thereof that would be further instructed heerein V. A minister must bee furnished with books as good Furnished with good bookes Of humanitie helps to further his studie and these of all sorts First for humanitie of the seuerall Arts of Ethickes Politickes Oeconomicks natural Philosophie such as haue written of Trees Herbes Beasts of Husbandrie Geographie Histories of Iewish customes of their Waights and Measures and what other matter the learned haue written of for the Scriptures especially Next these bookes of Diuinitie and other necessarie Of diuinitie with such as are immediate intended helpes therein First the Bible the booke of God in English Latin Greeke and The Bible Hebrue our best English translation Tremelius Septuagints translation Montanus interlineall or Vatablus Beza his Testament Secondly Dictionaries besides the Latin Dictionaries and Greeke common for all sorts the Hebrue Pagninus and Auenarius Thirdly Concordances Latin Greeke and Concordance and the singular vse therof to finde proofes for a Doctrine to enlarge the vse of the same by reasons and examples and to handle a common place Hebrue of which there is singular vse a Concordance helpes memorie much to finde out any place of Scripture also in comparing Scriptures to finde places the same with the text repeated or like places in words that affoord helpe to prooue doctrines by seeking the principall word in the doctrine which it will helpe also to enlarge by considering the seuerall places which speake of the same matter or haue the same words out of which may be obserued differences causes effects exhortations promises threats yea and examples also to handle therby a Common place As for example If a man would speake of Feare let him finde Feare in the Concordance and there he shall see some place wil tell him what feare is as Prouer. 1. 7. some the kinds of God of man true and false feare what to feare and what not as Matth. 10. Exhortations to true feare Deuter. 4. how to attaine it Prouerb 2. 1. 2. 3. 4. 5. Deuter. 17. 19. signes of feare Psal 119. verse 14. The benefits reaped thereby Psalm 25. 34. And diuers other things at large will bee offered to thy consideration to follow any point of Diuinitie thereout if once you had gotten an vse heerein the benefit of this is more then heere I can conueniently expresse Surely he that vnderstands his text well and knowes how to draw a doctrine needs no printed or written Sermons to helpe for to inlarge it the right knowledge how to vse a Concordance is euerie way a sufficient helpe for proofes reasons and illustrations of the same It may seeme and will prooue irkesome to him that at the first makes triall thereof but time and experience will make it easie and pleasant IV Analyticall expositions for the diuiding of bookes Analyticall exposition benefit therof and chapters and vnfolding of the Scriptures as Pflacherius hath done on the Historie of the Bible Piscator on the new Testament and some of all such bookes helpe to shew you the coherence the antecedents and the consequents the scope of the Author the whole method arguments for confirmation or confutation of the proposition handled It were verie good for a yoong beginner to read euerie day one chapter or two with some learned mans resolution of the same hee shall profit much thereby in knowledge of the Scriptures V. Of Annotations as Bezaes of Phrases Westhemerus Annotations and Illyricus in his Clauis Scripturae hath gathered many of diuers acceptations of words as also Marlorats Enchiridion The commoditie of Marlorats Enchiridion sets downe which booke is of verie good vse to shew how many waies many words are taken to helpe to finde out like places to compare with the text and to handle a Common place the benefit of these books and such of the like kinde is to further vse in the interpretation of any obscure portion of Scripture Reconciliation of places VI. Of reconciling places seeming to differ and to be one against an other as Christopher Obenhimius and Andreas Catcehismes Althamerus or any other if any haue more or done better of this matter VII A Catechisme conteining the doctrine of the Church and principles of Religion Caluins Institutions and Vrsinus Catechisme both which studied throughly will sufficiently informe a mans iudgment in the chiefe points of Religion which a Diuine must bee well practised in for the trial of his doctrine and other mens iudgements by the Analogie of faith as before declared It is good for a beginner to haue without booke the definitions and distributions of the principall heads of Theologie as Polanus Partitions setteth downe that so hee may readily know to what Common-place bookes and speciall traclates being particular common places of seuerall things at large head to refer his doctrines or other mens propositions to examine and iudge rightly of them VIII Common-place bookes Musculus Peter Martyr Zegedinus tables which booke is a sum of most principall learned mens labours before his time At the first a Diuine is to exercise himselfe in handling making Common places for so doing he shal furnish himselfe with much matter and learne to discourse follow and stand vpon a point in a Sermon Vnder Common places I conteine particular Tractats of seuerall things being some large Commentaries and what vse to make of them Common place of some speciall point of God of Christ his incarnation passion resurrection c. and of any other thing distinctly let downe IX Commentaries of Orthodoxwriters all which will helpe thee in vnderstanding the text they will more confirme thy iudgement seeing others to agree in that which thou hast conceiued thy selfe they by occasion of words may put into thy minde what of thy selfe thou canst not dreame of nor they themselues intended by these thou maiest as it were talke with and aske the iudgement of the Ecclesiasticall histories and Epistles of the ancient Fathers greatest Diuines in the world of any Scripture they write of they yet liuing and speaking to vs by their labours as Caluin Peter Martyr Musculus and others X. Ecclesiasticall Historiographers Eusebius tripartite Historie Ruffinus Socrates Theodoretus Sozomenus Euagrius Nicephorus Iosephus Philo Zonarus to which adde the Epistles of Ierome and other Fathers and of late writers These historicall books are of this vse for the knowledge of the Churches estate to reforme maners and to abolish superstitions XI The Acts and Canons of ancient Councels the Acts and Canons of Councells Centuries Functius Sleidans Commentaries and the book of Martyrs to see the iudgement of Churches in matters of Religion the condemning of heresies and maintenance of the truth Heereunto adde the Harmony of confessions of late reformed Churches XII Controuersies whereinto we may safely proceed Controuersies and when to studie them and whos 's in the first place being well grounded by these things aforesaid Heerein it is good
Pulpit fitly placed for the benefit Luk. 4. of all or most that thou maiest behold all and they may haue their eies fastened vpon thee Begin with Praier before thou read the text after the Begin with Praier August lib. 4. cap. 1. de doct Christiana Eph. 6. 19. Ioh. 16. custome of ancient Fathers as S. Augustine testifieth and as religious reuerence bindeth vs. Praier must bee the Proeme it is the Lord that both giues wisedome to vnderstand and words of vtterance it is the spirit that strengtheneth their hearts in speaking that guides them in the trueth calles things to their remembrance makes them able Ministers of the Gospell The Matth. 10. 2. Cor. 3. 5. 6. Luk. 24. Act. 1. Act. 2. 47. 13. 48. 2. Cor. 3. 6. Deut. 29. 4. Esai 63. 17. What is required in a Minister to be able to pray well Disciples might not goe out before they had receiued the spirit neither may wee goe vp and speake without it It is not by the instrument that men are conuerted neither in the words lieth the power to saue But it is the Lords blessing thereupon who thereby addeth to the Church such as are ordained to be saued Paul plants Appollo waters but God giues the increase els is al in vaine though woonders were shewed from heauen with the preaching of the Word Heere for the Minister to doe his worke Faith is required to goe to the throne of grace boldly the seeling of wants and need of Gods blessing to pray ardently a loue and commiseration of his hearers to crie to God compassionately and a consideration of Gods glorious Maiestie there present to speake vnto him reuerently It must bee with vnderstanding and affection the matter well digested into order and vttered in few words briefly It is not conuenient to be long in Praier vsually except Long and tedious Praiers not commendable vpon extraordinarie occasion sometime Remember that one may more easily continue praying with deuotion than others hearing in silence can religiously giue an assent with good attention Halfe houre Praiers are too tedious vsuall with some men which is their indiscretion wearisome to all liked of none but such as vse them who seeme to striue to win God by words or to waste time It may bee thought that such weigh not other mens weaknesse or that Praier is not held feruent that is not stretched out to such a length when experience shewes to euerie mans feeling that feruencie of spirit in Praier is not so during but euen in a short space is interrupted with wauering thoughts and by fantasies the edge of godlie feruencie of affection is soone blunted Let euery one in praying consider what he is in hearing and so measure his time as also by the liking or dislike of the Christianly disposed whose mindes must in these things be our measure The voice must be audible continued with one sound Of the voice in Praier the words vttered deliberatelie not huddled vp in a hastie maner too irreuerently The gesture is with bended knees with the eies and Gesture 2. Chro. 6. 13. A set forme of Praier in the beginning hands lifted vp towards heauen It is not amisse except vpon some not common occasion to obserue in the beginning one set forme of Praier as many godly men doe In our Praier wee are the peoples mouth vnto God and therefore such as in the Pulpit pray for themselues in the singular number as thus I pray thee open my mouth c. doe therein breake off the course of their publike function and make it a priuate action vntuneable without concord to the rest as a iarring string CHAP. V. Of the Preface after the Praier and of the text of the Scripture PRaier finished hee may either stand vp or sit downe as the order of the Church is it is indifferent The Doctors Matt. 23. 2. 5. 1. Act. 13. 16. When to vse a Preface in Ierusalem it seemes sat our Sauiour Christ sat but the Apostles stood vp It is not necessarie euer to vse a Preface but men may if they please and it is sometime conuenient vpon extraordinary occasions in more solemne assemblies when one speakes to a strange auditorie or to a Congregation not his owne the first time or in taking charge of a flocke hee may beginne as hee holds it meet to stirre vp the auditorie to attention From the end of their comming the matter in hand profitable Whence to fetch it and necessarie from the consideration of Gods presence from their professing Religion their comming at that present the hope giuen from their former endeuor and the gifts of God in them from some examples of good hearers the commendation of hearing and commandement thereof in Scripture from some sentence of Scripture conteining the drift of the Sermon to bee deliuered and from what he thinkes meet and as hee is able Our Luk. 4. 20. 21. Esa 1. 2. Act. 2. 14. 10. 34. 13. 16. Of giuing of titles but beware of flatterie Sauiour vsed a Preface before his Sermon so did the Prophets before him and the Apostles after him sometimes Heerein we may also vse reuerend titles and louing appellations as saying Men and Brethren Fathers You that feare God yea Luke can write Most noble Theophilus And S. Paul can say Most noble Festus If herein we giue but due as we know and are Christianly perswaded we offend not But yet let vs not be heerein too much in many nor often nor too far keepe a wise moderation of the toong in what we may easily slip and in heart beware of flatterie It were better to come a little short on the right hand heerein Iob 32. 21. 22. than goe to farre on the left Flatterie is pernitious euerie where but chiefly a thing pestilent in the Pulpit where the verie apperance must be forborne which we will easilie do before the basest but manie can hardly do before Princes Nobles and their bountifull Patrons especially such as Preach for praise or to get a Benefice of which sort too manie After the Preface declare with an audible voice what Of the Text of Scripture portion of Scripture is the text you will intreat of whether a booke or chapter or some one or moe verses in a chapter and reade the same once on the booke and if it be but a Nehem. 8. 8. short text pronounce it againe without the booke distinctly both times if it be long reade but once and vtter onely some part of the beginning againe with a So foorth Reade it in the translation to vulgar people and in that which is Read the Text out of the best and commonly approoued Translation and be not easily a controller thereof most commonly receiued and best approoued and euen as it is there set downe without addition detraction or change of any thing therein It is not fit that euerie one be a publike controller of a
to begin with these of later times Caluin Peter Martyr Cranmer Iuell Fulke Sadel Beza Whittakers Mornay and Reinolds then to other of former times and also to the Fathers But heere take these caueats touching the Fathers First see that the name be not counterset and Caueats in reading of the Fathers the worke falsified as of late the Fathers haue beene by the Papists Secondly approoue of their opinions and of all other mens onely as farre as they agree with Scriptures in matters of saluation Thirdly when they differ consider them as men reuerence them and receiue them in the truth but be tied to none in their errors If it be possible reconcile and cure the iarre to make them agree If thou canst not by the rules deliuered trie which is sound that hold If an equall probability be of two and reasons seem to thee alike for both make a profitable vse of either but publikly broach neither vnto the auditory if it be a matter of importance for it will but breed contention If wee will thus bee wary we shall not runne into error for company wee shall vphold a consent and preserue a godly peace in the Church When wee are thus fitly prepared and armed with the sound knowledge of the truth against sophistrie and subtile distinctions then may wee boldly enter vpon a dangerous sort for yoong nouices vpon whom neuerthelesse in these daies proud conceits for shew of learning wild youths wanton by their wits foolehardily rush vpon in their very a b c of Diuinitie to their ruine and Churches disturbance Scholemen Papists Catechismes Commentaries histories c. as First Schoolemen Peter Lombard Thomas Aquinas Scotus Bonauentura and Durandus Secondly Catechismes Canisius c. Thirdly Commentaries Caietanus Ferus Tolet Arias Montanus Stella Pintus Tansenius Riberus and others with Postils Fourthly Histories Caesar Baronius Onuphrius August Stuchus Platina Anastasius Iacobus de Voragine Fiftly Gratian decrees Raymondus Decretals Clementius Constitutions the Extrauagants the Epistles of Romish Bishops the Canon Law the Glosses and Commentaries of the Canonists the Acts of late Councels set foorth by Peter Crabbe Martyrologies Sixtly Controuersies of Roffensis Gregorie de Valentia Stapletons Hosius Eccius Harding Bellarmine with others and those that haue answered them Seuenthly and lastly a Minister The holy spirit of God besides all these helpes must haue to rule and direct him in these subordinate meanes the holie spirit of God the onely true interpretour of the Scriptures which are his owne words who is the spirit of trueth leading and guiding all his in the same without which men for all the means may runne into errours and grow into heresies aboue all this therefore pray for CHAP. VIII Of gathering doctrines from the Text. AFter Interpretation Logicall Grammaticall and Rhetoricall doubtfull things being resolued and obscure What a Doctrine is made plaine followes the Collection of Lessons or Doctrines which are propositions drawen from the Scripture teaching somewhat to be beleeued onely for informing of the iudgement Heere first a Teacher must begin to builde that knowledge may goe before zeale to guide the same this of some is called the Didascalike or Doctrinal part of a Sermon wherein a trueth is deliuered and confirmed by this we onely learne to know and beleeue But to effect and doe is another part of the Sermon following vpon this As for example This is a plain Doctrine deliuered by the holy Ghost Prou. 29. 18. Where there is no vision the people perish This onely informeth my iudgement to take knowledge of a thing which is this That they which want the preaching of Gods word are in a fearefull estate it is neither exhortation dehortation reprehension commandement promise nor any such thing for these indeed are consequents of doctrines Many such places be which are euident doctrines of themselues Roman 8. 1. 1. Corint 2. 14. Galath 3. 10. 11. Hebr. 13. 4. Psalm 19. 17. and a thousand moe out of which if we please we need not stand to make How to handle a did ascalike text or a Scripture which is a doctrine of it selfe A particular explanation of euerie word other collection of Doctrines except from the emphasis of a word as an obseruation by the way but foorthwith come to the vse which is to be made therof after the words be explaned and a briefe Paraphrase made thereon As for example take these words of Salomon Prouerb 29. 18. They are a Doctrine of themselues as other Prouerbes be Heere then begin to expound the words thus Where there is no in the Hebrue it is onely in not a Preposition with an Aduerbe in stead of a Noune meaning in the want or in not hauing vision Vision this word is diuersly taken in Scripture first for an ordinarie meanes wherby God The diuers acceptions of a word and the same prooued reuealed his will to his Prophets as Numb 12. 6. and 24. 4. Secondly for a more speciall manifesting of himselfe to Moses as Numb 12. 8. Thirdly for the place of visions Ierusalem Esai 22. Fourthly and lastly for the word of the Prophets the messengers of God to his people Esai 1. 1. Obediah 1. 1. where by vision is meant prophecie and Obediah 1. 1. vision and prophecie both one 2. Chron. 32. 32. Act. 2. 17. Seers and Prophets were one 1. Sam. 9. 9. Preaching is also called Prophecying 1. Cor. 14 1. 2. 3. 4. 5. 13. which stands in the interpretation of the Scriptures vers 13. or expounding thereof vers 5. by words which may be vnderstood v 9. What preaching is to edifie exhort comfort and instruct the Congregation vers 3. 4. 19. In this last sense must this word vision be taken After that the diuers signification of the word is noted them set downe one proper and apt for the text and prooue how that and not the other is fittest The emphasis is noted and how it serues to the purpose and not in any of the three former senses for this proposition is generall and euer true but if we put in stead of vision Hierusalem it would be absurd to say Where there is no Hierusalem the people perish or vnderstand it of vision to Moses or the other which were but temporary are ceased must therfore we perish It is to be interpreted therfore preaching called vision and prophecie for the excellencie thereof so do also the learned expound it The people that is persons of all sorts and not onely the ruder multitude the word is generall and conteineth all Perish there is a singular emphasis in this word and therefore interpretors diuerslietranslate it To cease and leaue off to decay to go backe to rebell to be naked to perish all which doe well agree to this matter in hand So it is as if Salomon had said more at large Where men are without and want the true A paraphrase briefe in significant words according to the explanation acceptation
and emphasis of the words preaching of Gods word there all sorts of men begin to giue ouer good things which before they delighted in they decaie in graces and fall backe become rebellious and wickedly disposed whereby they make themselues naked of all graces yea of Gods fauour exposing themselues to their spirituall enemies and so perish and come to destruction Thus you see the doctrine explaned and enlarged by a paraphrase to the capacitie of leuerie one whereof in the next place are vses to bee made and then as one thinks good he may make some obseruation besides after the explanation acception emphasis c. The gathering of a doctrine is where the doctrine is not What it is to gather a doctrine and when and also how expressed in the text and is collected by good consequent necessarilie The doctrine is not to bee written from the text as if the text were drawen to the lesson and not the doctrine from it but must follow iustâ consequentiâ so is the collection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by helpe of Logicall affection of arguments from a generall to a speciall from the whole to the parts from the proper adiunct to the subiect and from the cause effect subiect contraries comparats definition and distribution As for example Ierem. 31. 31. I will make a new couenant out of which this doctrine I gather from the adiunct That the Law of Moses was not to bee perpetuall but for a time till an other come in place thereof Hebr. 13. 4. Hence this doctrine ariseth It is lawfull for Ministers to marrie and their marriage is honorable which followes by iust consequent a genere ad speciem and is as good a doctrine as if it had been said expresly the marriage of Ministers is honorable and the bed vndefiled And thus he that so collects doctrines and deliuers them is to bee heard as the mouth of God And hee that thus can doe is an Apollo◠in Gods Church mightie in the Scriptures shewing by Scripture that which he teacheth Act. 18. 24. 28. and shall conuince the consciences of gaine-saiers and establish the trueth in the hearts of the beleeuers and be bold to vrge it vpon the hearers as speaking with iudgement from authoritie In gathering doctrines which may be diuers waies obserued Whence to collect doctrines proceed in this order both naturall helpefull to memorie and also will occasion a man to thinke of manie lessons I. From the occasion of that Scripture as diuers occasions From the occasion were of the Psalmes of S. Pauls Epistles of the speeches of our Sauiour Christ of the Sermons in the Acts and the same of other Scriptures sometimes one sometimes an other and so accordingly may many doctrines be gathered II. From the coherence when it is with the other words From the coherence whether it be a bare affirmation or negation A reason or moe reasons of that which went before a preuention of an obiection a conclusion in that place of Scripture If a Reason it may teach to obserue that a reason is to be giuen of that which is deliuered for confirmation and that a bare assertion without proofe is not sufficient If the matter bee followed but without any reason annexed it may shew the same sufficiently prooued and easie to be receiued If moe reasons bee brought in and the matter much vrged and largely stood vpon it argues the necessity of that point the earnest endeuour of the author therein that it is hardlie receiued of men as it ought or easily reiected as on a similitude an exhort dehortat commandement c. it ought not to be If the words be a preuention of an obiection wee may gather that in teaching there is as well required wisdome to preuent a foe as to instruct a friend If a conclusion a time to be obserued to end euery thing wherein is wisedome how farre to speake in a matter and when to conclude and be silent If the words bee a similitude to illustrate the matter it may not the obscuritie of the point handled or the plaine and euident dealing of the Author noting withall the kind of similitude and whence it is fetched Lastly If an exhortation threat promise c. wee may collect the vse of them for that end which the spirit vseth them Also from Commandement affirmatiue and exhortations that we are vnapt and slow to a thing From Commandement Negatiue and dehortation our aptnesse to a thing Withall prooue the exhortation to be necessarie or dehortation also promises and threats by other Scriptures and examples and shew wherein also the promises and threats made doe stand and in what particulars III. From the scope and maine drift of the words From the scope There is but one true sense of a place one scope and one proper doctrine or proposition Of a generall proposition or doctrine gathered out of many words from the most principall scope which doctrine is chiefe and principall of that Scripture As there is but one drift so but one proper and most naturall doctrine of that place which though it may be deliuered in a few words yet it is conteined sometimes in many sometime in fewer verses or words As for example In handling the Epistle to the Romans after the Preface to come to the matter we shall finde the first scope and principall proposition conteining the same to bee this That there is but one way for all Iew or Gentile to attaine saluation euen by the faith in Christ wrought by the Gospell the power of God to saluation which doctrine is conteined and followed from the 16. verse of the first Chapter to the beginning of the 19. chap. whereunto all that is spoken is to be referred as conteining reasons to confirme the same But now heere note as there is a generall scope and so a Propositions or doctrines lesse generall drawen from the words which haue a more speciall scope The lesse generall prooueth the more generall doctrine so are there other propositions lesse generall conteined within the same and serue to prooue the more generall the words hauing a generall scope to prooue likewise these lesse generall propositions As to declare my meaning The generall and principall proposition you heare what it is now besides the Apostle deliuers other propositions Generall as Rom. 3. 9. All men are sinners which doctrine is conteined from the 18. vers of the first chap. to the 19. verse of the 3. chap. Againe that the workes of the Law iustifie none That faith alone iustifieth All which propositions as they proue the principal scope so the verses wherein these prepositions are set downe must yeeld these doctrines the words must be applied to proue the same For wee cannot inferre by a true immediate consequent the principall proposition out of them which haue a Some verses or words which come in by the way prooue not other
the words or sentences is true or so to be in either but not both as the place intendeth VII From the seuerall words for God puts not onely From the seuerall words one by one and this is diuersly done matter into the mindes of the writers and directs them in the maner but also guides them in setting it downe with words Ierem. 1. 9. 2 Samuel 23. 2. Our Sauiour extends the trueth of the Word to an iota or a tittle Matth. 5. 18. so substantiall is euerie thing which therein is set downe Now this collecting of lessons from the words is diuersly How many waies obseruations may bee gathered from the words done First from the naturall and most proper signification and emphasis of the word Secondly from the figuratiue vse thereof conteining some metaphor or other trope Thirdly from the Grammaticall adsignification of the number as the Apostle doth to the Galath 3. 16. So of the Case Gender and Tense speaking in the Present Perfect or Future tense This is Musculus course obseruing that he saith not thus and thus but so and so and thence collecteth lessons Fourthly from a Logicall affection of a word to an other thing as a cause effect subiect adiunct and so forth Fiftly by making a question out of the words and answering the same which answer being prooued must stand for a doctrine and may be deliuered in a proposition This way was practised by the reuerend man Master Perkins VIII From the circumstances of the time quando From circumstances Day night winter summer present past or future fit inconuenient aduerse or prosperous quandiu how long or short once or often Hebr. 12. 26. 27. 2. From the person God Angels Men Diuell and ill Angels and Men publike and generall as Adam and Abraham or priuate ordinary or extraordinarie Sex man woman age birth countrie estate place or calling in Church or Common-weale qualities of minde or bodie good or bad elect or reprobate 3. From the place heauen earth or hell sea land holie prophane large or strait common or proper and so foorth But heere note in gathering lessons from examples to make a difference betweene the person of Christ and men Our Sauiours example euer good for instruction yet not in all things imitable as what he did and spake as God and what appertained to his proper office and Mediatourship So men may be good as yet often they doe ill wee must therefore consider the act or speech of the person and then the person himselfe with all the circumstances of the same before noted and so gather the doctrine els may we erre and collect that which by iudiciall examination will not stand nor be found sound and approoueable IX From the matter conteined in the words Ecclesiasticall From the diuersitie of matter contained in the words Politicall Domesticall and so from the Ethicks Naturall Philosophie Mathematicks and Arts or Science therein conteined As for example Psal 72. 1. Giue iudgements to the King ◠God Heere to take occasion to speake of politicke gouernment ô God from this to handle that point of Diuinitie concerning God Righteousnesse from this to speake of Diuine Morall and Christian Righteousnesse Sonne from this to speake of Oeconomicks somewhat Whence to begin and what it is to handle a cōmon place And so likewise out of any text to fall into a Common place which is to handle a thing by the definition distribution cause effect by the agreeablenesse with or disagreeing from other things all which are to be proued by Scripture reason and testimonies and so must be in stead of doctrines whereof vses must be made as of collected lessons to conuince the false definitions and distributions to instruct for practise and correct vice by the same and to comfort as the matter shall serue The common maner of proceeding into a Common place is by these formes as heere let vs see what this is or we haue occasion hence to speake of such a matter When to common place and so foorth But yet it is not conuenient to take euerie where occasion to Common place vpon anie word but vpon such as the text may well affoord when the people need to be enformed thereof as yet ignorant being an vncatechised Congregation or when some notable vice is commonly committed and necessarily to be corrected or some godlie dutie to bee commended happelie made then no account of or contemned as is the preaching of the Word and so foorth X. From a thing by proportion and resemblance to an For a thing by similitude and proportion other as Hebr. 11. 1. as Abraham left his naturall country at Gods bidding to enioy Canaan so must we this world to inherit heauen And such lessons may be followed and vrged where good reason may be giuen of a true proportion betweene things compared as Abraham fitly heere may be for euerie Christian and Canaan was a true type of heauen Thus wee see how wee may make an Allegorie which is How to Allogorize lawfully not simplie vnlawfull for the Apostle doth allegorize 1. Cor. 9. 9. And it is but an argument drawen from a similitude when the words are expounded mystically otherwise then the litterall sense doth affoord But in gathering allegories First gather them after the true and naturall sense be deliuered and not before Secondly let them not be too farre fetched strained obscure or foolish but agreeing with the Analogie of Faith and other manifest Scriptures The best Allegorizing is when the parts of the allegorie may be referred to other Scriptures speaking of the same properly as Matt. 26. 36. and so forth Where Christ may resemble euery pastor Peter Iames and Iohn Christian professours Gethsamine the Congregation their sleepe sinne Iudas the diuell The proportion then is this As the Disciples in Gethsamene though warned to watch and pray till Christs comming to them againe yet fell soone asleepe and had not Christ returned and awaked them Iudas and his traine suddenly had seazed vpon them Euen so though a Pastor teach his flocke and forewarne them and leaue them but a while to themselues they will soone fall to sinne and bee suddenly ouertaken of the diuell and his instruments if hee come not eftsoones againe to call them and stirre them vp to godlinesse This allegorie is true and apt for Christ is called a Pastour the three Disciples were Christians sinne is called sleepe Rom. 13. and Iudas a diuell men are apt to sinne as to sleepe and the absence of a Pastor very perilous Prou. 29. 18. so as this agreeth with other Scriptures and the Analogie of faith Thirdly handle an allegorie briefly and vse them not too often Fourthly let the vse and end be for instruction of life but not for any proofe of doctrine Fiftly let the ancient graue and wise collect them It is not a safe way for yoong beginners not well exercised in the Scriptures and grounded in the trueth Allegories are
whatsoeuer worketh annoiance to godly peace Now that the doctrine may be sound true First ponder How to it well before it be deliuered Secondly examine it by the former rules the Scripture and Analogie of Faith Thirdly see the iudgement of all sound anncient and late writers thereupon Fourthly let it not bee a point in controuersie vndetermined of the Church for its hard to define a truth in matters disputeable and not certainly concluded vpon Fiftly let none of these things be the ground of our opinions 〈◊〉 ground to build upon to broach them to the people no mans bare assertion without substantiall proofe old custome good intent carnall reason nor selfe conceit where the word warrants not These may not sit downe to teach in Moses chaire nor beare any sway in the Lords matters concerning his worship and his seruice V. The doctrine being true and sound First deliuer it How a doctrine is to be deliuered to the people grauely with deliberate audible voice distinct sound in the words not forcing it as in exhortation There is one voice and speech for doctrine another for exhortation threats and dehortations The nature of things must distinguish the action and pronuntiation To bee loud in doctrine and low in exhortation or alike in both is to make discord betweene the matter and proper maner belonging thereunto Secondly let the doctrine be a short proposition deliuered in fewe proper and significant words vsing as neere as possiblie may bee the phrase and words of Scripture auoid all obscure tearmes not vsuall also words doubtfull lest either the matter be not vnderstood or mistaken And therefore if any words be so by necessity or vnawares vttered expound your meaning before you do leaue them that the doctrine may goe for currant VI. After so deliuered shew sometimes the reason why it is or ought to be so but euer prooue it except it bee a maine principle sufficiently knowne and approoued for the hearers are not bound to receiue our bare affirmations or negations without warrant Instance the trueth of the doctrine sometime by an example to make it more euident as speaking of Feare The doctrine being this The Feare of God escheweth euill This may be prooued Proue 8. Prou. 15. an instance Iob 1. 2 Ioseph Confirme the doctrine by Canonicall Scripture Nehem. By â—hat to â—â—nfirme doctrine and how to deaâ—â—â— bringing in a proâ—â—e 8. 8. Act. 18. 28. and out of plaine places without anie or least obscuritie if any be explanent and enlarge also the proofe to declare how it confirmes the doctrine deliuered aptly and not strained which will thus appeere if the place of proofe will thence affoord the same doctrine to be collected for which it s brought foorth to confirme an other Scripture Let the proofe be in the sense and not onely in the bare shew of the letter and recite either the whole or but some part of the place as much as serues for the purpose in hand to auoid tediousnesse to the hearers and to preuent forgetfulnesse of thine owne matter in hand vse not many but few pregnant proofes vnder two or three witnesses euerie trueth is confirmed There is a new vpstart quoting of Scripture now vsed Too many quotations to proue one thing not good â—â—â—tâ— now vâ—ed Chapter and Verse for euery word It is an irreuerent abuse a superfluous and prophane tossing of the Scriptures without profit to the hearers whose vnderstanding can neither conceiue them nor memorie beare them away Pride the inuentor to publish the excellencie of memorie seeking praise from Gods gift and making admirable his naturall worke by abusing his word like Iudas in shew of loue to kisse him whilest in kissing they betray him It is not possible especially for the yoonger sort whose vanitie it is for the most part for to haue seriously considered of so many Scriptures how aptly and truely they bee alleaged for the purpose If you haue no plaine place prooue it by necessarie consequent out of other Scriptures by Logicall reasoning from signification of a word from Grammaticall adsignification from a principle of Religion and so foorth Adde thereunto testimonie of Fathers and famous Diuines consent of Churches Councels and confession of aduersaries for the better perswading of the hearers if it bee thought conuenient or necessarie For these helpe much to perswade to the truth first confirmed by the Word though their authoritie be nothing besides the Word in matters of saluation much lesse in any thing to be alledged and opposed against the trueth approoued by holie writ Exhortation vpon the proofe VII After all this then exhort to the imbracing of this doctrine as being the truth and vrge the force of the proofes briefly to perswade a constant holding of the same if it be a doctrine oppugned or wherein the people stande wauering els it is needlesse so farre to vrge euerie doctrine or to exhort so to that which alreadie is beleeued and receiued for a certaine trueth Note that euery doctrine may be brought to some principles A note of Religion Commandement Articles of Faith or Petition in the Lords Praier as Berhusius in his postill sheweth Thus much of collections of Doctrines wherein we see what profound knowledge in Scripture for gatherings of Doctrines and confirming them by proofes is required of the Minister and what a student and how well read hee ought to be in authors to see their iudgements that he may become exact in this point to informe and confirme men in the trueth and to settle them in Religion without wauering CHAP. IX Of making vse of the doctrine shewing what to doe with it AFter the deliuerie of the Doctrine enforming the auditory How to make vse of the doctrine that there is such a thing and what it is followes the vse necessarilie that the hearers may know what to doe with that which they so vnderstand These two cannot in nature be sundred nothing can be taught but there is an vse and end thereof and these bee distinct in nature the doctrine goes before and the vse comes after A lesson without vse is as a deuised thing idlie without end And it is lesse cunning to giue a precept then to shew aptlie the vse thereof Wee must therefore first in euerie Scripture shew the doctrine as laying a ground of our speech and thereon build the vse for further edification The vses which are to bee made of doctrines are principally these foure as it is 2. Tim. 3. 16. Rom. 15. 4. I. The first is Redargutiue when the doctrine is vsed to confute an souerthrow an error or heresie contrarie to that trueth in the doctrine And this is the dutie of a Teacheâ— the Prophets vsed it Esai 44. our Sauiour Christ Matth. 5. 6. 15. against false interpretations traditions and against false opinions Matth. 22. So likewise the Apostles Aâ— 17. 2. 9. 29. and heerein he must haue abilitie Tit.
1. 9. In conuincing the Aduersaries 1. To doe them no wrong lay downe their errour truely and briefly as it is held by them expounding the meaning and distinguishing of the words from their owne best approoued writers if any obscuritie bee in it or ambiguitie that so the matter bee not mistaken nor the aduersarie haue occasion to cauill and denie the position 2. Not to make it grosser nor more absurd then it is shew wherein we consent and how farre we may approoue of that opinion This course will shew our faithfull 〈…〉 ling allowing truth in all things and in euerie one and that we wilfully dissent not where we haue iust cause to agree 3. Note our dissent and wherein wee differ and they mistake the matter shewing our reasons for the trueth as I haue declared in confirmation of a doctrine and bring in withall the forciblest obiections which the aduersaries makes against vs to gainsay that wee hold For there are two sorts of obiections one which the aduersarie vseth against vs to hinde our confirmation and to weaken the reasons which wee bring for the trueth we hold The other which they make against our arguments in confuting their errors The obiections we must answer according as they be made some from the Scripture some from the testimonies of men Fathers and Councels and withall to weigh what may apparentlie bee excepted against our answer and preuent that 4. The difference being cleere betweene vs confute With what to confute an errour their error First by expresse words of Scripture Secondly by reasons drawne from Scripture Thirdly from a principle of Religion Fourthly from testimonie of the Fathers by their interpreting of those Scriptures which we bring in or their assertions els where Fiftly from Councels Sixtly from some of their owne writers disagreeing happely in that point or from some of their generall points wherein wee and they agree shewing that those and such errors Weak grounds to build vpon and props of errors of theirs cannot stand together Seuenthly by discouering the absurditie the weake grounds whereon they build such an error ftom the bare opinion of one man or consent of many from Custome from deceiued Councels forged Authors from fathers mistaken or peruerted traditions pretended verities vnwritten Apocryphall books or from Canonicall Scripture but the place misalledged contrarie to the meaning or not fully alleaged by adding or detracting or from a translation erroneous for these bee the Sophisticall delusions and deceiueable courses which heretikes and scismatikes vse to maintaine their errors with 5. The danger of the error is to be declared But here First let none fall to couince error except by When its best to fall to confutation and controuersies extreme necessitie they be vrged thereunto before they haue for some time deliuered a certaine trueth and Catechized the people It is a preposterous course comming to an ignorant people and superstitious as most ignorant persons be to begin foorth with to handle controuersies it breeds contention it makes the common sort who cannot iudge what is spoken for or obiected onely against the truth to be answered for clearing the trueth to thinke the Preacher teacheth contrarie things and to speake hee knowes not what It were better to beare with many things yet in the meane season shewing in generall that he would gladly informe them wherein they erre but that as yet they be not able to beare that he would vtter till they be taught the principles plainely and diligently and after a familiar maner winding the trueth into them at vnawares as it were without controulement of their ignorant customes and maners for a while S. Paul was some time at Ephesus before he cried openly out of the idoll Diana What controuersies first to be handled and how farre to proceed II. Also heerein let none meddle farther when they begin then may benefit the hearers and themselues well able to deale with It is good to raise vp no more spirits by shewing the arguments of the aduersarie then may bee cunningly coniured downe againe lest in seeming either to withdraw or to keepe any from errour such should confirme men therein and put words into their mouthes to speake against the trueth before vnknowne to them A foolish merchant is he who will so much make mention of other mens wares as that he thereby though not intended ouerthrow his owne market Hee is foole-hardie that will challenge an other into the field bring him out weapons and himselfe without skill to warde off and so letting himselfe be beaten with that which he brings Controuersies requires sharpnesse of wit some cunning to find out Sathans Sophistrie Yoong Cockerils that begin but to crow may not set vpon the great Cockes of the game There bee many Nouices who haue scarce learned the a b c in Diuinitie ignorant in a maner of the common principles of religion yet in these daies wil be medling with the chiefest controuersies some crowing against that Sophistical Bellarmine some billing at that profound Iudiciall interpreter Caluin audaciously controulling him and foolishly despising his incomparable learning and skill Some running into the troublesome point of Discipline when hardly they know what the Noune meaneth beleeuing what they heare but saying nothing what they see themselues iudicially A better way were it to let them alone till we be growne to these things and then also to proceed wisely and moderately and in the meane time to bend our force altogither against the common aduersarie III. Let vs beware we call not vpon or once mention Old and by-past heresies or such as are not amongst vs not to be mentioned old dead and by-past heresies out of all mens memories this were but to keepe in minde what were better buried euer in obliuion neither deuise any new which are not held which were so to fight with our owne shadow and to vtter lies and offend against charitie by slander A wicked practise of the Papists against vs and some of our owne brethren amongst our selues IV. And lastly in confutation of any error let these Certaine caueats in entering into a controuersie things be looked vnto First that the text occasion it by good consequent or directlie speakes against it that wee seeme not to delight in controuersies arguing a vaine contentious spirit Secondly let it bee such a one as at that time is abroad or foorthwith is like to come foorth and also dangerous to the Church Thirdly consider whether it be necessarie to be mentioned and confuted before that auditorie and also when conueniently Fourthly not to stand long vpon it but so farre as may be thought expedient to the edification of the hearers It is altogether a fault to spend in Countrie and rude assemblies the whole time or most part of the Sermon in some point of controuersies as some vse to doe without iust occasion or necessary cause These spirits benefit little their auditories and breed
of the things distinctly by them I haue made seuerall Chapters yet the Preacher which will follow Artis est 〈◊〉 re artem this course may in speaking knit them altogither in a continued speech after the maner of an oration keeping the method to himselfe passing from the doctrine to the proofe from the proofe to the vse from the vse to the reasons thereof from thence to the application and to preuention of obiections and finally so conclude euerie doctrine and one finished passe by transitions vttered sometimes in one tearme sometimes in an other to a new doctrine in like maner and so in all to the end of the Sermon the finall conclusion of all Touching the finall conclusion of the Sermon it must How long time conuenient ordinarâ—ly for a Sermon bee made within the compasse of the houre or immediately after except vpon extraordinarie occasion Neither is this to binde Gods spirit to an houre but to follow the order of the Church and thereupon the expectation of the hearers and their infirmitie which who so regardeth not knoweth not well how to keepe measure in speaking neither hath discretion to see what is conuenient Manie The discommoditie of passing ouer commonly the a pointed time for want of obseruing time and commonly going beyond the customarie space allotted thereunto doe make their labour to their daily hearers tedious themselues to be condemned of pride louing to heare themselues talke or of folsie without wit to keepe a meane or to know that as much may be vttered in an houre as can be of any almost rightlie vnderstood and well caried away Heereof riseth the occasion often of the contempt of some such mens endeuour this scandall also as if the publicke assembly is made Auditorium non Oratorium that such preachers are not painfull to compact things substantially together but talke at randome quicquid in buccam venerit proferre In the Conclusion must be First a short repetition onely What must be done in the conclusion of the principall doctrines and vses of the whole Sermon especially if the Preacher be a stranger and doth but make one Sermon els in ordinarie exercises continued the repetition may be deferred vnto the beginning of the next Preaching and verie fitly to be as well a renuing of the old as teaching of new II. A pithie forcible and louing exhortation to mooue affection and to quicken the hearers to vnderstand to hold In conclusion to be most patheticall the trueth taught to detest the errours conuinced to loue the vertues and imitate the examples and to flie the vice it selfe and persons committing the euil spoken against Comforting and encouraging such as need picking out some one speciall doctrine vse scarsely mentioned before and thought most chiefly now to bee vrged vpon them from amongst all that which hath beene spoken and reserued to this conclusion that it may be more fresh in memorie than the rest And this enforce and exhort vnto liuely and to make it more effectuall stand no longer vpon it end of a sudden leauing them mooued and stirred vp in affection to long after more for as one saith Omnia tunc bona sunt quando clausula est bona Ex per orationem noscitur concionater Lastly thus all finished end with thanksgiuing and praier Knit vp all with praier againe and thanksgiuing also for a blessing vpon that which hath beene spoken mentioning the especials therein At que sic vt a praecatione exor dium sumpsit concio sacra ita in eandem pie desinet iuxta dulcissimum dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Praier ended after the Psalme bee sung put vpon the people the Lords blessing and end with Num. 6. 24. or this Praier of the Apostle Hebr. 13. 20. 21. or 1. Thessal 5. 23. 24. or els 2. Corint 13. 13. And thus much for these things concerning the seuerall The fruitfulnesse of this kinde of teaching parts of a Sermon and of the things required of a Minister particularly and of them distinctly which if wee haue and can thus vse we shall proceed religiously handle matters methodically teach soundly confirme beleeuers resolue them that doubt conuince gain-saiers reprooue the wicked comfort the afflicted preuent cauils and euery waie become profitable to Gods glorie the hearers edification and our owne comfort in this great and miraculous worke in conuerting soules CHAP. XIII Of such things as are required of a Minister to performe the whole worke HItherto hath beene deliuered what is required and to What things generally necessarie to a preacher be done in seuerall parts Now followes to shew what is necessary for a Preacher to haue in all and euery part requisite for the well performance of the whole I. Is a quicke apprehension either in premeditation A quicke apprehension or els in publicke deliuerie thereby to take what the spirit of God presently doth offer to our minds The holy Ghost forsakes not his owne worke neither saileth to assist a painfull Minister but euen in his preparation is with him and helps by affoording much in the verie speaking not before thought of A man not slauishly bound to words brings not all things with him into the Pulpit that there is deliuered The spirit in Praier helps Rom. 8. so doth he in preaching if there be a ready conceit to take it Heereto must be added inuention to finde out vnderstanding to know the thing what it is iudgement to dispose of it to bring euery thing into his proper place and prudence to discerne rightly to make application according to conuenient circumstances and occasions II. A good memorie firme and stable to retaine at least A good memorie things newly thought vpon which is a present memorie without this it is impossible to become plentifull in matter or in exhortation vehement for in the one a brickle memorie will omit much and in the other a Minister will soone forget himselfe where he was and what about A perfect memorie needeth no precept happie is he that hath it it is the store-house to vnderstanding and treasure of eloquence if wit want not nor the toong bee tied by helpe of a good memory a man with ease may speake as How to helpe the weakenesse of the memory much as he pleaseth and as he is disposed also A weake memorie needeth helpe and thus it may bee strengthened First vnderstand well the thing to be deliuered for as S. Hierome saith quae firmiter concepimus benè loquimur siquidem talia in ammae quasi substantiam concoquendo sunt conuersa Things of thine owne deuising are best for memorie and more easie to be borne away that which is from other more hardly and scarcely not at all without the right vnderstanding of the matter without which a man repeats but words as a Parat Secondly dispose into order and method what thou art to deliuer an vnorderly heaping vp of things together confounds memorie As