publike receiued translation As it may argue some presumption and pride in the Corrector so it may breed contention and leaue a great scruple and cast doubts into the hearers mindes what reckoning to make of a translation and it giues great aduantage to the Papists who heereby labour to forestall many that they smally account of our translations which we see can neuer be so well done and generally approoued of but some particular persons will be censuring the same and that not onely in priuate a thing happely tolerable if the censure bee true and wisely proceeded in but also they must needs shew their skill in Pulpits It may seeme that such hold it an excellent thing digito monstrari and that they weene and are of opinion that as Persius notes the vaine ones Scire tuum nihil est nisi te scire hoc sciat alter It is verie necessarie that the translation be most sound But it is nothing expedient that euer publike proclamation bee made of some small defects that by much prying happely may be noted In a common auditorie we must onely vse our mother toong therein of euery ordinarie person but onely such faults as needs noting and that of learned men too As the text must bee read in the mother toong so heere to speake a little briefly of it by the way must the whole Sermon before a common assemblie according to the Prophets practise the 1. Cor. 14. 2. 4. 6. 9. 11. 16. 19. vse of our Sauiour the reasons of S. Paul the custome of the Apostles and as the Primitiue Fathers the Greeke and Latine Doctors of the Church were wont to doe as their Sermons extant declare without intermixing of long sentences in strange languages not vnderstood differing from their natiue speech A strange toong hinders the conceit of most hearers except it be vsed rarely aptly and briefly being ignorant of the same to apt that before spoken to that which followes after and except it be vsed with discretion it is a hiding to them what we professe rather than to teach them an vnprofitable mispending of time First needlesse to vtter it haply in Greeke then in Latine and after in English a treble or a double labour for one it may be one two three or some few vnderstand hardly the languages but all other doe not must we therefore pleasing our selues seeke to delight these few to win a little vaine praise of learning whilest all the rest stand at a gaze admiring what is said without edification We that stand vp in Christs roome must not seeke our owne commendations there wee must paint out the trueth liuely and plainly approouing our selues faithfull dispensers of Gods secrets to the conscience of euerie beleeuer in euery thing to the vtmost of our power Neuerthelesse necessitie constraining as some time to declare the emphasis of a word often more significant in the original than in the translation to note some special phrase to conuince some proudly conceited of his knowledge or The text must be out of the Canon of the Scripture Ier. 23. 28. 1. Pet. 4. 11. 1. Cor. 4. 6. Iohn 7. 16. 8. 26. 12. 50. Act. 26. 22. in a learned auditorie I doubt not of a libertie therein For the Text it must be Canonicall Scripture The Minister is Gods mouth he must then speake Gods word not onely taking it for his text but all his words must agree to the written trueth aboue which he may not presume The Prophets came with the word of the Lord our Sauiour vttered onely the word of his Father as his Father spake vnto him his Text was the Canon of the Scripture Luc. 4. 16. 17. he interpreted scripture Luc. 24. S. Paul taught Psal 19. 7. Heb. 4. 12. 2. Tim. 3. 16. Rom. 8. 7. Esa 29 13. Neh. 8. 2. Chr. 17 9. nothing but Scripture it onely bindeth conscience it is absolutely perfect it conuerteth makes perfect Mens precepts are no rule in Religion Will affection is too base to rule to command Reason and Reason to swaie by mans wisedome is too carnall for Religion Esdras text was Scripture Christs out of Esay the Leuites was the Law euery one spake out of the booke of God so continued vntil Popish Prelats inuented lying Legends to beguile the people such as God giues ouer to beleeue lies for that they kept not nor receiued a loue of the trueth and so remaine at this day euen â— Thes 2. 11. their diuinest Doctors by Gods iust iudgement Some heretofore haue preached without a Text but it is not now the custome of the Church which ordely must be obserued neither is that way so good to increase knowledge in the Scripture nor to cause reuerence to that which is spoken they not seeing whence it is grounded Secondly What kinde of Text. it must be a Text to beget faith to ground hope and to settle loue such places must we chuse as plainly affoord vs these things to teach them vsually as the Apostle exhorts Obscure Scriptures about which must necessarilie arise questions of controuersies leaue for Schooles and handle not amongst the common people and vulgar sort Common assemblies are not meet either to heare or iudge of controuersies yet it is a fault of many Preachers who vse commonly in euery Sermon to raise vp one point or other in disputation about which they spend the most of their time often without iust occasion or necessarie cause but the fruit of these mens labors is in their hearers contention talk about words quiddities and vain ostentation but not faith working by loue and holie sanctification Thirdly the Text must be fit for the hearers If S. Paul It must be a fit Text. preach before a Heathen Felix intemperate and vniust his words shall sound out temperance righteousnesse and iudgement that Felix may heare and tremble Christ Iesus will preach before Scribes and Pharisies against false interpretation of Scriptures mens traditions and hypocrisie This choise of â— fit text commends the Ministers wisedome in teaching his faithfulnesse to performe his office without feare and his care to doe good It will preuent cauils when things are reprooued which the Text plainly affords The discommoditie of an vnapt text On the contrarie an impertinent Text shewes that the Preacher wants iudgement either to chuse his Text or to discerne his auditorie or both or that hee hath but some bosome Sermons that alike must serue his turne vpon all occasions in any place or that he is fearefull and dare not take a Text to touch them especially men of place whom hee would rather please by his preaching to pleasure himselfe Gal. 1. 10. loth therefore is such an one to offend the fault of too many in these daies men pleasers not the seruants of The cause of painted eloquence Christ This is the cause why many weigh euery word as in a balance for waight and tuneable measure for
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.
with feare with some discouragement to follow largely any point and by forgetfulnesse to deliuer little of much before thought vpon or els confusedly to vtter diuers things impertinent withall It is more laudable and profitable than that conceited Arte of Memorie discommodious diuers waies yea and wicked also as is prooued by the learned Natures want must needs and may by good meanes be lawfully holpen Good gifts many haue from God yet with some defect this way good vnderstanding honest hearts feruent zeale and free libertie of speech the benefit whereof it were not well for the Church to lose for so little a defect supplied by so good meanes which to some which write well and haue a quicke eie to the note is no hinderance to stay them in vtterance but a singular encouragement who can so speake as if they neither had note neither needed the same in the iudgement of the hearers III. With vnderstanding and memorie must be the gift of vterance the free libertie of the toong without stammering Godly eloquenâ—e and how to be attended vnto or lisping readily and also plainly to deliuer the conceit of the minde This is the key to open the closet thereof by which men may see thy apprehension inuention iudgement and also discerne thy hearts affection ex cordis abundantia os loquitur words must be significant and apt for the matter in hand and as wee must speake plainly so properly Albeit as I said before we are not slaâ—â—siâ—ly to tie our selues to words yet may we not neglect to speake wisely and as it is meete in words phrases commaes and periods varietie of things require varietie of words and that is a proper Epithet and fit phrase for one thing which is not meete for an other Speake of warres like a warriour and a martiall man in his tearmes of Ciuill gouernment like a States man picture out vice in his deformitie and draw out vertue in her liuely colours vttter threats with words of terror and the merciful kindnesse of the Lord with alluring speeches of consolation Be not too base vse no foolish termes ridiculous too meane for the matter for feare of contempt no scurrilous railing common termes These be incident and vnbeseeming the staid grauity of Gods Ambassadours Preuent hatred neither bee too lofty in hie tearmes strange speeches huffing words Beware of foolish affectation that we blase not our pride and too great folly There is a godly eloquence approued by the Scripture Godly eloquence approued and how to be attained vnto many speake well by nature an excellent gift of God and many by industrie attaine to commendation herein by reading well penned works by hearing the Sermons of such as be endued with eloquence by conuersing and talking with those that can speake well and putting in practise what they attaine vnto till they come vnto an habit No Col. 4. 8. man can neither will any wise man condemne eloquence or forbid by any good meanes to attaine to the gift To speake rashly without discretion in so holy things is a taking Gods name in vaine All men must order their words with discretion much more in that place a Minister As men write warily so must they speake respectiuely neglect of right speaking occasions much mistaking It hath bred heresies contentions haue and doe grow hereby and and many mens labours are despised by neglect of this whose paines might well be approoued for the matter and become an effectuall ministerie through Gods blessing by hauing care to speake as they ought Of the voice in speaking and how it must be ordered With the wordes there must be a care to the sound of the voice The voice must bee so farre lift vp as it may alwaies be heard but not strained aboue natures power neither one sound throughout but tuneable rising or falling as the matter requireth sometimes more roundly but euer distinctly sometimes more deliberately The voice is so to be guided as the hearers not vnderstanding the matter may yet by the manner discerne where about you are wee may not be loud where we should be low nor speake cheerefully in lamentable matters nor mournfully in causes of reioicing If farther direction be herein required let those peruse the rules giuen for this in learned mens labours IV. With the tongue must goe a gracious sanctified A gracious heart and the benefit thereof heart the tuner of the voice euen as a man would haue it For a man of a gracious heart neuer deliuereth that to an other which he feeleth not in some measure in himselfe and as he is affected he cannot but endeuour so to affect other with the same He seeth other mens miseries speaks with compassion he knowes the truth in himselfe and speakes confidently against sinne with hatred of God with holy reuerence of Iudgements with feare Words from such a hart cannot be vttered for and concerning Gods glory but zealously to the penitent with affection of loue in ioifull hope of Gods promises cheerefully to the obstinate with griefe and sharpely pronouncing against them with dreadfull threats exhorting and encouraging the vertuous with all endeuour carefully admonishing and freely reprehending yea euerie way to all sorts so approuing himselfe in the sinceritie of his heart as the wicked vnreclameable shall be bridled many shall be wonne and the godly shall iustifie his labours he shall speake with authoritie to mens consciences gracious wordes shall proceed from him and such as heare him by feeling the worke of the spirit shall as it is in 1. Cor. 14. 25. fall downe in humilitie worship God and shall plainely say God is in him assuredly V. A comely countenance not lumpish not frowning or Comely countenance irefull not light smiling as too full of laughter but sober graue and modest framed after the godly disposition of the heart aque vultus ac sermo animi est iudex A reuerend gesture of the body is to be obserued The â—â—ly sture bodie stable and right vp as nature hath framed it The The head not wagging the eies moueable and thy right hand onely as occasion shall be offered but not alway mouing Vnseemelinesse in countenance and gesture is to be auoided which deformed persons either so by defect in nature or by accident cannot auoid and therefore not so fit to be set vp in the roome of God and to stand before the face of the Congregation such especially as haue great blemishes in the face want of eies or one eie a scarre on the mouth but a peece of a lippe the want of a nose and such like which cannot be hidden but are great eiesores to the beholders so huckle backt want of an arme These sorts must needs want countenance and gesture which no waies can be amended though some such be sometimes in the Ministerie and happely blessed therein Yet it is not laudable that parents should of all their children thrust such into the Ministerie as if
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
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
propositions either general or speciall but haue an especiall drift as the occasion is for which they are brought and so thereafter is the doctrine thence to be collected more particular scope Again this is to be marked that manie things come into a discourse by the way in handling of a matter which are carefully to be obserued taken heede vnto which neither serue to prooue either the principall scope or the lesse generall doctrines but comming in by way of preuention or other occasions haue as I may saie their indiuiduate scope and so their like distinct and seuerall doctrines by themselues as Rom. 3. 1. 2. where the scope is not that all are sinners but to shew by way of preuention that though the Iewes as well as the Gentiles be vnder sin yet haue they their preferment aboue these there is the scope differing the doctrine must differ also So the v. 3. and 4. proue not the prerogatiue of the Iewes the scope of the two first verses but are brought in by occasion of the Apostles owne words to preuent them The purpose whereof is to shew that God is true and iust in his word and promise though some do not beleeue the same and is not without effect Thus we see scope vpon scope in handling one chiefe point where also wee vnderstand how the generall is approued by the speciall the speciall by the words which containe them same so also will the words of an indiuiduate proue the scope and proposition gathered from thence As for example Act. 15. 21. Which words containe reasons why the beleeuing Gentiles An example shaâ—ing how the words prooue the general doctrine or scope and that the same words affoord seuerall lessons agreeing with the principall doctrine and scope in some things should restraine their liberty for the weaker Iewes sake who might be easily offended and hardly yet bee drawen to their liberty in Christ by the impediments heerein declared it is the speciall scope of these two verses 20. 21. differing from that which went before The doctrine is this That the stronger is to beare with the weaker in indifferent things when they see reasons that as yet hold them in their weaknesse till they be better instructed euery word containeth a reason to enforce this lesson to be receiued of the Gentiles in the Iewes behalfe 1. From the authority of their opinion Moses the man of God 2. From the antiquity of it 3. From the generality thereof in euery city 4. For that there be preachers and vpholders of the same 5. They haue the letter plainly for that they hold 6. They see yet a present publicke obseruation of Moses euery sabbath Therfore sithence they haue such pulbackes reasons yet to withhold them they are a while to be borne withall and their liberty for feare of offence to be restrained The scope thus we see and the words to containe reasons and arguments to enforce the same out of which arguments many doctrines may be gathered agreeing vnto the scope As thus Opinions of great persons once generally receiued are of great authority to bind men vnto them and hardly can they be induced to forsake the same That antiquity and so custome in any religion holds so professors to like thereof as they will hardly see their errors and yeeld to a manifest truth of late come to light and From the maner of deliuering the words Grammatically and Rhetorically knowen but to some And so of all the rest of the former reasons may thus lessons be gathered fitly to informe out iudgements from the scope IV. From the maner of deliuering the words by a Grammaticall Ellipsis note the celeritie of affection or breuitie thereof as Genes 11. 4. Act. 5. 34 Exod. 22. 23 Psal 6. 3. And so also the vse of Grammaticall figures approued By enallege of tense note the certaintie of the thing Gen. 10. 3. Esai 9. 6. and 21. 9. By iterating of Noune Substantiues in the same Case sheweth either an Emphasis Psal 133. 2. Luk. 6. 42. or a multitude Genes 32. 16. or a distribution 1. Chr. 16. 13. Le. 17. 3. 2. Chr. 19. 5. or els diuersitie and varietie Ps 12. 13. Pro. 20. 10. By iterating the same substantiues in construction in the singular number they note an Emphasis and certainty Exod. 31. 15. Micheas 2. 4. in the plurall an excellencie Ps 136. 2. Eccles 12 By repeating of the Verbe may be taught an Emphasis or vehemency Gen. 2. 17. Esa 50. 2. 56. 3 or certainty Ps 50. 21. Ps 109. 10. Ier. 12. 16. or celerity 2. King 8. 10. Prou. 27. 23 By repeating of Adiectiues shew an amplifying encreasing or extolling of the thing Ier. 24. 3. Esa 6. 3. Exod. 34. 6. Ier. 7 4. 22. 29. By iterating of a Coniunction vehemency Eze. 13. 9. By repeating of a Sentence either Distribution as Ezech. 46. 21. or Emphasis Exod. 12. 50. Ps 145 18. and 124. 1. or for Explanation Ps 2. 3. or for Confirmation of the matter Ps 33. 11. By an ironicall speech a reprehension and the vse thereof By interrogation a vehement affirmation Gen. 47. Iosua 10. 30. Iudg. 4. 6. Iohn 4. 35. 2. or Negation Gen. 18. 4. Matt. 12. 26. 3. or prohibition Psal 79. 10. 2. Sam. 2 22. 4. or diuers affections as admiration pitie complaint Ier. 14. 19. Matth. 23. 37. 5. or reprehension Psalm 8. 10. Esai 1. 21. Psal 22. 1. So doth an Exclamation note as much By Concession note a negation reprehension 2. Cor. 12. 16. And by al these the vse of Rhetoricke is confirmed Also from promises or threats conditionally deliuered and the end wherefore Out of all these nothing in Scripture being in any maner vainly vttered some good obseruation may be made V. From the order of the words as they be placed either From the order of the words and placing of them and so of the parts of the diuision of the text one part of the diuision or one word before or after an other as Ezech. 18. 30. Act. 26. 18. Opening of the eies before turning the lesson knowledge before repentance But heere the nature of the thing is to be considered and other reasons of so placing the matter whether naturall order bee kept or no. For as nothing is spoken idlie so nothing is placed rashly by the pen man of Gods spirit in the Scripture We in ordinarie talke seriously speaking and wisely will neuer misplace our words wittingly in waightie matters God disposeth of our words Prouerb 16. 1. much more of the Canonicall and holie writers VI. From the coupling of words and sentences by Copulatiue From coupling of words and sentences Coniunctions shewing the parts to bee both true together absolutely and not separablie in that matter or circumstance as Eccles 12. 13. the feare of God and keeping the Commandements are inseparable Psal 34. 21. both the parts true see Psal 33. 17. Matth. 10. 1. From disiunctiue Coniunctions shewing that but one of
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