this seemeth to be something too bold neither is any such like speech to bee met with in any part of the scriptures Therefore the sentence may be fitly supplied after this maner For which cause I Paul am the prisoner of Iesus Christ for you Gentiles The same may be said of the rest Defectiue Speeches Their Supplie Esay 1. 13.  I cannot iniquity I cannot beare iniquitie Luk. 13. 9.  And if it beare fruit if not then after thou shalt cut it downe And if it beare fruit thou shalt let it stand if not then after thou shalt cut it downe Exod. 4. 25.  Then Zippora took Then Zippora took a sharpe and cut away the foreskin of her sonne a sharpe knife and cut c. 2. Sam. 21. 16.  Isbi Benod which of the sonnes of a certain Giāt the weight of whose sword the weight of three hundred shickles of steele and he girded with a new Isbi Benod who was of the sonnes of a certaine Giant the weight of whose sword or speares head mucronis was the weight of three hundred shiekles of steele and he was girded with a new sword 1. Cor. 9. 25.  And euery man that prooueth masteries is continent in al things and they to obtaine a corruptible crowne but we for an vncorruptible And they are continent to obtaine a corruptible crowne c. Exod. 19. 4.  You haue seene how as it were vpon I haue carried you vpon Eagles wings Eagles wings Consect 2. If that other exposition giuen of the place propounded doe change one nowne or name for another then the words of the place containe in them a trope or berowed speech Hence arise many cautions concerning sacred tropes 1 An Anthropo-pathia is a sacred Metaphor wherby those things that are properly spoken of man are by a similitude attributed vnto God Hence it is that the soule of God is put for his life or essence Ierem. 5. 29. Or shall not my soule be auenged of such a nation as this Head is vsed for prince or aboue 1. Cor. 11. 3. God is the head of Christ. His face is put for fauour or anger Psal. 30. 7. Thou didst hide thy face and I was troubled Psal. 34. 16. The face of the Lord is angrie at those that doe euill His eyes are vsed for grace and prouidence Psal. 34. 15. The eyes of the Lord are vpon the iust The apple of his eye signifieth a thing very deare Zach. 2. 8. He that toucheth you toucheth the apple of mine eye His eares are put for his accepting of mens prayers His nostrils for indignation His hands for power and protectiō His arme for strength and fortitude His right hand for authoritie and power His finger for vertue His foote for gouernement and might Psal. 110. 3. His smelling for his acceptation of something Genes 8. 21. He smelled the sauour of rest Repentance is vsed for the alteration of things and actions made by God 2 A sacramentall Metonymie is that whereby the name of the adiunct as also of the helping cause is put for the thing represented in the Sacrament or whereby the signe is put for the thing signified or contrarily Genes 2. 9. The tree of life the tree of the knowledge of good and euill that is the tree which is a signe of these Gen. 22. 14. Abraham called the name of that place The Lord will see or prouide that is it is a signe that the Lord will doe so Gen. 28. 22. The stone is called Gods house Exod. 12. The Paschall Lambe is the passing ouer Exod. 17. 15. The Altar is called The Lord is my standard or banner Ezek. 48. 35. Ierusalem is named The Lord is there Leuit. 16. The Priest is termed a satisfier Ioh. 1. Christ is called a Lambe Behold the Lambe of God which taketh away the sinnes of the world The Paschall Lambe is called Christ. 1. Cor. 5. 7. Our Passeouer Christ is sacrificed for vs. And in the same place Christians are said to bee vnleauened Rom. 3. 25. Christ is termed the propitiatorie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the couer of the Arke of the Couenant 1. Cor. 10. Christians are said to be one bread And the Rocke is called Christ. Tit. 3. 5. Baptisme is named the washing of the new birth 1. Cor. 11. The Cup is called the new Testament and the bread is said to be the bodie of Christ. 3 The communication of the properties is a Synecdoche by the which by reason of the personall vnion that is spoken of the whole person of Christ which doth properly belong to one of his two natures Act. 20. 28. To feede the Church of God which he hath purchased with his owne blood Ioh. 3. 13. For no man ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen 1. Cor. 2. 8. For had they knowne it they would not haue crucified the Lord of glorie Ioh. 8. 58. Iesus said vnto them Uerily verily I say vnto you before Abraham was I am Luk. 2. 52. And Iesus increased in wisedome and in stature and in fauour with God and man This communication of the properties hath place only in the concrete and not in the abstract Concrete is the name of the whole person as God Man Christ c. Abstract is a name of either of the two natures considered apart as the Godhead Manhead c. 4 Things spoken of God which carrie with them the shew of euill must be vnderstood in regard of his operatiue or working permission Nehem. 9. 37. And it yeeldeth much fruit vnto the Kings whom thou hast set ouer vs because of our sinnes and they haue dominion ouer our bodies and ouer our cattell at their pleasure and we are in great affliction Isa. 19. 14. The Lord hath mingled among them the spirit of errors and they haue caused Aegypt to erre in euerie worke thereof Exod. 4. and 9. and 11. and 14. God doth harden the heart of Pharaoh Deut. 2. 30. The Lord thy God hath hardened his spirit and made his heart obstinate because hee would deliuer him into thine hand as appeareth this day Iosh. 11. 20. It came of the Lord that their heart was hardened that they might come against Israel in battell to the intent that they should destroy them vtterly and shew them no mercie but bring them to nought 1. Sam. 2. 25. They hearkened not to the voice of their father because the Lord meant to destroy them 2. Chron. 22. 7. The destruction of Ahaziah came from God Psal. 105. 25. He turned their heart to hate his people and to worke craftily against his seruants Rom. 1. 28. God deliuered them vp to a reprobate minde 2. Thess. 2. 11. God will send them strong delusions that they may beleeue lies Ezek. 14. 9. And when that Prophet shall be inticed to speake a prophecie I the Lord
9. 8. Reprooue not a scorner lest hee hate thee Act. 19. 9. But when certaine men were hardned and would not obey speaking euill of the way of the Lord before the multitude he departed from them and separated the Disciples from them II. Some are teachable but yet ignorant To these men the Catechisme must bee deliuered Act. 18. 25. Apollos was catechized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the way of the Lord. And he spake feruentlie in the spirit taught diligently the things of the Lord knowing only the baptisme of Iohn 26. And hee began to speake boldlie in the Synagogue Whom when Aquila and. Priscilla had heard they tooke him vnto them and expounded vnto him the way of God more perfectly Luk. 1. 4. That thou maist know the trueth of those things whereof thou hast been catechized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or instructed The catechisme is the doctrine of the foundation of Christian religion brieflie propounded for the helpe of the vnderstanding and memorie in questions and answers made by the liuely voyce The matter therfore of the Catechisme is the foundation of religion The foundation is a certaine summe of the principles of Christianitie Heb. 5. 12. For when as concerning the time ye ought to be teachers yet haue yee neede againe that we teach you the first principles of the word of God A principle is that which doth directly and immediatly serue both for the saluation of men and for the glorie of God which being also denied and ouerturned no saluation can be hoped for There are especiallie sixe principles Repentance Faith Baptismes that is the Sacraments Imposition of hands that is the ministerie of the word by a Synecdoche the resurrection and the last iudgement Heb. 6. 1. 2. 3. The forme of the Catechisme is to handle the elements or grounds plainelie by asking and answering 1. Pet. 3. 21. To the which also the figure that now saueth vs euen baptisme agreeth not the putting away of the filthines of the flesh but the stipulation or interrogation of a good conscience Act. 8. 37. What doth let me to be baptized And Philip said vnto him if thou beleeuest with all thine heart thou maist Then hee answered saying I beleeue that Iesus Christ is the Sonne of God Tertullian de resurrect carnis saith The soule is not purged with washing but with answering And here wee must hold a difference betweene Milke and strong meate which are the same indeede but do differ in the manner and fashion of deliuering Milke is a certaine briefe plaine and generall explication of the principles of the faith as when a man doth teach y t we must beleeue one God and three persons Father Sonne holy Ghost and that we must relie only vpon the grace of God in Christ and that wee ought to beleeue the remission of sinnes and when wee are taught that we ought to repent to obstaine from euill and to doe that which is good Strong meate is a speciall copious luculent and cleere handling of the doctrine of faith as when the condition of man before the fall his fall originall and actuall sinne mans guiltinesse free-will the mysteries of the Trinitie the two natures of Christ the personall vnion the office of Christ the imputation of righteousnes faith grace and the vse of the law are deliuered out of the word of God distinctly and exactly Moreouer milke must bee set before babes that is those that are rude or weak in knowledge strong meat must be giuen to such as are of ripe yeres that is to them that are better instructed 1. Cor. 3. 1. Moreouer brethren I could not speake vnto you as to spirituall but I haue spoken vnto you as to carnall that is to infants in Christ. 2. I haue fed you with milke and not with meate Heb. 5. 13. III. Some haue knowledge but are not as yet humbled In such the foundation of repentance ought to bee stirred vp that is to say a certaine sorrow which is according to God 2. Cor. 7. 8. For though I made you sorrie with a letter I repent not though I did repent for I perceiue that the same Epistle made you sorie though it were but for a season 9. I now reioyce not that yee were sory but that ye sorrowed to repentance for yee sorrowed according to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that in nothing ye were hurt by vs. 10. For sorrow which is according to God or godly causeth repentance vnto saluation not to bee repented of but worldly sorrow causeth death Sorrow according to God is a griefe for sinne euen because it is sinne To the stirring vp of this affection in the first place a man must vse the ministerie of the Law which may beget contrition of heart or the horrors of conscience which though it bee not a thing wholesome and profitable of it owne nature yet is it a remedie necessarie for the subduing of a sinners stubbernnesse and for the preparing of his minde to become teachable Now that this legall sorrow may be wrought it is fit to vse some choyce parcell of the law which may reprooue some one notable sinne in men that are not as yet humbled For sorrow for and repentance euen of one sinne is for substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow for and repentance of all Act. 8. 22. Repent therefore of this thy wickednes and pray God that if it be possible the thought of thine heart may be forgiuen thee Act. 2. 23. Him haue yee taken by the hands of the wicked being deliuered by the determinate counsell and foreknowledge of God and haue crucified and slaine Psalm 32. 5. Yea further if any man being afflicted with the crosse and with outward calamities haue only a worldly sorrow that is if he mourne not for sinne as it is sinne but for the punishment of sinne hee is not by and by to be comforted but first this sorrow is to be turned into that other sorrow which is according to God as is the counsell of Physitians in the like case For if a mans life be in danger by reason of bloud gushing out at his nose they commaund also that bloud bee let out in his arme or in some other place as the case requireth that they might stay the course of the bloud which rusheth out at the nostrils that so they might saue his life who was readie to yeeld vp the ghost Then let the Gospell be preached in the preaching wherof the holy Spirit worketh effectually vnto saluation For whilst he reneweth men that they may begin to will and to worke those things that are pleasing to God he doth truely and properly bring forth in them that sorrow which is according to God and repentance vnto saluation To the hard-harted the Law must bee vrged and the curse of the Law must bee denounced with threatning together with the difficultie of obtaining deliuerance vntill they bee purified in the heart Matth. 3. 7. And when hee saw
many of the Pharises and of the Sadduces come to his baptisme he said vnto them O progeny of Vipers who hath forewarned you to flie from the wrath to come Matth. 19. 16. Good Master what shall I doe that I may haue eternall life 17. And he said vnto him if thou wilt enter into life keepe the commaundements Mat. 23. 13. Woe vnto you Scribes and Pharisies hypocrites because ye shut vp the kingdome of heauen before men for yee your selues goe not in neither suffer ye those that are entring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go in c. Vers. 33. O Serpents and progeny of Vipers how shall ye escape the damnation of hell But when the beginning of compunction doth appeare they are presently to be comforted with the Gospell IIII. Some are humbled Here we must very diligently consider whether their humiliation bee compleat and sound or but begun and but light or slight lest that hee or they receiuing comfort sooner than is meete should afterwards wax more hard like iron which being cast into the fornace becomes exceeding hard after that it is once cold Let thy proceeding bee after this manner with those that are humbled in part Let the Law bee propounded yet so discreetly tempered with the Gospell that being terrified with their sinnes and with the meditation of Gods iudgement they may together also at the same instant receiue solace by the Gospell Act. 8. 20. Then Peter said vnto him thy monie perish with thee because thou thinkest that the gift of God may be obtained by monie 21. Thou hast neither part nor fellowship in this busines for thine hart is not right in the sight of God 22. Repent therefore of this thy wickednes and pray God that if it be possible the cogitation of thine heart may bee remitted 23. For I see that thou art in the gall of bitternes and in the bond of iniquity Gen. 3. 9. And the Lord God cried vnto Adam and said vnto him where art thou And God said who hath shewed thee that thou art naked What hast thou eaten of the fruit of that tree of which I forbad thee to eat 13. And the Lord God said to the woman what is this which thou hast done And the woman said this Serpent hath seduced me and I haue eaten 15. Moreouer I will put enmitie betwixt thee and this woman and likewise betweene thy seede and her seede this shall breake thine head and thou shalt bruise his heele 2. Sam. 12. Nathan being sent from God by a parable which hee doth propound he recalleth Dauid to the conscience of his fact and pronounceth pardon to him being penitent The doctrine of faith and repentance and the comforts of the Gospell ought to be promulged and tendred to those that are fully humbled Luk. 4. 18. The Spirit of the Lord is vpon me therefore he hath annointed mee to preach glad tidings to the poore he hath sent me to heale the contrite in heart to preach deliuerance to the Captiues and to the blind the recouerie of their sight and to set at libertie those that were broken Act. 2. 37. When they heard these things they were pricked in heart and said vnto Peter and the rest of the Apostles Men and Brethren what shall wee doe 38. And Peter said vnto them Repent and bee baptised euerie one of you in the name of Iesus Christ for the remission of sinnes Matth. 9. 13. I came not to call the iust but sinners vnto repantance V. Some doe beleeue To these must be propounded 1. The Gospell of iustification sanctification and perseuerance 2. The law without the curse whereby they may be taught to bring forth fruites of new obedience beseeming repentance Rom. 8. 1. There is no condemnation to those that are in Christ Iesus 1. Tim. 1. 9. The law is not appointed for the righteous Let the Epistle of Paul to the Romans be the example 3. Howsoeuer the curse of the law is not to be vrged against the person that is righteous and holy in the sight of God yet it is to be vrged against the sinnes of the person which are remaining And as a father doth oftentimes set his yron rods that are appointed for the seruants before the eyes of his sonnes that they may be frayed so the meditation of the curse is to be stirred vp very often in the faithfull themselues left they should abuse the mercie of God to licencious liuing and that they may be more fully humbled For sanctification is but in part therefore that the remainders of sinne may bee abolished wee must alwaies begin with the meditation of the law and with the feeling of sinne and make an end in the Gospell VI. Some are fallen Those that are fallen are they which doe in part fall from the state of grace Falling is either in faith or in manners Falling in faith is either in the knowledge of the doctrine of the Gospell or in the apprehending of Christ. Falling in knowledge is a declining into error whether lighter or fundamentall Now vnto those that fall thus that doctrine which doth crosse their error is to be demonstrated and inculcated or beaten vpon them together with the doctrine of repentance and that with a brotherly affection Take for an example the Epistle of Paul to the Galatians 2. Tim. 2. 25. Instructing them with meekenes that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrarilie affected if God at any time will giue them repentance that they may know the trueth The fall which is in apprehending Christ is desperation For the restoring of those that doe despaire there are to be vsed a Triall and the Remedie The Triall or Search is either of the cause of the temptation or of their estate The triall of the Cause is made fitly by priuate confession Iam. 5. 17. Confesse your sinnes one to another and pray for one another that ye may be healed But lest that confession should bee made a kinde of racke or torture it must be limited with these prouisoes 1. It ought to be free and not compelled because saluation depends not vpon it 2. It must not be of all sinnes but of those onely which wring the conscience which vnlesse they doe reueale greater danger may hang ouer their heads 3. Let it chiefely be made to Pastours yet so as that we must know that it may be safely made to other faithfull men in the Church The Triall of their estate is whereby we make diligent inquirie whether they be vnder the law or vnder grace That this may manifestly appeare we must by asking of questions first draw out of them whether they be displeased with themselues because they haue displeased God that is to say whether they hate sinne as it is sinne which is the foundation of repentance vnto saluation Secondly we must demaund of them whether they haue or doe feele in their heart a desire to be reconciled with God which is the ground of a liuely faith When Triall is made
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