The PREACHER OR THE Art and Method OF PREACHING SHEWING The most ample Directions and Rules for Invention Method Expression and Books whereby a Minister may be furnished with such helps as may make him a Useful Laborer in the Lords Vineyard By WILLIAM CHAPPELL Bishop of Cork sometime Fellow of Christs College in Cambridge If any man speak let him speak as the Oracles of God 1 Pet. 4.11 London Printed for Edw. Farnham and are to be sold at his shop in Popes-head Palace neer Corn-hill 1656. Courteous Reader THis elaborate peece of the Reverend Author William Chappell Bishop of Cork coming to my hands and considering the great advantage the Church of God might reap by it in this Spiritual infatuated age wherein we live the Lords Vineyard being great and the skilful and painful Labourers few the consideration whereof moved me to expose it to publick view hoping it may have that desired effect the reverend Author intended it to viz. for the well instructing and fitting of young Proficients in Divinity to the work of the Ministry that they might by the blessing of the Lord upon their endeavours and these directions speak in due season as the Oracles of God labouring in the heavenly calling as workmen that need not be ashamed which that it may have its desired effect is the hearty desire and expectation of Phil. Christianus A Catalogue of Books Printed and to be sold by Edw. Farnham at his shop entring into Popes-head Palace out of Cornhill Britains Triumph or a History of the Wars and other affairs of Britain from the death of the late King to the third year of the Lord Protector Compleat Doctress or a Treaty of Womens Diseases and their Cures Argalus Parthenia by Fran. Quarls The New-England Psalms Statue Unbowelled being a choise Treatise of Natural Philosophy in English Divine Blossomes or the Yong mans Prospective A Poem The Works of Mr. John Milton concerning Divorce digested into one Volume The Conversion of the Indians in New-England Analysis of the whole Book Of the Method of Preaching the Definition Chap. 1. the parts of it the Doctrine Preparation thereunto the ingress or entrance to the meaning of the place of Scripture in which it is contained Chap. 2. the placing thereof where what Doctrine is Chap. 3. How it ought to be laid Ch. 4. to 11. inclusively Handling of it directly in Explication Chap. 12. Confirmation shewing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 13. by Vindication from objections Ch. 14. the Use which is considered in general Chap. 15. Specifically concerning the Minde as Instruction Chap. 16. Refutation Chap. 17. Heart in its present distemper by Reproof Comfort in respect of the future good by exhortation Chap. 20. evill by dehortation Chap. 21. THE METHOD OF PREACHING CHAP. I. THe Method of Preaching is a discourse upon a Text of Scripture disposing its parts according to the order of nature whereby the accord of them one with the other may be judged of and contained in memory Of the Crypticks or Occultations of this Method in General 1. This Method may be hidden two wayes Namely in shew only or really The first way is when there is really a method and the Preacher hath as it were a clew or line by which he is guided from the beginning to the end of his speech without any straying yet this method is concealed from the hearers partly by not naming in the beginning those heads he means to insist upon and partly by not expressing his transitions from one head to another and lastly disguising both the heads and their connexions under other terms and respects 2. The latter way is when the method is concealed really and this may likewise be done two wayes for I would not set open a gap for digressions or Heterogeneals First by omitting one or two of the principall parts Secondly by intermixing or inverting the order When and which way it must be done ought to be the dictate of his own wisdom CHAP. II. Of the ingress or entrance into the Text of Scripture which is to be treated of THe sparts of the Method are of Doctrine Use In the Doctrine there ought to be considered the Preparation thereunto Handling of it In the Preparation the Entrance to the place where it is Laying of the doctrine it self 1. Of the Entrance If the Preacher intendeth to treat upon some whole Book Psalm or Epistle he must first briefly shew the chief scope of the whole and the parts wherein is the chief use of the distribution of the whole into parts in their greatest extent Then the parts of the first part if it have any and so proceed to the rest 2. Likewise if he undertake the greatest part of some whole treaty first let him shew the scope then set down the parts and shew how that part which he is to handle hath its coherence with the rest and tends to that scope and let him consisider that part first in it self secondly in its relation to the whole 3. Lastly if he takes any particular Text for a subject of a Sermon or two if it be in the Context as many in the Proverbs c. are not let him first shew the connexion of it or the relation to the principal part to which it belongs Or if it begins a treaty let him shew first whereto that whereof this is a member tends and how this conduceth thereunto And let that particular Text be considered first in it self next in the relation if any to that which precedes See an example hereof Chap 4. Sect. 6. Ch. 6. Sect. 17. and elsewhere CHAP. III. Of the raysing of Doctrine 1. WHat Doctrine is I call Doctrine a divine axiome comprehended in the text Of which definition because it seems to mean some novelty I must give some reason for each particular part I. Axiome for I lay this as a ground and foundation That there is nothing true or false unlesse it be an Axiome And therefore whatsoever is revealed to us of Divine Truth for there can be no falsehood in the Word of God is contained in the Axiomes of holy Scripture II. Divine For there are many axiomes in Scripture which are not divine but enunciated by men not spoken by the holy Ghost yea some by the father of Lyes himself yet this makes a divine axiome that such have said such things Mat. 4.6 Saith unto him Cast thy self down he addes a motive If thou be the Son of God he alleadgeth divine testimony for his indemnity For it is written c. Which Scripture rightly cited all the devils of hell cannot make invalid Which shall be better treated of in its proper place for here we will only observe Satans fraud in the allegation and application There are also in Scripture certaine feigned Propositions which by the special priviledge of Comparates doe argue real Redditions and being disposed with their Redditions doe make divine axiomes as also
the parts of them which belong to the scope applyed to the parts of the Redditions and yet the feigned Propositions or their parts considered of themselves without their Redditions doe not make divine Axiomes As for example the Parables of the Sower and the Tares c. in the explaining of which our Saviour applies the feigned Topick to the real See Chap. 6. Sect. 16. III. Comprehended in the Text Not only deduced from it by a consequence For axiomes that are found in Scriptures may be called Prime truths and as it were Principles in respect of those which are vertually contained in them and may be deduced from them by a good consequence And these principles are they which I would only have held for Doctrines yet these are not to be had totidem verbis or word by word formally in the text and therefore peradventure not obvious to every one or conspicuous at the first sight but sometimes are to be drawn out and reduced into form the Explication being premised or a Collation with other Scriptures presupposing the common manner of speaking or the Wisdom of God who speaketh These I say I would have only to be held for Doctrines for by this means first hearers may grow accustomed to the Text of holy Scripture when they are as it were led by the hand through all its axiomes or expresse truths whereas otherwise they may goe from the Sermon almost as ignorant in the Text as they came Secondly by this means the hearer will have the Doctrine as it were before his eyes so that coming home having opened the book he may say I have this day heard this part of holy Writ expounded and applyed Whereas the Doctrine being deduced by consequence oftentimes obscurely sometimes weakly and sometimes falsely is soon forgotten or deserves to be so and by this means the foundation of the whole Sermon falls Thirdly by this means the Preacher doth necessarily tye himself to the words of the Text or at least will not erre in the foundation of his discourse whereas contrarywise this curb being taken away there is is a great way given to straying making any thing of what you will and applying some few general collections to any text sometimes to the connexion before the Text it self be understood and so without touching but meerly neglecting the Text to the filling of the ears and mindes of the hearers with impertinent and peradventure dangerous opinions in stead of Doctrines Fourthly by this means the Reflexion of the Use in the immediate vertue of the Principle will be much more efficacious to convince and subject the hearers mindes and may be with more confidence and authority urged by the Preacher And contrarywise when a Use is inferred out of another Use by long and incertain consequences the further every one is remote from its principle so much the lesse thereof it hath in it and acts so much the lesse by its virtue And so easily gives opportunity of evasion to the hearers and of saying as they commonly doe especially in Reproofs he strayed far from his Text. Neither can the Preacher himself with any true confidence urge that which in the present words of his mandates namely of the holy Scriptures hath little or no confirmation 2. Although I should here hardly admit of any Crypsis yet I believe those general sayings of holy Scripture propounded by God unto all and whereof that of our Saviour may be taken What I say unto you I say unto all which were written or spoken to some who were then living so they receive no specification from them may also be proposed to our auditors as directed to them CHAP. IV. How a Doctrine ought to be laid SEeing the Axiomes of holy Scripture are not framed according to that notion which God hath of himself and others but of that which he in his will hath conceived to be as a rule to us that being attemperated to our mind let it be enunciated to its Logical directrix And an Axiome being a disposal of an argument with an argument and a Syllogism of two in question with the third and as the arguments are affected one with the other so they actually exhibit their force in both places it will be of much concernment here to know well and weigh the affections of the Argument 2. A Text considered in it self is either Axiomatical or Syllogistical If axiomatical there may be a Topical Analysis premised shewing first the Thema or Aliquid then the Arguments by which it is illustrated and that in terms fitted to the Auditors capacity 3. The Axiome be it either simple or compounded is either one alone or contains more in it If one alone it may without any more adoe be presently treated of But if it contain more in it they must particularly be as one may say singled out and placed this in the first this in the second this in the third place and so forward according to the order of their nature 4. This order ought not to be looked upon by the series of the words to which it is oftentimes contrary but by the natures of the things themselves in the estimating of which also one ought to be very cautulous That Axiome that every cause by nature is before its effect though it be true may here give an occasion of error because as that which is cause is before it is a cause so that whereof it is a cause may be considered in an abstract notion before it is considered in relation to that cause in a special and distinct notion Yea peradventure the effect may be conceived under the notion of the subject and the cause as an adjunct employed about it As for example By him all things are made 1. All things were made 2. By him Yea though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subject before the adjunct yet if the adjunct in its concretion doth contain arguments which of themselves make a compleat sense and take their specification from the subject it ought in order first to be treated of as for example To us a child is born 1. A child is born 2. To us 5. But if we consider the axiomes in themselves it will not be difficult to find the order Seeing that is first which is most simple and most general not depending on the rest but the rest on it Likewise that in the second place which immediately depends on the first and the rest on it c. And if there be any collateral ones it is all one to the method which is treated of first yet it will be the more commodious way to follow the series of the words and take that first in hand which first offers it self to the Readers view 6. There may be some absolute thing in the parts of each axiome that may contain a Doctrine That which is absolute in the parts is to be handled before the parts be jointly treated of The absolute is to be
considered according to the rule of its genus Act. 27.23 For there stood by me this night the Angel of God whose I am and whom I serve 1. The Apostle professes himself to be Gods 2. That he serves God 3. That he is Gods and serves him 4. That the Angel of God whose to be and whom to serve be professeth stood by him that night the three first I call absolutes in the antecedent So in the consequent Matth. 1.21 He shall save his people from their sinnes 1. His people have their sins 2. He will save his people c. The relative condition in for Because he shall doe this you shall call his name Jesus 7. If by the influx of latter arts namely Grammar Rhetorick c. into the Text Logick cannot be immediately examined then the words are first to be stript of those arts by some general explication and the sense to be made plain and so the way made ready for the Logical Analysis and assignation of the axiomes that they may appear to be therein 8. If the simple ones come under the species of the comparates as Eccles 5.1 Ephes 5 11. or the comparates under the species of the simple as Prov. 8.10 Matth. 9.13 or of another kind of comparates then that which the note sets forth as Heb. 12.24 it is the Logicks part to propound the Axiome pronuncing how the thing is See an example Chap. 7. Sect. 4. 9. 9. If in the foresaid arts there be any thing involved concerning any part of the axiome it may be joyned with that part which it concerns to make good the axiome See an example Sect. 16. If to the whole as in the figures of sentences that very same which is added will make an axiome to be proposed and treated of after that to which it is annexed Proverbs 15.23 A word spoken in due season how good is it 1. It is good 2. Even to the admiration of Selomon 10. But if thereby there chance to be any essential thing wanting that ought to be supplyed out of the use of the phrase and scope of that and the like places the consonancy of faith agreeing thereunto Luk. 13.9 And if it bear fruit namely thou shalt let it stand or some such thing 11. If the explication of some notion in an axiome already laid doe not necessarily multiply axiomes and they are to be treated of that notion is first to be unfolded the axiomes to be drawn out and their treaty to be instituted according to the prescribed method As for example 2 Tim. 3.16 Scripture is profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for rectifying The heart of man may be irregular or straying from the right and its rule two ways Namely by being exalted above the rule or by being dejected beneath it and therefore in either way it may want rectifying in the first by Reprehension or Reproof in the latter by Consolation or Comfort 1. Scripture is good for Reproof 2. For Comfort 12. If in the resolution of one axiome into many the construction of the words shall seem to be some obstacle thereunto it may be lawfull to alter it so the same sense remain As for example This God created the heavens In this The heavens were created by God 13. Proverbiall speeches or sayings being oftentimes uttered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antithetically sometimes that they may comprehend many things in a few it is enough if they expresse something in the one part thereof and leave the rest to be understood in the other by vertue of the antithesis which when it is so done those things which are deficient in the one part may be supplyed out of the other that so the whole and compleat sense of the whole sentence may be gathered But because those things which are so supplyed are not so manifestly contained in the Text as those which are expressed therefore they may either be brought in as Uses or if as Doctrines then must it clearly be shewen how they proceed from the Text and they must not be long insisted upon There are many frequent examples hereof in Solomons Proverbs and many not unlike thereunto are to be found in divers parts of Scripture as Psal 1. v. last The Lord knoweth the way of the righteous but the way of the ungodly shall perish 1. The Lord knoweth that is to say approveth the way of the righteous 2. By the opposite member it shall be preserved or prospered 3. God dislikes the way of the ungodly by first member 4. It shall perish 14. In which places either of the Proverbs or any other part of Scripture something in the one member necessarily includes somewhat which is in the other which may both be included and joyned into one axiome and that is to be treated of before either part of the axiome in which they are to be found See an example Chap. 7. Sect. 4. Ch. 10. Sect. 2. 15. Those which being indefinitely set down intend not a general truth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were for the most part are likewise to be proposed and explained 16. Behold set before some of the Lords words doth argue that sentence to deserve a special attention And from hence may be raised a doctrine of the latter consideration according to the rule Sect. 9. An example hereof is 1 Pet. 2.6 the full treating whereof must be had from the rules of Comparates where according to the rule of the said 9. Sect. the Apostle expressing in the fourth verse what is wanting 1. ax Christ is the stone in the head of the corner 2. Elect and pretious 3. God laid it c. in Sion 4. He that beleeveth c. 5. All these things deserve a most special attention Of the same nature seems to be that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but alwayes in matters of great moment 17. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to a sentence strongly denieth and doth moreover adde the negation being spoken by God an abomination of the thing denyed if spoken by man together with it sometimes a deprecatiion The same thing almost is signified by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not be so see Ch. 8. Sect. 17. 18. You ought to apply your mind chiefly to that axiome in which the efficacy or scope of the Text is placed Those which are accessory may for the present be more slightly handled For at another time there may fall a more apt place where they may be found as principals and chief 19. That which I said before concerning the order of axiomes though it may seem strange to some yet none will ask me a reason of it have he but any touch and be never so little versed in the Dialecticks whose judgement and memory I say nothing of the hearers will desire an order and who by this means will have not only the first part of his discourse compleat in it self and distinct from the rest but will also in it secure his
way to those things which follow in the fore requisite and generals of them I will rather advise you to reserve to each axiome that which is Homogeneal to it that the treaty may agree with the order of the axiomes 20. What shall we then say of that Topical as I may call it way of Preaching and that oftentimes according to the series of the words where each arguments or Topical places are proposed as Doctrines or foundations of the discourse especially when each one carryeth some kind of emphasis with it Though I am not so perverse or nice but that I can easily like of any way or manner of handling the Divine Word so it be profitable yet because my intent is to enquire into the Method I shall take leave to say somewhat of so usual a one And this in the first place If such Preachers did only doe that which they seem to propose the whole Sermon how long soever it were would be but a meer explication for those naked and simple tearms are not capable of any farther act as being not apt to contain as we said before any thing of truth or falsehood But such a discourse can neither be a foundation in the Text nor any way fruitful to the Auditors For because the Argument considered in it self is only affected to argue and that there is no act of judgement but where the argument is disposed with an argument it is impossible to bring any proof or inferre any use of a bare argument Secondly that emphaticall word if it be so and not a fallacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the rest of the Text or some part thereof joyned with it for a foundation of that part of the discourse oft times that which is by nature first and which if it should be first treated of would give a light to it and alwayes that without which neither the sense nor sentence is compleated Whence it comes that it is neither so efficacious nor convictive that namely being not treated of which is required for its foundation nor so perspicuous and scientifical that being as yet concealed which is by nature first and should carry a light before it But as much as necessity forceth us to take on both sides that this may subsist and beclear so much tautology and confusion is brought forth when the same thing is in the same manner repeated and made both prior and posterior to it self This seems harder when in an axiome consisting of an adjunct occupated and a subject as there be many in Scripture the adjunct which sometime is impiously applicable to other subjects is first treated of though it doe receive its specification from the subject 21. The remedy of this evill is to select and constitute in the first place that axiome whether it consist of two or more arguments which by nature is first and contains in it self the compleat and independent sense and then joyn unto it that argument which may make that axiome that by order of nature is next c. neither need the emphasis to be feared which may very well be cared for in treating of the axiome namely in such fort that every several emphasis may have its due explication and proof and the uses be so inferred and disposed as they shall principally proceed from this or that emphasis Which may then timely be done when the whole foundation is clearly explicated and proved For then they may be urged in vigor of the whole without any Tautology or confusion Crypsis 22. Before any Doctrine be constituted there may be premised the Explication of the whole Text and if need require a vindication from false Expositions as if it be some principal Text which the adversaries of truth doe abuse to confirm their opinions 23. Two or three axiomes may be joyned into one when either the sterility of the axiomes or almost the same sense expressed in various words or the Preachers festination either towards his ending or hastening to some principal point or some other such like cause require it 24. One axiome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or virtually contained in the Text may be inferred out of another as a Use out of a Doctrine as 1 Pet. 5.7 Casting all your care upon him for he careth for you 1. Axjome God careth for you 2. Use of Exhortation Cast all your care upon him 3. The Relative axiome viz. Because he careth therefore east may be made a motive in that exhortation Likewise an axiome in the Text may be converted into a Use of the precedent axiome as Psal 42.2 Axiome God is a living God Exhortation Let our soul with Davids thirst for the living God 25. If severall axiomes be joyned together it shall be free either to consider them summarily or with a distinct respect to each severally And the use of those things which are lesse essential to the principal scope may be compendiously handled But those which are more chiefly intended must be more fully followed 26. In those verses which have Thus saith the Lord or the Lord hath sworn c. the axiomes which are contained in the thing attested may be proposed and the witnesse assevering them be brought as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he to be so explained as there may a force of proof appear thence as from the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord saith c. 27. Those things which have the word behold sometimes may be propounded as an axiome that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecce or Behold should adde to the precedent to which it belongs and be as it were a bond connexing the uses to the Doctrine Behold this for Instruction for Reproof c. 28. If any one as it is the ordinary custom of Churches beyond the Sea doth take upon him a long text he may be Analysis distribute it into parts and illustrate them either severally or joyntly by some explication or paraphrase then chuse the chief axiome of each part or reduce the sum of several of them into one and according to the first member of the second general Crypseos accommodate the treating of then to the time c. 29. If in framing axiomes out of some long sentence the order of nature should overmuch disturbe the order of words some slight distribution may be premised whereby that inconvenience may be obviated and having run over each part the sull sense of the whole period may be expressed CHAP. V. Of Axiomes in Specie Afingle Axiome though it have a large extent in respect of the Arguments which may be disposed in it yet if but the Crypsis and oblique predications be declared by an apt explication it is easie to be judged of as for the constitution of the Doctrine by reason of the direct union of the parts whether it be only one axiome or doe contain several ones in it unlesse it be when there is some composition either in the antecedent or in the consequent 2. If the antecedent be of copulate parts so
exceptive affirmate the note layes the negate in the negate the affirmate 4. Comparates although they be many times disposed in a single axiome yet because they can scarse be treated of sufficiently unlesse they may be more fully distinguished by parts and so be referred whereunto full comparations belong to the composite axiome of these we must give some premonition in this place 5. Where every comparation is said to be either in the quantity quality You must note that these terms are taken at large and Logically 6. When the quantity or quality is said to be a conjunction or to contain the unitive force of the parts it is understood notwithstanding to superadde also its peculiar force of declaring the nature of the comparation 7. The Note of Comparation which is added to Reddition is chief as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquid is chief in the Axiome and for whose sake the argument is added 8 Also the Grammatical notes of Comparates sometimes doe not distinguish one species or kind from the other See an example Ch. 7. Sect. 9. Sometimes they are not set by it Chap. 7. Sect. 4. 7. 9. The Comparative degree doth not alwayes argue a positive in either but a lesser participation of the opposite as Ezek. 16 52. Lam. 4.9 See an example Chap. 7. Sect. 4. 10. In the treaty of Comparates whither the quantity or quality be expressed in the Text or no it will be useful sometimes to premise or adde to those respects wherein they doe agree as in Equals and Semblables those wherein they do not agree And premise or adde those in which they doe not agree as Unequals and Dissemblables to those in which they doe agree Especially in semblables this is to be observed that they be not extended beyond their scope which is done oftentimes and dangerously So both the comparation shall be illustrated and the detortion or wresting to an evill sense shall be avoided 11. If the comparation be limited as concerning the respect in which it is instituted or set either by the Text or by the Context though peradventure in other places other respects be manifested let that only be treated of and the rest reserved for their proper places seeing it is sufficient to satisfie the intention of the present Text. 12. If it be unlimited and divers respects and profits of the Homogeneal may be brought because Scripture is to be taken in latitude if it be not restrained neither by the Context nor the Analogy of faith or truth they may well be brought 13. The respect in an illimited comparison whether it be one or manifold it must be forced with an Explication out of the habitude of an argument to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquid and so the Doctrine be constituted one out of one more out of more Where the respect as being founded upon an Argument which is more known and plain to the hearers is to be known and plain as applyed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquid certain and of a firm truth for from hence depend the use and efficacy of the Doctrine Gen. 15.1 I am thy shield Axiome As a shield protects a man who makes a right use of it so God doth faithful Abraham Here protection is the respect known by the use of the shield certain by the authority of the divine promise Gen. 12.2,3 For the further Explication of the axiome the respects wherein the comparates differ may be shewn The shield is the instrumental cause of the protection God at least the principal A shield defends from an enemy which assaults one before God is a shield 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about his people Psal 125.2 A shield is not alway es at hand But God round about his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from henceforth even for ever ibid. A shield is a defence against a corporal enemy only not against a spiritual God against all 14. But there is no place of invention which lies more subject to wresting to infer extream bad senses then this of Comparates and especially of semblables none doth more easily draw the petty people and I pray God not many of their leaders also into the pit none uses to be more frequently used either to oppresse truth or establish errours Therefore here ought to be a great deal of caution especially in assigning respects of an illimited comparation I could wish this one law might be observed as that of the Medes and Persians that at least the Reddition in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquid is contained should be proved solidly out of manifest places of holy Scripture There is need of the same caution in those places is set down consusedly and the Proposition is explicated in several parts as in many Evangelical Parables and also where no reddition is set down That Proposition Exod. 12.46 did seem to want a Reddition untill the event and the Apostle should declare it Joh. 19.36 So that of Hos 11.1 If Divines would carefully use this caution also to comparisons which they bring in matters of great moment towards faith or manners we should have more celestiall food and lesse strife 15. Comparates in quantity doe argue more pressingly and distinctly then those which are in quality 16. Feigned Comparates if they be disposed in a Composite which requires the truth of parts doe not fall under this rule of judgement see Ch. 3. Sect. 1. Yet some distinction may be used in feigned ones For some are meerly feigned some are taken out of the common use which though they do not touch any singular history neither are they determined to here and now yet they contain an indefinite truth in them and therefore if need be there may be axiomes made of them to be proposed with restriction and briefly run over Luk. 18. There is sometimes a Judge in a City which neither feareth God nor regardeth man Sometimes a widow is wronged by her adversary Being wronged she useth to complain to and be importunate with the judge The unjust judge will sometimes doe justice to the widow to avoid the trouble o of importunity 17. If a comparation be met with obiter or by the way and not principally in some sentence it may be more slightly treated and subordinately to principal axiomes as Rom. 13. ◠Wherefore ye must needs be subject c. In this Text the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquid is subjection whose subject with generality and object of the person you must supply out of the first verse of the same chapter is disposed with an adjoyned necessity which is argued from two causes comparate between themselves in an unequal quantity not onely but also axiomes to be treated in the Text. 1. Every soul ought necessarily to be subject to a supereminent power 2. For wrath it is necessary to be subject 3. For conscience c. 4. More for conscience then for wrath 5. Out of the relative consideration in the illative or inferring note Wherefore which joyns
the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set for but as Prov. 23.7 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.17 7. Because the Discrete as we have said oftentimes doth more clearly deny the affirmed Connex then the negate connex it self and the negate connex sometimes proceeds from feigned parts so the negate connex of feigned parts is oftentimes proposed under notes and after the manner of a Discrete Yea sometimes to deny the stronglier it assumes unto it self a greater feigned part then the Author of the affirmate could probably conceive Wherefore it obtains its chief use under these notes in Scriptures also in amplifications c. It may then be so proposed by the Preacher as it is found in Scripture and more perspicuously then if it were restrained in its own form In the mean while we must know that it is not of the Discrete judgment which requires the truth of the parts but of the Connex and that the Doctrine in parts is no better then the formall negate connex it self But when it assumes a greater seigned part then could be supposed by the Author of the affirmate it may well be explicated by adding the Reddition of a greater feigned part which in such sentences is either to be understood meant or at least doth necessarily follow To this seemes might be referred that of Obad. v. 4. Edom might reason with it self If I strengthen my self in high places for it was a mountainous countrey I shall not be cast down To whom the Prophet saith Though thou exalt thy self as the Eagle though thou set thy nest among the stars thence will I bring thee down not only out of thine high places The judgement is Not if thou didst exalt thy self and not thou should by me be cast down But the same sense is more perspicuously enunciated under quanquam tamen although and yet so Ier. 37.10 c. If any one will contend that these are properly discrete sayings Let him imagin I set down this fection here for his sake because I would breed no contention yet I would not have him think it to be of the Discrete judgement Of the Discrete Negate or denied 8. We seldom meet with a Discrete negate directly or formally If it be denyed by the Copulate or Connex as it may be these are to be referred to its proper Classis CHAP. X. Of the Disjunct or Disjoyned 1. THe judgement of the disjunct truly and properly taken is that one one only is true 2. It exhibites no Doctrine except the absolute if any doe happen but onely it self true in the true disjunction of the parts Luke 16.13 a servant of two masters who command contrary things will either hate the one and love the other or will hold to the one and despise the other Here is a Disjunct with a copulation in each part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other seeme to have the force of a demonstrative as if he should say Either he will hate this and love the other or will hold to this and despise the other Here are two absolutes contained according to the rule Ch. 4. Sect. 14.1 The scrvant will hold to that Master which he loves 2. Him which he hates he will despise The copulation in the parts is suspended by the disjunctive note by which the truth is indetermined either concerning this or that part The axiome it self offers it self to be treated out of these parts Then the relative confideration Because either the one c. therefore no servant can serve two masters 3. Though compleat Disjunct axiomes are not frequent in Scripture yet the disjunctive notes are often found in other axiomes but for the most part loosely taken for the enumeration of parts so far as they consent with the whole not for the disjoyning of them between themselves whereby the truth of the only one may be expressed In which sense they seeme to be taken rather copulatively then disjunctively Yet this enumeration is somet mes founded on perfect disjunction so far as these parts are disjoyned in respect of the singulars under the whole Phil. 1.20 Christ shall be magnified in my body whether it be by life or by death The disjunction is compleat Every magnification of Christ in the Apostles body is either by life or by death by which the parts are voided and it is signified that no singular magnification can be in the body both by life and by death but by one But the Apostle intending another sense doth very fitly apply both parts to the whole Both by life he shall be magnified and by death he shall be magnified And therefore the judgement is copulate See the like example Ch. 8. Sect. 1. Sometimes this enumeration is grounded on incomplete Disjunction as Chap. 8. Sect. ult The thing both wayes comes to one and by the manner of the disposition the judgement of others also will be easie Of the Negate or denyed Disjunct 4. If we meet with a direct negate it yeelds no more axiomes then the affirmate Indirectly it may be denyed by the Copulate affirmed out of negative parts which doth not admit of one true out of the affirmate which doth not admit of an only CHAP. XI Of the Syllogism IF the Text be of a Syllogistical judgement we must frame an Analy sis before it shewing the conclusion then the premises then the Crypsis if any there be So that the Syllogism may appear in its proper form First the several axiomes must be handled Lastly there must be an axiome made out of the premises with a conclusion by the illative note to shew the inference of the conclusion out of the premises It matters not so much to the order whether the conclusion or the premises be first handled but that the series of the words in the Text may end the controversie Seeing that in their absolute consideration they seeme to stand collaterally and though between them there be alway a necessity of the consequence yet there is none such of the consequent But if the Antecedent doe contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wherefore of the conclusion that is rightlyest treated of in the first place to the end that when you shall be come to treat of the conclusion we may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wherefore at hand as a thing known before Though in such things the wherefore may be omitted in the treaty of the conclusion because it offers it self soon enough in the last axiome unlesse according to the Crypsis Chap. 4. Sect. 24. it be otherwise disposed 2. If there shall seeme to be no intent of taking away the doubt and the analysis shall proceed well according to the axiomatical judgement though not without rational conjunction and that the full sense of the place may be had by it it will not be necessary to resolve the Text into a Syllogistical consideration every time as we shall have power so
to doe Seeing that for as much as belongeth to the thing it is sufficiently contained in that which is first a kin to the connex and may be treated out of its rule CHAP. XII Of the Explication of the Axiome or of the Doctrine HItherto of the preparation to the Doctrine The treating of it followeth First the terms of the axiome are to be explicated according as they are taken in Scripture atd referring them to their place in the body of Divinity That term is alwayes to be explicated first which makes good the way to the understanding of the rest and doth not require the explication of the rest before hand 2. For the fuller explication if need be such questions may be propouuded and resolved as shall seeme to conduce to the better opening of the sense of the axiome as also such illustrations be added as may more throughly imprint them in the minds of the hearers 3. In a single axiome the consequent part as for the most part larger may be first explained in a Composite one let the explication of the antecedent precede and that of the consequent follow 4. He that will explain well ought to be well exercised in Scriptures and in the Idiome of those languages wherein they are written not without respect to the Oriental notions in the Hebrew and the conferring of the same with the Greek not without respect to the Hebrew in the Greek as also to the Greek done by the Septuagint and to the Targum Judaicum for the understanding of both He must not be carryed away by any prejudice he ought to love the truth sincerely and wholly subject himself unto it For the interpretation of words or phrases either single or in Syntaxis he may make use of Phraseologies and Concordances For the finding out of the sense he must look as well to the Analogy of faith expressed in manifest places as to the scope of the place conferring it with other semblable or dissemblable places considering the context and in it the occasion end circumstances of persons place time and finally the coherency with the Antecedents and Consequents CHAP. XIII Of the Confirmation of the Axiome shewing both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wherefore 1. THe Axiome may be confirmed by parallel places of Scripture and those if possible most evident except those which are no more Divine testimony howsoever they be contained in holy Scripture but as the Scripture saith such a one or such a one spake thus Then by other arguments a posteriori from that which followeth that we shall find in Scriptures 2. Though no weights of reason can adde any thing to the firmnesse of that which is grounded upon divine testimony neverthelesse Scripture being though above yet not against good reason and doth not take away but perfect it it will not be much from the purpose sometimes to make use of reasons and other things as drawn from the art of Nature if they shall be judged fitting easie and profitable for the hearers whereby they may the better relish and retain Divine truth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the what of it 3. And though also the authority of the Fathers and of the whole Church yea of all creatures being put all together can adde nothing to Divine anthority on which the axiomes of holy Scripture are grounded yet it will not be absurd sometimes to shew that this axiome was received and approved of in this sense by the Ancient Church and its Heroes yea the testimony of those who are without the Church and of the enemies to it may be produced and in some cases is more available then that of its own children 4. Yet these confirmations drawn from humane reason and testimony ought to be brought more sparingly and not without choice having also regard unto the genius of the hearers adding moreover if need be some difference to make a distinction between these and them that are from Divine testimony 5. Though to argue the whole the induction of the severals would be of great moment yet because it would be too prolixe to enumerate the singulars they might be brought under some certain heads by one or more perfect distributions and so the whole be evinced If some instances of many bee brought as they doe of themselves illustrate and exemplifie the whole so if they doe potentially contain the rest or if there be no other thing in the rest to be seen they may very well be thought to have the power of confirmation also 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the wherefore is to be fetched out of the proper cause 7. The proper demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore though it be but only one of one axiome yet it may consist of many members as of partial causes which therefore are to be gathered together and in the integrity or wholenesse applyed to the confirmation of the Doctrine 8. The fact is chiefly demonstrated of the efficient out of its faculty end The fact of the agent by reason is demonstrated of him by his directing knowledge power in lawfull things his decreeing will in which may be considered significations by word oath pledge and the like motives from without from within which have a respect to the end and potentially The Power sometimes taken at large may also comprehend knowledge in it 9. The occupated adjunct may be demonstrated of the subject by the formal reason of it c. Crypsis 10. If the confirmation of the the axiome cannot be had in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the what or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore in such through the deficiency of matter the rule fails 11. The Historical axiome of the fact where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the what is deficient or wanting may not unfitly be illustrated from the like example shewing how he by whom the saying is made or others in such a businesse have done the like Which though it does not prove this hath been done yet it makes it probable Also causes as probable may be brought which things standing thus and persons being thus affected use to produce such effects CHAP. XIV Of the Vindication of the Axiome from Objections SO hath the treaty of the Doctrine been directed in the Explication Confirmation 1. Though Objections may sometimes be brought usefully against any part of the Method yet it will not be out of purpose to assign a fixed and definite place to those things which are brought or alleadged against the Doctrine or fundamental axiome 2. Objections may arise either out of some other Text of Scripture in shew contradicting ours or out of some reasoning grounded upon the principles commonly received The former are answered by reconciling the places of Scripture one with the other the latter by discovering the weaknesse thereof out of Scripture and true reason Crypsis 3. It will not be advisedly done to buzze many especially subtile objections into the hearers Ears which peradventure would not