to begin with these of later times Caluin Peter Martyr Cranmer Iuell Fulke Sadel Beza Whittakers Mornay and Reinolds then to other of former times and also to the Fathers But heere take these caueats touching the Fathers First see that the name be not counterset and Caueats in reading of the Fathers the worke falsified as of late the Fathers haue beene by the Papists Secondly approoue of their opinions and of all other mens onely as farre as they agree with Scriptures in matters of saluation Thirdly when they differ consider them as men reuerence them and receiue them in the truth but be tied to none in their errors If it be possible reconcile and cure the iarre to make them agree If thou canst not by the rules deliuered trie which is sound that hold If an equall probability be of two and reasons seem to thee alike for both make a profitable vse of either but publikly broach neither vnto the auditory if it be a matter of importance for it will but breed contention If wee will thus bee wary we shall not runne into error for company wee shall vphold a consent and preserue a godly peace in the Church When wee are thus fitly prepared and armed with the sound knowledge of the truth against sophistrie and subtile distinctions then may wee boldly enter vpon a dangerous sort for yoong nouices vpon whom neuerthelesse in these daies proud conceits for shew of learning wild youths wanton by their wits foolehardily rush vpon in their very a b c of Diuinitie to their ruine and Churches disturbance Scholemen Papists Catechismes Commentaries histories c. as First Schoolemen Peter Lombard Thomas Aquinas Scotus Bonauentura and Durandus Secondly Catechismes Canisius c. Thirdly Commentaries Caietanus Ferus Tolet Arias Montanus Stella Pintus Tansenius Riberus and others with Postils Fourthly Histories Caesar Baronius Onuphrius August Stuchus Platina Anastasius Iacobus de Voragine Fiftly Gratian decrees Raymondus Decretals Clementius Constitutions the Extrauagants the Epistles of Romish Bishops the Canon Law the Glosses and Commentaries of the Canonists the Acts of late Councels set foorth by Peter Crabbe Martyrologies Sixtly Controuersies of Roffensis Gregorie de Valentia Stapletons Hosius Eccius Harding Bellarmine with others and those that haue answered them Seuenthly and lastly a Minister The holy spirit of God besides all these helpes must haue to rule and direct him in these subordinate meanes the holie spirit of God the onely true interpretour of the Scriptures which are his owne words who is the spirit of trueth leading and guiding all his in the same without which men for all the means may runne into errours and grow into heresies aboue all this therefore pray for CHAP. VIII Of gathering doctrines from the Text. AFter Interpretation Logicall Grammaticall and Rhetoricall doubtfull things being resolued and obscure What a Doctrine is made plaine followes the Collection of Lessons or Doctrines which are propositions drawen from the Scripture teaching somewhat to be beleeued onely for informing of the iudgement Heere first a Teacher must begin to builde that knowledge may goe before zeale to guide the same this of some is called the Didascalike or Doctrinal part of a Sermon wherein a trueth is deliuered and confirmed by this we onely learne to know and beleeue But to effect and doe is another part of the Sermon following vpon this As for example This is a plain Doctrine deliuered by the holy Ghost Prou. 29. 18. Where there is no vision the people perish This onely informeth my iudgement to take knowledge of a thing which is this That they which want the preaching of Gods word are in a fearefull estate it is neither exhortation dehortation reprehension commandement promise nor any such thing for these indeed are consequents of doctrines Many such places be which are euident doctrines of themselues Roman 8. 1. 1. Corint 2. 14. Galath 3. 10. 11. Hebr. 13. 4. Psalm 19. 17. and a thousand moe out of which if we please we need not stand to make How to handle a did ascalike text or a Scripture which is a doctrine of it selfe A particular explanation of euerie word other collection of Doctrines except from the emphasis of a word as an obseruation by the way but foorthwith come to the vse which is to be made therof after the words be explaned and a briefe Paraphrase made thereon As for example take these words of Salomon Prouerb 29. 18. They are a Doctrine of themselues as other Prouerbes be Heere then begin to expound the words thus Where there is no in the Hebrue it is onely in not a Preposition with an Aduerbe in stead of a Noune meaning in the want or in not hauing vision Vision this word is diuersly taken in Scripture first for an ordinarie meanes wherby God The diuers acceptions of a word and the same prooued reuealed his will to his Prophets as Numb 12. 6. and 24. 4. Secondly for a more speciall manifesting of himselfe to Moses as Numb 12. 8. Thirdly for the place of visions Ierusalem Esai 22. Fourthly and lastly for the word of the Prophets the messengers of God to his people Esai 1. 1. Obediah 1. 1. where by vision is meant prophecie and Obediah 1. 1. vision and prophecie both one 2. Chron. 32. 32. Act. 2. 17. Seers and Prophets were one 1. Sam. 9. 9. Preaching is also called Prophecying 1. Cor. 14 1. 2. 3. 4. 5. 13. which stands in the interpretation of the Scriptures vers 13. or expounding thereof vers 5. by words which may be vnderstood v 9. What preaching is to edifie exhort comfort and instruct the Congregation vers 3. 4. 19. In this last sense must this word vision be taken After that the diuers signification of the word is noted them set downe one proper and apt for the text and prooue how that and not the other is fittest The emphasis is noted and how it serues to the purpose and not in any of the three former senses for this proposition is generall and euer true but if we put in stead of vision Hierusalem it would be absurd to say Where there is no Hierusalem the people perish or vnderstand it of vision to Moses or the other which were but temporary are ceased must therfore we perish It is to be interpreted therfore preaching called vision and prophecie for the excellencie thereof so do also the learned expound it The people that is persons of all sorts and not onely the ruder multitude the word is generall and conteineth all Perish there is a singular emphasis in this word and therefore interpretors diuerslietranslate it To cease and leaue off to decay to go backe to rebell to be naked to perish all which doe well agree to this matter in hand So it is as if Salomon had said more at large Where men are without and want the true A paraphrase briefe in significant words according to the explanation acceptation
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
and emphasis of the words preaching of Gods word there all sorts of men begin to giue ouer good things which before they delighted in they decaie in graces and fall backe become rebellious and wickedly disposed whereby they make themselues naked of all graces yea of Gods fauour exposing themselues to their spirituall enemies and so perish and come to destruction Thus you see the doctrine explaned and enlarged by a paraphrase to the capacitie of leuerie one whereof in the next place are vses to bee made and then as one thinks good he may make some obseruation besides after the explanation acception emphasis c. The gathering of a doctrine is where the doctrine is not What it is to gather a doctrine and when and also how expressed in the text and is collected by good consequent necessarilie The doctrine is not to bee written from the text as if the text were drawen to the lesson and not the doctrine from it but must follow iustâ consequentiâ so is the collection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by helpe of Logicall affection of arguments from a generall to a speciall from the whole to the parts from the proper adiunct to the subiect and from the cause effect subiect contraries comparats definition and distribution As for example Ierem. 31. 31. I will make a new couenant out of which this doctrine I gather from the adiunct That the Law of Moses was not to bee perpetuall but for a time till an other come in place thereof Hebr. 13. 4. Hence this doctrine ariseth It is lawfull for Ministers to marrie and their marriage is honorable which followes by iust consequent a genere ad speciem and is as good a doctrine as if it had been said expresly the marriage of Ministers is honorable and the bed vndefiled And thus he that so collects doctrines and deliuers them is to bee heard as the mouth of God And hee that thus can doe is an Apollo◠in Gods Church mightie in the Scriptures shewing by Scripture that which he teacheth Act. 18. 24. 28. and shall conuince the consciences of gaine-saiers and establish the trueth in the hearts of the beleeuers and be bold to vrge it vpon the hearers as speaking with iudgement from authoritie In gathering doctrines which may be diuers waies obserued Whence to collect doctrines proceed in this order both naturall helpefull to memorie and also will occasion a man to thinke of manie lessons I. From the occasion of that Scripture as diuers occasions From the occasion were of the Psalmes of S. Pauls Epistles of the speeches of our Sauiour Christ of the Sermons in the Acts and the same of other Scriptures sometimes one sometimes an other and so accordingly may many doctrines be gathered II. From the coherence when it is with the other words From the coherence whether it be a bare affirmation or negation A reason or moe reasons of that which went before a preuention of an obiection a conclusion in that place of Scripture If a Reason it may teach to obserue that a reason is to be giuen of that which is deliuered for confirmation and that a bare assertion without proofe is not sufficient If the matter bee followed but without any reason annexed it may shew the same sufficiently prooued and easie to be receiued If moe reasons bee brought in and the matter much vrged and largely stood vpon it argues the necessity of that point the earnest endeuour of the author therein that it is hardlie receiued of men as it ought or easily reiected as on a similitude an exhort dehortat commandement c. it ought not to be If the words be a preuention of an obiection wee may gather that in teaching there is as well required wisdome to preuent a foe as to instruct a friend If a conclusion a time to be obserued to end euery thing wherein is wisedome how farre to speake in a matter and when to conclude and be silent If the words bee a similitude to illustrate the matter it may not the obscuritie of the point handled or the plaine and euident dealing of the Author noting withall the kind of similitude and whence it is fetched Lastly If an exhortation threat promise c. wee may collect the vse of them for that end which the spirit vseth them Also from Commandement affirmatiue and exhortations that we are vnapt and slow to a thing From Commandement Negatiue and dehortation our aptnesse to a thing Withall prooue the exhortation to be necessarie or dehortation also promises and threats by other Scriptures and examples and shew wherein also the promises and threats made doe stand and in what particulars III. From the scope and maine drift of the words From the scope There is but one true sense of a place one scope and one proper doctrine or proposition Of a generall proposition or doctrine gathered out of many words from the most principall scope which doctrine is chiefe and principall of that Scripture As there is but one drift so but one proper and most naturall doctrine of that place which though it may be deliuered in a few words yet it is conteined sometimes in many sometime in fewer verses or words As for example In handling the Epistle to the Romans after the Preface to come to the matter we shall finde the first scope and principall proposition conteining the same to bee this That there is but one way for all Iew or Gentile to attaine saluation euen by the faith in Christ wrought by the Gospell the power of God to saluation which doctrine is conteined and followed from the 16. verse of the first Chapter to the beginning of the 19. chap. whereunto all that is spoken is to be referred as conteining reasons to confirme the same But now heere note as there is a generall scope and so a Propositions or doctrines lesse generall drawen from the words which haue a more speciall scope The lesse generall prooueth the more generall doctrine so are there other propositions lesse generall conteined within the same and serue to prooue the more generall the words hauing a generall scope to prooue likewise these lesse generall propositions As to declare my meaning The generall and principall proposition you heare what it is now besides the Apostle deliuers other propositions Generall as Rom. 3. 9. All men are sinners which doctrine is conteined from the 18. vers of the first chap. to the 19. verse of the 3. chap. Againe that the workes of the Law iustifie none That faith alone iustifieth All which propositions as they proue the principal scope so the verses wherein these prepositions are set downe must yeeld these doctrines the words must be applied to proue the same For wee cannot inferre by a true immediate consequent the principall proposition out of them which haue a Some verses or words which come in by the way prooue not other
the words or sentences is true or so to be in either but not both as the place intendeth VII From the seuerall words for God puts not onely From the seuerall words one by one and this is diuersly done matter into the mindes of the writers and directs them in the maner but also guides them in setting it downe with words Ierem. 1. 9. 2 Samuel 23. 2. Our Sauiour extends the trueth of the Word to an iota or a tittle Matth. 5. 18. so substantiall is euerie thing which therein is set downe Now this collecting of lessons from the words is diuersly How many waies obseruations may bee gathered from the words done First from the naturall and most proper signification and emphasis of the word Secondly from the figuratiue vse thereof conteining some metaphor or other trope Thirdly from the Grammaticall adsignification of the number as the Apostle doth to the Galath 3. 16. So of the Case Gender and Tense speaking in the Present Perfect or Future tense This is Musculus course obseruing that he saith not thus and thus but so and so and thence collecteth lessons Fourthly from a Logicall affection of a word to an other thing as a cause effect subiect adiunct and so forth Fiftly by making a question out of the words and answering the same which answer being prooued must stand for a doctrine and may be deliuered in a proposition This way was practised by the reuerend man Master Perkins VIII From the circumstances of the time quando From circumstances Day night winter summer present past or future fit inconuenient aduerse or prosperous quandiu how long or short once or often Hebr. 12. 26. 27. 2. From the person God Angels Men Diuell and ill Angels and Men publike and generall as Adam and Abraham or priuate ordinary or extraordinarie Sex man woman age birth countrie estate place or calling in Church or Common-weale qualities of minde or bodie good or bad elect or reprobate 3. From the place heauen earth or hell sea land holie prophane large or strait common or proper and so foorth But heere note in gathering lessons from examples to make a difference betweene the person of Christ and men Our Sauiours example euer good for instruction yet not in all things imitable as what he did and spake as God and what appertained to his proper office and Mediatourship So men may be good as yet often they doe ill wee must therefore consider the act or speech of the person and then the person himselfe with all the circumstances of the same before noted and so gather the doctrine els may we erre and collect that which by iudiciall examination will not stand nor be found sound and approoueable IX From the matter conteined in the words Ecclesiasticall From the diuersitie of matter contained in the words Politicall Domesticall and so from the Ethicks Naturall Philosophie Mathematicks and Arts or Science therein conteined As for example Psal 72. 1. Giue iudgements to the King ◠God Heere to take occasion to speake of politicke gouernment ô God from this to handle that point of Diuinitie concerning God Righteousnesse from this to speake of Diuine Morall and Christian Righteousnesse Sonne from this to speake of Oeconomicks somewhat Whence to begin and what it is to handle a cōmon place And so likewise out of any text to fall into a Common place which is to handle a thing by the definition distribution cause effect by the agreeablenesse with or disagreeing from other things all which are to be proued by Scripture reason and testimonies and so must be in stead of doctrines whereof vses must be made as of collected lessons to conuince the false definitions and distributions to instruct for practise and correct vice by the same and to comfort as the matter shall serue The common maner of proceeding into a Common place is by these formes as heere let vs see what this is or we haue occasion hence to speake of such a matter When to common place and so foorth But yet it is not conuenient to take euerie where occasion to Common place vpon anie word but vpon such as the text may well affoord when the people need to be enformed thereof as yet ignorant being an vncatechised Congregation or when some notable vice is commonly committed and necessarily to be corrected or some godlie dutie to bee commended happelie made then no account of or contemned as is the preaching of the Word and so foorth X. From a thing by proportion and resemblance to an For a thing by similitude and proportion other as Hebr. 11. 1. as Abraham left his naturall country at Gods bidding to enioy Canaan so must we this world to inherit heauen And such lessons may be followed and vrged where good reason may be giuen of a true proportion betweene things compared as Abraham fitly heere may be for euerie Christian and Canaan was a true type of heauen Thus wee see how wee may make an Allegorie which is How to Allogorize lawfully not simplie vnlawfull for the Apostle doth allegorize 1. Cor. 9. 9. And it is but an argument drawen from a similitude when the words are expounded mystically otherwise then the litterall sense doth affoord But in gathering allegories First gather them after the true and naturall sense be deliuered and not before Secondly let them not be too farre fetched strained obscure or foolish but agreeing with the Analogie of Faith and other manifest Scriptures The best Allegorizing is when the parts of the allegorie may be referred to other Scriptures speaking of the same properly as Matt. 26. 36. and so forth Where Christ may resemble euery pastor Peter Iames and Iohn Christian professours Gethsamine the Congregation their sleepe sinne Iudas the diuell The proportion then is this As the Disciples in Gethsamene though warned to watch and pray till Christs comming to them againe yet fell soone asleepe and had not Christ returned and awaked them Iudas and his traine suddenly had seazed vpon them Euen so though a Pastor teach his flocke and forewarne them and leaue them but a while to themselues they will soone fall to sinne and bee suddenly ouertaken of the diuell and his instruments if hee come not eftsoones againe to call them and stirre them vp to godlinesse This allegorie is true and apt for Christ is called a Pastour the three Disciples were Christians sinne is called sleepe Rom. 13. and Iudas a diuell men are apt to sinne as to sleepe and the absence of a Pastor very perilous Prou. 29. 18. so as this agreeth with other Scriptures and the Analogie of faith Thirdly handle an allegorie briefly and vse them not too often Fourthly let the vse and end be for instruction of life but not for any proofe of doctrine Fiftly let the ancient graue and wise collect them It is not a safe way for yoong beginners not well exercised in the Scriptures and grounded in the trueth Allegories are
the Lords Praier teaching what to request of God for our neighbour II. By the circumstance of the place what who to By Ciâ—cumstances whom by what when and how obseruing carefully what goes before what followes after Of which things speaks S. Augustine and S. Ierome vpon the fourth of Amos and on August lib. 2. de doct Christ cap. 31. Matth. 25. Ex antecedentibus consequentibus colligitur verus Scripturae sensus We may not onely looke vpon one word and sentence and thereupon iudge of all the scope must withall bee diligently attended vnto wherefore the words are spoken As the order of the discourse contextus series is to be weighed for right interpretation so the end is to be considered to giue a true sense Intelligentia dictorum ex causis sumenda est dicentis The saying of Hilarie cited by Lyranus on Deut. 28. whereunto agreeth that Lawyers rule Prior potentior est mens quà m vox dicentis Of which matter S. August libr. 3. de Doctrina Christiana Cap. 5. 10. III. By comparing and laying Scripture to Scripture By comparing of Scripture with it selfe the place in hand with other places the cleerer expounding the more obscure and the more places the fewer as S. August saith Oportet secundum plura intelligi pauciora Aug. lib. de Adulterinis coniugijs cap. 11. 12. The Prophets must Ioh. 5. Act. 17. 11. be laied to the Law and the New Testament to the Old for the Prophets expound Moses and the Apostles and Euangelists them both This is the searching of the Scripture Ioh. 5. Act. 17. commanded by our Sauiour and for which the Bereans are commended Now the Scriptures to be conferred together are of 3. sorts What Scriptures to be compared together with the same repeated I. Is with places the selfe same in other places repeated as that of God to Abraham Genes 12. 3. conferre it with Genes 22. 18. Act. 3. 2. Galat. 3. 8. is the same repeated againe so Esai 29. 13. againe repeated Matth. 15. 8. Yet heere note that these places are not so precisely repeated but that sometimes there may be and is a little alteration and this is for fiue causes which may be as helpes to vs in the interpretation of our text in hand 1. For interpretation sake as Psal 78. 2. Matth. 13. 38. Why the same places repeated haue some times some alteration 2. For to distinguish one thing from an other as Mich. 5. 1. Matt. 2. 6. 3. To make a restraint of somewhat more generall to a more speciall as Deut. 6. 13. Matth. 4. 10. and Esai 29. 13. Matth. 15. 8. 4. For application of the type to the trueth and of a generall to a speciall as Ionah 1. 7. Matth. 12. 39. 40. Psal 69. 25. Act. 1. 20. 5. For breuitie sake or that something fit not the matter in hand as Zach. 9. 9. Matth. 21. 5. With places alike but not the same II. Kinde is with places not the selfe same repeated but others somewhat alike and agree either in words as Genes 28. 12. Ioh. 1. 51. and Gen. 3. 15. Rom. 16. 20. or in the meaning being like in substance of matter as Matth. 26. 26. Gen. 17. 10. Salomons precept in Prouerb 28. 13. expressed by Dauid Psal 32. 3. 4. 5. heere one place for illustration is an example of the same kinde to a precept or exhortation So likewise 2. Sam. 15. 25. 26. a plaine expressing of Peters exhortation 1. Pet. 5. 6. III. And last kinde is with places vnlike in shew seeming With places vnlike and differing or seeming contrarie in shew to disagree from the place in hand when they be compared together and this vnlikenesse is either in words or maner of speaking as Rom. 3. 28. Iam. 2. 24. so 1. Kin. 9. 28. 2. Chron. 8. 18. and Zach. 4. 13. Matt. 27. 9. where the Prophecie is ascribed to Ieremie or els disagree in the meaning as Act. 7. 16. Gen. 48. 22. But heere note that discord is not in Scripture neither No Scripture is contrarie to it selfe one place contrarie to another albeit through our ignorance it seeme so to vs but it is not so indeed For in a contradiction there must bee two places hauing the What is required to make a contradiction same words in signification vnderstood of one and the same thing or subiect matter the same reason and end inended in one respect and maner of doing at the same time If these be so there is a contradiction by affirmation and negation as Faith alone doth iustifie vs before God Faith alone doth not iustifie vs before God Here is a contradiction When there is no contrarietie But if the places agree not to one indiuiduate thing to the same part of that thing in one and the same respect and consideration at the same time also there is no contradiction betweene them By this trie all the seeming contradictorie places in the Scripture we shall find no opposition at all As for example In Gen. 17. 14. Gal. 5. 2. seemes an opposition but trie the places we shall find them disagree in time so no contrariety Likewise that of Rom. 3. 28. Iam. 2. 24. agree not in the same respect S. Paul speaking of faith iustifying before God and Iames of faith instifying before How to reconcile places together men The way to reconcile such places must be these foresaid meanes as I haue said But now to know when it is needfull to vse these meanes for euerie text requires not thus much trouble This is the generall rule if the signification of the words A rule to know when the text according to the letter is the true sense of the place and when not in any text as they be there set downe doe agree with the circumstance of the same place it is the true sense thereof as Act. 26. 23. Rom. 3. 10. But if the words carrie a shew of any thing against the analogie of faith or against the Scriptures or against the scope of the Scripture or against common good or against the light of nature conteining anie absurditie or shew of euill as in these Scriptures literally taken by themselues without farther consideration Luk. 10. 4. Matt. 10. 9. Matt 5. 29. Luk. 16. 8. Ioh. 6. 53. Reu. 22. 11. and such like they are not to be taken literally but figuratiuely an other meaning must be made of them than the letter giues foorth agreeing with other Scriptures the analogie of faith with the circumstances and drift of the place and the nature of the thing handled To make this euident we will bring in seuerall examples to declare the same of euident places of figuratiue and obscure of mixt partlie euident and partly obscure lastly of places dissonant one from another how to reconcile them I. Eccles 7. 22. Surely there is no man iust in the earth that doth good and sinneth not
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
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.