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
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
them and so other Scriptures obserue which of the places agree best with the bodie of Diuinitie and principles of Religion as heere Iames his words doe and learne from the analogie of Faith the scope and circumstances the true sense thereof Then consider wherein the other seemes contradictorie thereunto as the place of Genesis and there obserue the sense also by the rules see also whether the rules of opposition hold in them or no. Lastly lay to them some other place one or two agreeing and being alike in words or meaning to either of them which by comparison with them may giue thee a right difference and shew the reconcilement of them as Exod. 20. 20. which place agreeth with Genes 22. 1. and withall interpreteth what is meant by tempting euen proouing of Abraham by which is plaine then that there is no contradiction betweene the two places So Matt. 10. 5. 28. 19. seeme to iarre and Christ to be against his owne commandement But consider and compare them with Matt. 21. 43. and Act. 13. 46. and the circumstances with the rules of exposition and the reconcilement will bee made and no discord found at all And thus much of the interpretation of the text That a Minister may faithfully and soundly interpret there What is needfull that a minister may soundly and faithfully bee able to interpret scripture Arte of Grammar is required by necessarie consequent from that which hath beene deliuered heere in this Chapter much knowledge I. Of Grammar From false Grammar as one saith there cannot proceed true Diuinitie By this we finde out the true construction the proper signification and the emphasis of words the proprietie of the tongue maner of speaking and other things of lesse importance yet necessarie about which Grammar is exercised II. Knowledge of the toongs in some measure is required Knowledge in the tongues Heb. Greeke and Latine Theologus must be Philologus the force of words are more fully in the originall text often than in the translation by a mans owne knowledge into the text hee seeth the matter immediately with his owne eies when other see in the translation the matter by other mens eies Euerie language hath peculiar words dialects tropes and figures Scruples which may arise by varietie of translations may be preuented or taken away doubts remooued and translations more safely followed The knowledge of three languages very necessary the Hebrue toong in it the Canon of the old Testament was written the Greeke toong in which language the Scriptures Canonicall of the New Testament are set downe and the Latin toong for the reading of authors wherein most haue written III. Knowledge of Rhetoricke the Scriptures being Arte of Rhetoricke and other sciences full of tropes and figures with knowledge in the rest of the Liberall Sciences vnderstanding also in naturall Philosophie Oeconomicks Ethicks Politiques Geographie Cosmographie he may not be ignorant of Antiquities he is to be acquainted with Histories and with whatsoeuer he shall be occasioned to vse in the interpretation of the Scriptures without which no man can worke cunningly vpon euerie text if he want the instrument that is the skil of that arte which should helpe him therein The diuersitie of knowledge in seuerall things which a What fruit comes by much knowledge in diuers things man brings with him to the reading of the Scripture are as many candles to giue light to see into his text both to finde out and lay open such diuersitie of matter as lie couched therein as also to expound and to shew the full meaning of the words as Iohn 10. 27. to interpret this word Know note first that he speakes by way of Similitude from a Shepheard then heere consider what is a Shepheards knowledge first to know sheepe from goats secondly his sheepe from other mens thirdly to see to them to loue care and to prouide for them Now applie this to the text and you haue the meaning of Know which is I know them from goats to bee mine I see to them loue care and prouide for them And thus may wee expound difficult words by considering to what Science or Arte to referre the word vnto One Artist cannot see by that single skill all things but the Grammarian hee seeth and handles Grammaticall points the Rhetorician Rhetorique the Logitian Logique the Naturall and Morall Philosophers their Philosophie Historiographers Antiquaries and others the Scripture doth require the vse and skill of all sciences points of their profession Euerie one cannot tell whence is fetched the simile in Iob 14. 7. 8. 9 nor handle it wel without in sight into husbandrie Nor Iob 20. 18. and 24. 5. and 30. 29. and 47. 7. 9. nor Ieremie 8. 7. nor Esai 50. 5. without naturall Philosophie nor Iob 26. 7. nor 2. King 20. 9. Esai 38. 8. Amos 9. 6. without Astronomie nor know how the words in Iob 33. 9. are spoken without Rhetoricke not 1. Cor. 10. 1. 2. 3. 4. Act. 5. 36. 37. without History Nor 2. Peter 1. 5. 6. 7. without Ethicks nor Genes 49. 10. without Politiques And thus might I instance the occasion of all knowledge required to expound exactly euery place in the Scripture which I speake not as if I were furnished with them for I heere shew but by my wants what I see to bee needfull nor to discourage some from the Ministerie nor to dishort others in it painfull and profitable persons who haue not al these particulars to helpe them But to shew that brain-sicke opinion to denie the vse of Arts to the Scripture and to stirre vs vp to the diligent study of these things as we can any way possiblie doe to commend the great necessitie of vpholding Schooles of learning for the attainement heereof and that such as haue children and would preferre them to the Ministerie should endeuour to traine Knowledge in Diuinitie besides the former humane science Catechisme Throughly to be acquainted with the scriptures themselues How to read them profitably them vp in all kinde of learning if any way they be able IV. Knowledge besides this humane Science in Diuinitie it is absolutely necessarie first that he be well grounded in the principles of Religion to be able to iudge of his owne interpretations the opinions of others and to laie downe sound and wholesome doctrine as before I haue declared the vse thereof Secondly he be throughly acquainted with the Scriptures by reading the same orderly thorough without confusion reuerently beginning with praier in humilitie without pride or prophannesse attentiuely without wandring thoughts with a hungring desire without wearisomnesse or loathing in faith without doubting beleeuing and applying the same to thy selfe conscionablie with purpose to practise the same to Gods glorie without hypocrisie constantly This reading will by Gods spirit be blessed to make a man expert in the Scriptures for the other more particular maner of reading the Scriptures I set those ouer to such as haue largely written
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
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.
THE FAITHFVLL SHEPHEARD OR THE SHEPHEARDS Faithfulnesse Wherein is for the matter largely but for the maner in few words set forth the excellencie and necessitie of the Ministerie A Ministers properties and dutie His entrance into this function and charge How to begin fitly to instruct his people Catechising and Preaching And a good plaine order and method therein Not so as yet published Very profitable both for yoong Students who intend the studie of Theologie heerein being also declared what Arts and tongues first to be learned what kinde of Authours to be râ—â—â— and books necessarie in the beginning and which in the first place as also for such Ministers as yet haue not atteined to a distinct order to studie write meditate and to preach methodically both for their better course in deliuering the Word and the peoples vnderstanding in hearing and memorie in reteining the same By RICHARD BERNARD Preacher of Gods Word 2. Tim. 2. 15. Studie to shew thy selfe approued of God a workeman that needeth not to be ashamed â—â—â—uiding the word of Truth aright LONDON Printed by Arnold Hatfield for 〈◊〉 1687. TO THE RIGHT WORshipfull his Honorable good friend M. Doctor MOVNTAGVE Deane of his Maiesties Chapell R. B. wisheth heartilie all true happinesse and felicitie for euer IT is the saying of him Right Worshipfull whom God did mooue you once to honour with this selected text Moses my seruant is dead to your great praise Grauis est arduus si quis alius ex omni Theologia locus is qui est deformandis concionibus by which being vttered of a man of that learning and experience I might be somewhat afraid to attempt the publishing of this Treatise vpon such a subiect but that I know it is acceptable to God if we haue no greater gift to offer to cast a mite into the Lords treasury I haue had also the approbation of some for my incouragement both in the Vniuersitie countrie A mite in a great treasurie is small in shew for encreasement thereunto neuerthelesse it is some what though but a mite What I haue performed in this labour for matter and method it may by reading of it appeare my labour hath not beene little my intendement good Whatsoeuer it is Right worshipfull I presume to offer it you as a poore present to testifie my humble and heartie thankfulnesse for your manifold kindnesses and liberall fauours vnto me I long ago offred it to your view in a naked shape and first conception which euer since I haue beene better proportioning and now haue thus clothed it as it is If before this I had prepared it I had not so long deferred off or if my pouertie could haue affoorded a better testimonie as in will I can wish it should most gladly haue gone forth as worthily deserued vnder the honor of your name Accept Right Worshipfull this labor and so looke vpon it as you haue bene and are wont louingly to accept of me so shall you encourage me to further endeuors and bind me still more in all dutiful respect to acknowledge your professed and approoued loue and good will constant towards me and to powre out my praiers to God continually for your preseruation and encrease in all spirituall graces for euer VVorsop this 16. of Iune Your worships bounden in Christ Iesus euer RICHARD BERNARD To his brethren of the Ministery and the beloued Readers Grace and peace THe Preaching of Gods word brethren in the Lord beloued an vnfolding therof to the peoples capacity with words of exhortation applied to the conscience both to enforme and reform and where they be wel to confirme as it is most necessarie so is it indeed a very hard worke to be performed though to the vnskilfull it seeme easie and thereupon not a few vnaduisedly take it in hand speaking without iudgement rashly without order preposterously tatching matter together without dependancie little to the peoples edification and lesse to the honour of this holy ordinance which by these is made odious with many and held rather a talke of the toong from a disordered affection without knowledge than a godly instruction rightly disposed by setled iudgment It may be they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of a good affection attempt this worke but withall they must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing abilitie in wisedome aptly to teach Discreet vnderstanding must goe with zeale and grauitie with sinceritie affection is headiâ— without wisedome this moderates as the other pricks forward they must be linked inseparablie Knowledge alone deliuereth coldly and zeale alone not respectiuely knowledge without zeale permitteth of more than is meet by distinction and zeale not according to knowledge breedeth but dissention It is requisite therefore the Ministers be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom pride may puffe vp not yet hauing in a sanctified course learned to moderate the lusts of youth nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet not apt to teach and vnfit to be ouerseers in a Congregation for we must know what to teach for the matter and how for the maner and so to diuide the word aright to the hearers which is required in all that preach vnto the people And therefore to further both these vpon these considerations duly weighed I was encouraged to proceed and to vndergoe the maleuolous censure of this enuious age First for that I see many do obserue this order in part though not so exactly as were to be wished and as it is here by precepts briefly and plainly set downe whose good approbation I hope to finde as maintenance against the rest Secondly for that I haue found by my owne experience in teaching both the easinesse thereof to be atteined soone vnto as also that it is a very sound profitable way as I haue iudged hearing other and they me neither disliked of any that I haue heard of who list to speake faithfully and with profit Thirdly for that I hauing vpon an occasion studied the 11. of the first of the Corinthians from the 23. verse to the end I finde plainly this method set downe by the Apostle and so hath it a diuine and Apostolicall approbation for supposing the 23. 24. 25. verses to be as his text out of Matth. 26. 26. 27. 28. the 26. containeth the scope the 27. is a doctrine 28. an vse 29. a reason to enforce it 30. and 31. the application of that which went before to the present state of the Corinthians 32. a preuention of an obiection which must follow application as I haue declared in this treatise 33. 34. a louing exhortation for the conclusion with a briefe repetition of somewhat before reprehended with a prescribed remedie for the same This place gaue me the first and chiefest occasion to write this treatise of preaching and method therein Fourthly and lastly for that I hauing laboured for all such both old and new which haue writen of this matter to further me I perswaded my selfe that this my labour
would not be vnacceptable to my brethren as it hath beene to me a painefull worke wherein I haue endeuoured to set downe much matter in very few words and to illustrate the manifold precepts by euident examples briefly If in all this I attaine to my desire in any measure I content my selfe my will was to perfect though thorow disabilitie I leaue the worke imperfect Nothing can bee so well done but a want may be espied by some or at least supposed to be seene in the cunningest deuice of man and all know it is easier to find a fault than either to begin well a cunning worke or rightly to finish an imperfect labour or to amend perfectly what is amisse I looke for carpers and such as would find euen nodum in scirpo by an enuious eie in my labours But if some profit those that be my friends I blesse God though other do not benefit for as amici omnia amicè interpretantur in meliorem partem dubia accipiunt so inimici inuidi malè omnia peiorem in partem vel optima torquere student I presume not to make a rule to any nor to tie all to one method but as men shall find which is the best that let them in iudgement approue without partiall affection I desire that mens persons may not at any time be preiudiciall to their labors Wise men in such cases doe weigh in iudgement the substance and are not with partiall affection misled by circumstance So reade and iudge as if you that reade were your selues the Authors In a word do as you would be done vnto Farewell The Contens OF the necessitie and excellencie of the Ministerie and the Word Preached Chap. 1 Of the lawfull entrance of a Minister into the Ministerie and also into his charge and place Chap. 2 Of the Ministers wise and godly proceedings in his Pastorall charge to teach his people Chap. 3 Of Prayer before the Sermon Chap. 4 Of the Preface after the Praier and of the text of the Scripture Chap. 5 Of the Analysis and resolution of the text Chap. 6 Of the Scholies and interpretation of the words Chap. 7 Of gathering doctrines from the text Chap. 8 Of the making vse of the doctrine shewing what to doe with it Chap. 9 Of application of the vses to the hearers Chap. 10 Of preuention of obiections Chap. 11 Of the conclusion of the whole Sermon Chap. 12 Of such things which are required of a Minister to performe the whole worke Chap. 13 THE FAITHFVLL SHEPHEARD Or THE SHEPHEARDS Faithfulnesse CHAP. I. Of the necessitie and excellencie of the Ministerie and the Word preached WHen the World by wisedome knew 1. Cor. 1. 21. not God in the wisedome of God it pleased God to appoint a weake The necessitie of Preaching and Preachers meanes in carnall iudgement euen the foolishnesse of preaching to saue his elect And heerein ordinarily God will shew his power to saue all that shall be saued It was from the beginning Preaching and Prophecying before the fall and after In Paradise God taught Adam and Eue both Law Genes 2. 6. 17. and Gospell Genes 3. 15. Before the floud Enoch Iude vers 14. Noah 1. Pet. 3. 19. After the floud to Moses Abraham Genes 20. 7. and 18. 19. Isaac and Iacob Ioseph Psal 105. 22. From Moses Ieremie saith the Lord Ier. 7. 25. ceased not to send his seruants the Prophets And S. Iames witnesseth that Moses had his ordinarie teachers continued to his daies Act. 15. 21. The Apostle S. Paul tels vs that as Christ sent out his Apostles and gaue them a charge at his Ascension with a promise Matt. 28. 18. 19. So he gaue gifts for the Ministerie and Preaching of the Word vnto the worlds end Ephes 4. 12. Esai 66. 21. Ier. 33. 21. without the which the people perish Prouerb 29. 18. How can people call on him in whom they haue not beleeued How can they beleeue of whom they haue not heard and how can they heare without a Preacher It is therefore verie necessary and those which should preach the same For this cause by the holy spirit the Ministers of the Gospel are called Light Salt Sauiours Seers Chariots of Israel Horsemen thereof Pastours Planters Waterers Builders and Stewards Watchmen Soldiers Nurses and such like comparing them to such things and callings as are most common and also needfull to necessarie vses that the necessity of them heereby may be considered of both for the Church and Common-wealth For that is true by experience that men thorough the preaching of the Word conscionably are brought to more euen ciuill humanitie than by the lawes of man which may bridle somewhat But it is the Word onely which worketh conscience to God true obedience to men Christian loue and pietie Yea the Word can worke such humiliation and subiection for it is the power of God and that to be voluntarilie as it appeareth in the King of Nineuie his Nobles and people as no power of man can worke and bring them vnto Therfore should this if men haue no better grace euen in policie be accounted necessarie and by Princes be vpholden and maintained Why should not therefore men couet to be in this calling euen for publike good which is not onely profitable and The Ministerie is an honorable calling necessarie but also withall a very honorable function and a woorthie worke 1. Tim. 5. 1. which both God himselfe and the woorthiest men that euer liued tooke vpon them To passe ouer other Salomon that most wise king and for regall magnificencie and power had not his peere yâ—t intituled himselfe the Preacher Our Sauiour Christ did chuse to honour this calling and performed in his person the office of a Preacher amongst men on earth in all mens sight but refused to be a Iudge or to be made a King though he ordained both and is truely both Dauid a woorthy warriour and a valiant champion yea a royall King disdained not to be a Prophet of God vnto the people yea and once Priest-like to dance cheerely before the Arke of God in a white garment Esaias is held to be of the blood royal yet a Prophet Teacher in Iudah without disparagement This is not to be vnderstood as spoken of honest men but of the vnconscionable in their callings Some of our States and Gentrie with prophane Esau coÌ„temne as he did this calling for a messe of pottage worldly pompe pleasure and profit wish their children any thing worldly Lawyers fraudulent Merchants killing Physicians bloody Captaines idle loose liuers swearing ruffians walkers on Shooters-hill coursers on Salisburies plaines to maintaine their riot rather than as they call them Priests And yet this state is magnified of God and man The Lord requireth that his Ministers be receiued with double honour To whom doth euer Christ say but to them He that heareth you heareth me and him that sent me He that despiseth you despiseth me