whatsoeuer worketh annoiance to godly peace Now that the doctrine may be sound true First ponder How to it well before it be deliuered Secondly examine it by the former rules the Scripture and Analogie of Faith Thirdly see the iudgement of all sound anncient and late writers thereupon Fourthly let it not bee a point in controuersie vndetermined of the Church for its hard to define a truth in matters disputeable and not certainly concluded vpon Fiftly let none of these things be the ground of our opinions 〈◊〉 ground to build upon to broach them to the people no mans bare assertion without substantiall proofe old custome good intent carnall reason nor selfe conceit where the word warrants not These may not sit downe to teach in Moses chaire nor beare any sway in the Lords matters concerning his worship and his seruice V. The doctrine being true and sound First deliuer it How a doctrine is to be deliuered to the people grauely with deliberate audible voice distinct sound in the words not forcing it as in exhortation There is one voice and speech for doctrine another for exhortation threats and dehortations The nature of things must distinguish the action and pronuntiation To bee loud in doctrine and low in exhortation or alike in both is to make discord betweene the matter and proper maner belonging thereunto Secondly let the doctrine be a short proposition deliuered in fewe proper and significant words vsing as neere as possiblie may bee the phrase and words of Scripture auoid all obscure tearmes not vsuall also words doubtfull lest either the matter be not vnderstood or mistaken And therefore if any words be so by necessity or vnawares vttered expound your meaning before you do leaue them that the doctrine may goe for currant VI. After so deliuered shew sometimes the reason why it is or ought to be so but euer prooue it except it bee a maine principle sufficiently knowne and approoued for the hearers are not bound to receiue our bare affirmations or negations without warrant Instance the trueth of the doctrine sometime by an example to make it more euident as speaking of Feare The doctrine being this The Feare of God escheweth euill This may be prooued Proue 8. Prou. 15. an instance Iob 1. 2 Ioseph Confirme the doctrine by Canonicall Scripture Nehem. By â—hat to â—â—nfirme doctrine and how to deaâ—â—â— bringing in a proâ—â—e 8. 8. Act. 18. 28. and out of plaine places without anie or least obscuritie if any be explanent and enlarge also the proofe to declare how it confirmes the doctrine deliuered aptly and not strained which will thus appeere if the place of proofe will thence affoord the same doctrine to be collected for which it s brought foorth to confirme an other Scripture Let the proofe be in the sense and not onely in the bare shew of the letter and recite either the whole or but some part of the place as much as serues for the purpose in hand to auoid tediousnesse to the hearers and to preuent forgetfulnesse of thine owne matter in hand vse not many but few pregnant proofes vnder two or three witnesses euerie trueth is confirmed There is a new vpstart quoting of Scripture now vsed Too many quotations to proue one thing not good â—â—â—tâ— now vâ—ed Chapter and Verse for euery word It is an irreuerent abuse a superfluous and prophane tossing of the Scriptures without profit to the hearers whose vnderstanding can neither conceiue them nor memorie beare them away Pride the inuentor to publish the excellencie of memorie seeking praise from Gods gift and making admirable his naturall worke by abusing his word like Iudas in shew of loue to kisse him whilest in kissing they betray him It is not possible especially for the yoonger sort whose vanitie it is for the most part for to haue seriously considered of so many Scriptures how aptly and truely they bee alleaged for the purpose If you haue no plaine place prooue it by necessarie consequent out of other Scriptures by Logicall reasoning from signification of a word from Grammaticall adsignification from a principle of Religion and so foorth Adde thereunto testimonie of Fathers and famous Diuines consent of Churches Councels and confession of aduersaries for the better perswading of the hearers if it bee thought conuenient or necessarie For these helpe much to perswade to the truth first confirmed by the Word though their authoritie be nothing besides the Word in matters of saluation much lesse in any thing to be alledged and opposed against the trueth approoued by holie writ Exhortation vpon the proofe VII After all this then exhort to the imbracing of this doctrine as being the truth and vrge the force of the proofes briefly to perswade a constant holding of the same if it be a doctrine oppugned or wherein the people stande wauering els it is needlesse so farre to vrge euerie doctrine or to exhort so to that which alreadie is beleeued and receiued for a certaine trueth Note that euery doctrine may be brought to some principles A note of Religion Commandement Articles of Faith or Petition in the Lords Praier as Berhusius in his postill sheweth Thus much of collections of Doctrines wherein we see what profound knowledge in Scripture for gatherings of Doctrines and confirming them by proofes is required of the Minister and what a student and how well read hee ought to be in authors to see their iudgements that he may become exact in this point to informe and confirme men in the trueth and to settle them in Religion without wauering CHAP. IX Of making vse of the doctrine shewing what to doe with it AFter the deliuerie of the Doctrine enforming the auditory How to make vse of the doctrine that there is such a thing and what it is followes the vse necessarilie that the hearers may know what to doe with that which they so vnderstand These two cannot in nature be sundred nothing can be taught but there is an vse and end thereof and these bee distinct in nature the doctrine goes before and the vse comes after A lesson without vse is as a deuised thing idlie without end And it is lesse cunning to giue a precept then to shew aptlie the vse thereof Wee must therefore first in euerie Scripture shew the doctrine as laying a ground of our speech and thereon build the vse for further edification The vses which are to bee made of doctrines are principally these foure as it is 2. Tim. 3. 16. Rom. 15. 4. I. The first is Redargutiue when the doctrine is vsed to confute an souerthrow an error or heresie contrarie to that trueth in the doctrine And this is the dutie of a Teacheâ— the Prophets vsed it Esai 44. our Sauiour Christ Matth. 5. 6. 15. against false interpretations traditions and against false opinions Matth. 22. So likewise the Apostles Aâ— 17. 2. 9. 29. and heerein he must haue abilitie Tit.
to begin with these of later times Caluin Peter Martyr Cranmer Iuell Fulke Sadel Beza Whittakers Mornay and Reinolds then to other of former times and also to the Fathers But heere take these caueats touching the Fathers First see that the name be not counterset and Caueats in reading of the Fathers the worke falsified as of late the Fathers haue beene by the Papists Secondly approoue of their opinions and of all other mens onely as farre as they agree with Scriptures in matters of saluation Thirdly when they differ consider them as men reuerence them and receiue them in the truth but be tied to none in their errors If it be possible reconcile and cure the iarre to make them agree If thou canst not by the rules deliuered trie which is sound that hold If an equall probability be of two and reasons seem to thee alike for both make a profitable vse of either but publikly broach neither vnto the auditory if it be a matter of importance for it will but breed contention If wee will thus bee wary we shall not runne into error for company wee shall vphold a consent and preserue a godly peace in the Church When wee are thus fitly prepared and armed with the sound knowledge of the truth against sophistrie and subtile distinctions then may wee boldly enter vpon a dangerous sort for yoong nouices vpon whom neuerthelesse in these daies proud conceits for shew of learning wild youths wanton by their wits foolehardily rush vpon in their very a b c of Diuinitie to their ruine and Churches disturbance Scholemen Papists Catechismes Commentaries histories c. as First Schoolemen Peter Lombard Thomas Aquinas Scotus Bonauentura and Durandus Secondly Catechismes Canisius c. Thirdly Commentaries Caietanus Ferus Tolet Arias Montanus Stella Pintus Tansenius Riberus and others with Postils Fourthly Histories Caesar Baronius Onuphrius August Stuchus Platina Anastasius Iacobus de Voragine Fiftly Gratian decrees Raymondus Decretals Clementius Constitutions the Extrauagants the Epistles of Romish Bishops the Canon Law the Glosses and Commentaries of the Canonists the Acts of late Councels set foorth by Peter Crabbe Martyrologies Sixtly Controuersies of Roffensis Gregorie de Valentia Stapletons Hosius Eccius Harding Bellarmine with others and those that haue answered them Seuenthly and lastly a Minister The holy spirit of God besides all these helpes must haue to rule and direct him in these subordinate meanes the holie spirit of God the onely true interpretour of the Scriptures which are his owne words who is the spirit of trueth leading and guiding all his in the same without which men for all the means may runne into errours and grow into heresies aboue all this therefore pray for CHAP. VIII Of gathering doctrines from the Text. AFter Interpretation Logicall Grammaticall and Rhetoricall doubtfull things being resolued and obscure What a Doctrine is made plaine followes the Collection of Lessons or Doctrines which are propositions drawen from the Scripture teaching somewhat to be beleeued onely for informing of the iudgement Heere first a Teacher must begin to builde that knowledge may goe before zeale to guide the same this of some is called the Didascalike or Doctrinal part of a Sermon wherein a trueth is deliuered and confirmed by this we onely learne to know and beleeue But to effect and doe is another part of the Sermon following vpon this As for example This is a plain Doctrine deliuered by the holy Ghost Prou. 29. 18. Where there is no vision the people perish This onely informeth my iudgement to take knowledge of a thing which is this That they which want the preaching of Gods word are in a fearefull estate it is neither exhortation dehortation reprehension commandement promise nor any such thing for these indeed are consequents of doctrines Many such places be which are euident doctrines of themselues Roman 8. 1. 1. Corint 2. 14. Galath 3. 10. 11. Hebr. 13. 4. Psalm 19. 17. and a thousand moe out of which if we please we need not stand to make How to handle a did ascalike text or a Scripture which is a doctrine of it selfe A particular explanation of euerie word other collection of Doctrines except from the emphasis of a word as an obseruation by the way but foorthwith come to the vse which is to be made therof after the words be explaned and a briefe Paraphrase made thereon As for example take these words of Salomon Prouerb 29. 18. They are a Doctrine of themselues as other Prouerbes be Heere then begin to expound the words thus Where there is no in the Hebrue it is onely in not a Preposition with an Aduerbe in stead of a Noune meaning in the want or in not hauing vision Vision this word is diuersly taken in Scripture first for an ordinarie meanes wherby God The diuers acceptions of a word and the same prooued reuealed his will to his Prophets as Numb 12. 6. and 24. 4. Secondly for a more speciall manifesting of himselfe to Moses as Numb 12. 8. Thirdly for the place of visions Ierusalem Esai 22. Fourthly and lastly for the word of the Prophets the messengers of God to his people Esai 1. 1. Obediah 1. 1. where by vision is meant prophecie and Obediah 1. 1. vision and prophecie both one 2. Chron. 32. 32. Act. 2. 17. Seers and Prophets were one 1. Sam. 9. 9. Preaching is also called Prophecying 1. Cor. 14 1. 2. 3. 4. 5. 13. which stands in the interpretation of the Scriptures vers 13. or expounding thereof vers 5. by words which may be vnderstood v 9. What preaching is to edifie exhort comfort and instruct the Congregation vers 3. 4. 19. In this last sense must this word vision be taken After that the diuers signification of the word is noted them set downe one proper and apt for the text and prooue how that and not the other is fittest The emphasis is noted and how it serues to the purpose and not in any of the three former senses for this proposition is generall and euer true but if we put in stead of vision Hierusalem it would be absurd to say Where there is no Hierusalem the people perish or vnderstand it of vision to Moses or the other which were but temporary are ceased must therfore we perish It is to be interpreted therfore preaching called vision and prophecie for the excellencie thereof so do also the learned expound it The people that is persons of all sorts and not onely the ruder multitude the word is generall and conteineth all Perish there is a singular emphasis in this word and therefore interpretors diuerslietranslate it To cease and leaue off to decay to go backe to rebell to be naked to perish all which doe well agree to this matter in hand So it is as if Salomon had said more at large Where men are without and want the true A paraphrase briefe in significant words according to the explanation acceptation
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
godly so to shew the wicked their sins and punishment for the same Secondly the wicked 2. Occasion Iewes had blasphemously accused the Lord of iniustice and murmured against his chastisements Thirdly which 3. Scope and generall proposition the Prophet reprooues them for and confutes their error and shewes that Gods waies are equall and iust and theirs vniust and that not he but they are the cause of his iudgements vpon them which are iustly inflicted Fourthly 4. Coherence whereupon in these words the Prophet concludes that for these their speeches they deserue punishment and should be punished vnlesse they repented Fiftly the verse containeth 5. Parts and generall diuision three generals or totums and therefore must first be obserued the first is a threatning of iudgement the second an exhortation the third a promise which both the sense The subdiuision by observation of circumstances the Verbes I will iudge Returne Shall not be doe note out vnto vs. Now if men please they may by circumstances diuide these into seuerall parts euery one againe and as the words lie in order as thus In the threat note first the cause in therefore secondly what is threatned iudgement thirdly who in generall the house of Israel and more particularlie euerie one fourthly the maner of iudgement iustlie according to his waies Fiftly the person threatning the Lord So likewise proceed in the exhortation and promise Another example Matth. 10. 14. These be the words of our Sauiour Christ in his commission giuen to his Disciples who commanded them to preach and to goe hither and thither and yet without care of corporall prouision intimating also to them that all should not receiue them he fore-knowing mans thoughts who vpon hearing of enemies would bee somewhat discouraged he heere preuents an obiection or answers closely to that question which they might make concerning their behauiour to the obstinate and what shall befall them All which is to encourage the Disciples in their Ministerie The parts whereof are two in generall a Commination and a Commandement 1. In the threat note First the parties threatned Whosoeuer the persons and after the place the house or citie Secondly why for two offences not receiuing the Disciples and for not hearing their words Thirdly the certaintie of the threatning confirmed to his Disciples truely I say to you Fourthly what is threatned to wit their certaine damnation and impossibilitie to be saued deliuered in a comparatiue speech it shall be easier Fiftly the time when this shall be effected in the day of iudgement 2. In the commandement obserue first the time when they depart secondly who the Disciples all of them thirdly what to doe shake off the dust of their feete Thus may we doe with any Scripture if we can but know the generall how to name it and so laie it open by circumstances euen as the words lie in order This maner of diuiding will affoord much matter easie for the method and discends to the capacitie of the simplest hearer But heere is no small cunning required to gather out lessons from euery circumstance fitly yet easie to any one that vnderstands and hath laboured heerein as shall bee after demonstrated by example If it be held too great curiositie so distinctlie to note euerie word as it were and circumstance then the generall diuision may be onely obserued and one or moe of the words followed passing from one to another briefly at his pleasure The way is all one this more easie and lesse distinct to the vnderstanding in particulars the other more hard and subiect to the censure of a meane hearer any whit exercised in the Word who more easily iudgeth and seeth the collections of doctrines and how it is followed and when the Preacher keepes or roues from the present matter If this way be not liked in stead of this diuiding and for How to diuide after another maner in shew more learned generall heads one two or three propositions may be gathered and as parts followed euery proposition conteining the substance of the circumstances in the generall part As for example to declare my meaning Act. 10. 33. The words are part of Cornelius answer and containe in them three parts First Cornelius obedience in these words therefore sent I for thee immediately wherein we note these circumstances first the cause in therefore secondly the things done in sent thirdly who in I that is Cornelius fourthly for whom fiftly when Secondly Cornelius incouraging and commending of Peter wherein note first who and whom secondly for what thirdly Cornelius readinesse in the last words where obserue first when secondly the cause thirdly the parties fourthly the place fiftly the maner sixtly the end seuenthly what These three parts thus set foorth by circumstances may be drawen into three propositions and in stead of this diuiding the Teacher may say We will in these words after hee hath read the verse handle and speake of three things I. That the commandement of God must make him to These three propositions contain plainly three seuerall circumstances knit vp together â—â— doctrines whom it is giuen to obey the same without delay II. That those which send for Gods messengers should openly encourage them by commending their willingnesse in comming III. That hearers knowing of their comming should make the mselues ready wait for them submitting themselues with reuerence to heare whatsoeuer they shall teach them from the Lord. Which propositions may bee prooued and followed in the same order to a mans selfe as the circumstances should be but yet in shew differing to the auditorie the other being deliuered plainly and in a disiointed speaking handling euery circumstance by it selfe but this way largely set foorth with a continued speech to the end of euery proposition The other easie to be conceiued of the hearer and to be deliuered of the speaker requiring neither singular memorie nor much libertie of speech and therefore to tickling cares a harsher way though for all sorts more profitable this way not so easie nor so euident hardlier to bee vnderstood of the simpler sort and more difficult to bee performed of the Preacher except he haue a good memorie to helpe well his vnderstanding and also a ready toong freely vnfolding without stoppe the conceits of the minde Chuse either after your gifts but doe all to edification Heere is required in the Teacher skill in the arte of Logicke What vse to make of Logicke an arte most necessary for a Minister an especiall handmaid by the assistance of Gods spirit to serue for great vse in reading the Scriptures in interpreting laying them open vnto others By Logicke we see the method of the Spirit we behold the arguments the coherence and the scope by it we collect doctrines confirme them enlarge the proofes gather thence consequently apt vses and vrge them by reasons vpon the hearers Without this a Teacher can neuer soundly lay open the scriptures solidely prosecute
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
from The vices to be auoided For he must be as yee haue heard vnreproueable especially of these I. Not froward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sibi pertinaciter placens qui Frowardnesse suum auntaxat in opinionibus approbare solet aliorum omnium sententiam contemnere sua persona iudicio moribus contentus hinâ— fit vt interpretes vâ—rie hanâ— vocâ—m exponunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superbus and 〈◊〉 prâ—fractus pertinax inobediens tracundus asper moribus difficili quadam naturâ implacabilis quae omnia 〈◊〉 istius modi quadrant ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placeo nâ—m sibi ipsi placet maior est de stulto spes quam de hoc Prou. 26. 12. vae illi qui sibi sapiens videtur suo iudicio prudens Esa 5. 22. II. Not couetous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non auarus pecuniae cupidus Couetousnesse ab â— priuatiua partâ—cula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argentum hoc autem ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 albus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faunus Nummus enim auaro est aspectu pulcher fructum instar faui dulcis Cuius agitur sordidus ille vel intuitu vel admiratione sacratus discedat nunquam auide inhians explere nequit III. Not giuen to filthie lucre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non turpem Greedinesse of gaine quaestum faciens ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turpe obscoenum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lucrum Cogitatio Ministri non erit interra terrestria curare non debeâ— Phil. 3. 19. IV. Not giuen to Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non vino quasi Excesse in drinking and eating assidens non sectator vini vinosus vinolentus Hic per vinum intelligitur omne genus potus inebriantis vinum ipsum timetum ceruisia Et ij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur non qui solum belluino more inebriantur sed qui ad potandum fortes ad fundendum potum robusti qui indulgent potationi multo vino dediti 1. Tim. 3. 8. vt vel nasus rubeat vel palescat vultus qui ocnopolium aut domum Ceruisiarij frequentant qui mane surgunt prorogant ad Crepusculum vsque a diliculo qui denique redeunt pocula subinde repetunt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum Apud Heroditum capitur pro potu ex hordeo etiam confecto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anglice an Ale stake V. No striker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pugnax percussor cuius manus Fighting and quarrelling non est praeceps ad percutiendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vir Martij caloris militaris ferociae quà m nihil minus Christi seruos decet qui ad lites suâ— grauitate pacandas quam ad ictum pugni ne dicam gladij infligendum promptiores esse debent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a percutiendo quidam exponunt conuitiatorem iurgatorem qui linguâ ferit VI. No fighter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non litigiosus alienus a pugnis Contentions chiding and brauling a iurgijs Interpretes vix inter haec duo perspicuâ— differentiam ponunt ab a priuatiua particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contendo siue verbis siue pugnis qui omne contentionum genus vitare studet Apostolus ad Titum 1. vers 7. Pro. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non iracundus non pronus adiram non bilosus anglicè cholericke testie of a hastie nature quam animi prauitatem multis in locis libri Prouerbiorum vituperat Solomon Thus we see how that the Minister must both be an example of vertue and flie all vice so the Apostle teacheth and exhorteth vnto 1. Timoth. 4. 12. Tit. 2. 7. 1. Peter 5. 3. heereby shall a man better vnderstand that which he speaks Iohn 7. 17. and the doctrine of trueth And to such hee hath promised to shew his will Amos 3. 7. Psal 25. 8. Such shall speake experimentally from themselues for as one saith qui pius non est vtcunque Scripturarum teneat intelligentiam tamen interiorem sensum experientiam verbi corde non percipit A godly life is a Seale to sound doctrine Common people respect more a good teachers life then his learning and reuerence the person and not his preaching so much As Herod did Iohn Baptist Mark 6. 20. It adorneth the Gospell spurreth on other occasioneth men sensiblie to thinke of godlinesse it stoppeth the slanderous mouth of the wicked with more boldnesse also may a Minister The euill which commeth by a preacher of lewd conuersation reproue wherein hee is cleere On the contrarie a man of lewd conuersation occasioneth scandall hee is not woorthy to stand in the roome of the holy God Such God is displeased with highly Psal 50. 17. they cause his name to be blasphemed Rom. 2. and his worship to be abhorred 1. Sam. 2. 17. The Preaching of Gods word the Lords ordinance to be nothing accounted of They dare not reprooue sinne lest they blase their owne armes Pray they cannot but formally The wicked call not vpon God Psal 14. Their words are vnprofitable because their life is abominable Nam qui sana docet saith Nazianzen turpiter viuit vna manu porrigit quod altera rapit Chrysostome on Matth. 25. saith Doctor ecclesiae benè docendo benè viuendo instruit populum quomodo debet viuere Male viuendo instruit Deum quo modo eum debeat condemnare And assuredly fearefull wrath abideth such Psal 50. 22 Iam. 4. 17. Luk. 12. 47. 1. Sam. 2. 17. 25. who transgresse with the lanterne in their hand and word of Reformation in their mouthes whose sinnes therefore must be the greater their damnation iust and punishment the more VIII And lastly a Minister must haue a good librarie A good librarie and good maintenance meanes must be vsed the helpe of the learned Extraordinarie Reuelations are now ceased And to make vp all both to prouide things necessarie to continue him in studie to encourage him in labour He must not want sufficient maintenance Some haue sufficient but verie many too little caused by Sacrilegious Patrons and other defects begun by Antichristian practises and still continued by carnall hypocrites who professe hatred against the Pope for his couetousnes heresie and tyranny and yet they cease not robbing the Church by their auarice blaspheming the Gospell by their impietie but let them looke for their deserued reward at the hands of God in due time And thus much also for these Generals which must in a Ministers calling runne euerie where throughout as veines in the bodie to preserue life he will hault if any of these be wanting The vnderstanding findeth memorie reteineth the toong deliuereth a zealous and gracious heart enforceeth comely gesture graceth a good life beautifieth a librarie furthereth and a competent liuing animateth preuents cares and distractions of minde And one thus qualified is a worthie Minister to haue place in the Church with a due regard and reuerence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IVdge me rightly if this labour like thee so approoue of it and I thanke thee but if it bee not to my will and thy contentment know that Bernardus non videt omnia doe thy endeuour to performe a better worke heerein I will acknowledge my defects and be thankfull for thy labours
any matter nor pithily perswade nor firmly establish a truth nor iudge of consequents nor conuince an aduersarie well nor answer warily mens subtilties nor wittily preuent cauilling Sophistrie Si Logica absit rationalis homo praeterrationem in linguae sono versatur A mans Oration without Logicke is but sound of words without reason an ignorant discourse in which if the toong be flight and memorie weake as the hearer shall oft lose the drift of his wordes so hee shall not seldome forget himselfe by ouerrunning both his owne and other mens wits Let Logicke bee then the sterne to guide the course of thy speeches that the sudden blasts of affections ouerwhelme thee not if thou intend to speake iudicially CHAP. VII Of the Scholies and interpretation of the words AFter the diuision of the text must follow an explanation of the simple words or of words ioined together making euidently a sentence yet this is not to be done at once thorow out the text but orderly as the words are come vnto or the sentences in the seuerall parts of the diuision which will preuent tediousnesse and tautologies If the words bee but two or three together or but one briefe sentence then as necessitie requireth they may at once bee explaned and then a Paraphrase made thereon What is to be explaned and what not briefe and plaine Which thing is not to be done where the words are plaine without any obscuritie in them For euerie Scripture is either plainly set downe and the words to be taken properly as they lie in the letter So is euery doctrin of Faith and maners necessary to saluation set downe which needs no explication of words but inlarging of the matter or else obscurely and this needs an exposition No How Scripture becomes obscure and wherein the obscuritie â—â—eth Scripture is in it selfe obscure but that wee want eie-sight to behold what is therein conteined The Sunne is euer cleere though wee through our blindnesse cannot see the shining or for that some dark clouds hinder our sight which are to be remooued that we may looke vpon it The clouds obscuring the cleere light of the Scripture in the words or sentences are these which if we can expell the matter in euerie text will become manifest 1. Is Varietie sometimes of reading quae in quibusdam Hebraei textus Graeci locis vel inscitiâ vel negligentiâ librariorum irrepsêre credatur tamen non in omnibus exemplaribus malitiâ— Iudaeorum textum corruptum esse vt impiè tenent Papistae 2. Is varietie of signification of words one word signifying many things Homonymies many words signifying againe one thing Synonymies and when words are somewhat like as if they were Synonymies and yet differ 3. The ignorance of the proper signification of the word for want of vnderstanding in the originall languages so of the phrase and propriety of that speech 4. Defects and errors in translations by adding omitting altering misplacing mispointing by comma colon parenthesis period or interrogation 5. Diuersitie of the opinions of Interpretours 6. Shewes of contradictorie speeches 7. Want of knowledge of the Arts Historie Philosophie Antiquities closely couchedin many a text of Scripture 8. And lastlie Ignorance of points of Diuinitie and of such things whereof the Scripture speaketh proper to it selfe of God of Christ Iesus of the Law and Gospell and of the Sacraments As many of these as the text is obscured by and iustlie therefore needeth an exposition must be made plaine both to cleere what is darke and to resolue the hearer of that which may doubtfully be taken Words may thus bee explained 1. First by setting downe an vsuall word for an vnusual How the text may be explaned and to remoue obscurities a proper for a figuratiue 2. A more plaine for one more obscure by a Grammaticall Synonymie 3. By a nominall definition 4. By distinguishing words doubtful one from another and interpret diuersitie of significations according to the subiect matter there handled els as one saith Dum verba nimis attenduntur sensus veritatis amittitur 5. By obseruing our owne common vse of such words and maner of speaking how and why we so speake For translations bring them to the originall text and by that trie them and see the emphasie of the words the maner of speaking and the Grammaticall constructions Reconcile what seeme to iarre and cleere the same from false interpretations There is but one true and naturall One true and naturall sense of euery place and so one right exposition Sensus Pius sense of euerie place which is the literall sense that which the holie Ghost principally intendeth there and accordingly can there be giuen but one true and right interpretation of the words and sentence A godly meaning may be made of the same agreeing with the Analogie of faith tending to Gods glorie the suppression of vice and maintenance of vertue and so tolerable But Sensus proprius genuina Genuinus sensus interpretatio is that which makes the place to agree to the chiefe purpose and scope of the holie Ghost intended in that same place of Scripture Now to giue this right exposition of the place to iudge How to giue a true sense vp on a place and to trie the same so to be of other mens interpretations for the approouing of the best for the reiecting of the woorst to examine aright also varietie of readings and translations in what sense to take words of diuers significations to make supply of a Grammaticall Ellipsis yea and to reconcile truely places which seeme to disagree may be by these meanes following By analogie of Faith the points of Catechisme 1. By the Analogie of faith for it must agree with the principles of Religion the points of Cathâ—chisme set downe in the Creed the Lords Praier the ten Commandements and the doctrine of Sacraments One saith Propositio obscura primo omnium ad certam alicuius disciplinae methodum reuocetur ex rerum in ea traditarum principijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicetur This is it which the Apostle meaneth and for that end wils Timothie to keepe the true paterne of wholsome words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one right well interpreteth thus Methodum dextram materiarum Theologicarum to which the interpretation of more obscure places may be brought as to certum immotum interpretationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same author cals it which if men would vse there should neuer be such monstrous opinions broched nor so dangerous contentions raised in the Church daily as there hath beene and now is But euerie thing would agree with Faith and Charitie in which stands the forme of wholesome words deliuered by the Apostle To which the foure formerly mentioned may bee reduced fitlie The Creed to Faith as the summe thereof and so the Sacraments as Seales confirming the same To Loâ—e the Commandements which shewe vs what to doe to our neighbour and
delightfull and therefore youth will as I may say lasciuire soone waxe wanton immoderately heerein and so in stead of vsing abuse the Scripture Allegories may be gathered diuersly First from names and signification thereof as Beelzebub How many waies an allegorie may bee raised prince of Flies the Diuell Hence this allegorie As great flies but easilie blowing vpon flesh in warme weather infects it and makes it more and more craule with maggots so doth the diuell by blasting of our soules with suggestion in time of prosperitie c. But note heere with the name and signification consider the nature of that whence it is taken as you see from this and also the nature of that wherunto it is applied Secondly from Histories taking occasion often from the name as Luke 8. 41. 49. Iairus signifieth one inlightned hearing of Christ seekes to him in hope of helpe but whilest he is praying comes the diuell or his instrument and interrupts and would withdraw him to giue ouer but that Christ Iesus vers 50. comforts him and giues him incouragement From what places chiefly the Ancient haue vsed to gather allegories to beleeue and so soorth In stories where the places seeme not to affoord much matter there men haue accustomed to gather an Allegorie as Genes 27. 14. 15. 16. 17. Luke 19. 2. 3. 4. and vers 29. 30. 31. 32. 33. 34. and 45. and such like Thirdly from those Scriptures where the words haue a shew of an vntrueth in the letter and must bee vnderstood figuratiuely as Psal 9. 13. which Christ litterally taken neuer did Psal 1 18. 22. Esai 11. Matt. 21. 44. 4. 12. and such like where the litterall sense seemeth to inferre an absurditie as Rom. 12. 20. Mark 11. 13. 14. Luk. 6. 29. 30. where the matter in the litterall sense may seeme in regard of the basenesse therof to derogate from the wisdome of the pen-man whose excellencie of vnderstanding and calling cannot but perswade vs of a farther and more excellent matter then the letter barely intendeth likewise Ioh. 4. 35. Rom. 13. 11. 12. 1. Cor. 3. 12. so many places in the Prouerbes as cap. 24. 30. chap. 6. 9. chap. 9. 1. 2. 3. c. and 25. 16. Deut. 25. 4. All these haue a further meaning then the letter Lastly where the words be typicall either in precept as Exod. 22. 18. 19. Leu. 12. 2. 3 or Example as in Abraham Gen. 22. Iosua Sampson Dauid and others XI Lastly from Similitudes many lessons be gathered From similitudes and that two waies First from the drift whereto it is brought and then from the very letter and thing it selfe whence the similitude is made without regarding the similie as if it were a plain narration As Gal. 4. 1. 2. The scope is to shew by the similitude that the Law of An example God makes not freee but keeps in bondage for it doth with vs as tutors and gouernours do with an heire being a child euen keepe him vnder as a seruant The lesson from the scope is that the Law is seruitude and freeth not neither can it more then tutors a child but is at the fathers appointment From the letter this lesson That a wise and a godly father will bring vp his child well though he be his only son and heire vnder tutors and gouernours For we must know that the thing from whence the similitude is fetched is the same in it selfe for which it is brought to illustrate another If the wrath of a King be fearefull as the roaring of a Lion then a Lions roaring is fearefull This collecting of lessons from a similitude is not onely when it is largely set downe but euen contained in one word by a Metaphor as when a Minister is called a shepheard and a beleeuer a sheepe a wicked man a dogge wee may note the nature of the thing whence the similie is drawen and so farre as it may well agree to the thing to which it is brought apply the same in the seuerall properties to it as doctrines but then proue them in the application and make vse thereof Thus may we doe in Parables First marke the scope and the lessons thence and then To collect lessons from parables from the letter But yet beware we gather not lessons from euerie thing therein so many absurdities might follow neither intended in the scope and spirituall sense nor in the letter true as in the Parable of Diues it is said he speaks in hell and hath a toong which is not true Manie things in Parables may be supposed as if it were so to teach a trueth by a feigned thing Of Typical places Typicall places haue also a doublesense litterall and spirituall Manie of the chiefest and heads of the Iewes were types of Christ The Iewes in prosperitie and aduersitie their blessings and curses and much of their seruice typicall to vs and therefore double obseruations may bee thence made And thus much how to gather Doctrine Now of the deliuery and proofe of the doctrines wherein I. Follow your diuision and gather the doctrines as the What to be done in deliuering a doctrine and proouing the same Ground of the doctrine What doctrines to gather and what to enlarge parts doe lie in order for therefore is the diuision made II. Before or after the doctrine be deliuered lay open the ground thereof that it may euidently appeare how it ariseth this is much to perswade to beleeue and embrace the same now this easily may be done by a short paraphrase III. Collect such onely as aptly may be collected and of these First what are well knowen note them onely in fewe words and but point as it were at them Secondly the more seldome and rare and withall profitable them onely prosecute largely Euerie text hath some certaine words and circumstances more Emphaticall then the rest Thirdly whatsoeuer may bee aboue the capacitie of the hearers omit that All men are not apt for euerie thing Ioh. 16. 12. 1. Cor. 3. 1. 2. there is beginning growth and doctrine for both Fourthly euerie thing inconuenient to be vttered in respect of time place and person is to be with silence passed ouer heerein is a Ministers wisdome well seene Doctrines must bee very sound What things to be auoided IV. All doctrines must be sound and good 1. Tim. 4. 6. wholesome words according to godlinesse 1. Timoth. 6. 3. vncorrupt Tit. 2. 7. profitable Tit. 3. 6. standing in faith and charitie 2. Timoth. 1. 13. Wee must auoid carefully prophane Iewish and old wiues fables 1. Timoth 4. 7. doting foolish and vnlearned questions 2. Tim. 2. 23. strife about words 1. Tim. 6. 4. Commandements of men which turne away from the trueth Tit. 1. 14. Genealogies contentions brawlings about the law and whatsoeuer is vnprofitable which procureth enuie ingendreth strife railing ill surmises which peruerteth the hearers encreaseth to more vngodlinesse prophane and vaine bablings 2. Timot. 2. 16. and