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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09449	The arte of prophecying, or, A treatise concerning the sacred and onely true manner and methode of preaching first written in Latine by Master William Perkins ; and now faithfully translated into English (for that it containeth many worthie things fit for the knowledge of men of all degrees) by Thomas Tuke.; Prophetica, sive, De sacra et vnica ratione concionandi tractatus. English	Perkins, William, 1558-1602.; Tuke, Thomas, d. 1657.	1607 (1607)	STC 19735.4; ESTC S4414	56,791	166

bee reprooued of other Prophets 1. Cor. 14. 32. And the spirits of the Prophets are subiect vnto the Prophets Yet afterwards hee addeth vers 37. If any one seeme to be a Prophet or spirituall let him acknowledge that those things which I write vnto you are the commandements of God CHAP. VII Of the waies how to vse and applie doctrines APplication is that wherby the doctrine rightlie collected is diuerslly fitted according as place time and person doe require Ezek. 34. 15. I will feede my sheepe and bring them to their rest saith the Lord. 16. I will seeke that which is lost and bring againe that which was driuen away and will bind vp that which was broken and will strengthen the sicke Iude 22. And hauing compassion of some in putting difference 23. And saue other with terror pulling them out of the flame The foundation of Application is to know whether the place propounded be a sentence of the Law or of the Gospell For when the word is preached there is one operation of the Law and another of the Gospell For the Law is thus farre forth effectuall as to declare vnto vs the disease of sinne and by accident to exasperate and stirre it vp but it affords no remedie Now the Gospel as it teacheth what is to be done so it hath also the efficacy of the holy Ghost adioyned with it by whom we being regenerated we haue strength both to beleeue the Gospell and to performe those things which it commaundeth The Law therefore is the first in the order of teaching and the Gospell second It is a sentence of the Law which speaketh of perfect inherent righteousnes of eternall life giuen through the works of the Law of the contrarie sins and of the curse that is due vnto them Gal. 3. 10. So many as are of the workes of Law are vnder the curse for it is written cursed is he whosoeuer abideth not in all things which are written in the booke of the Law to doe them Matth. 3. 7. O generation of Vipers who hath fore-warned you to flee from the anger to come 10. And now also is the axe put to the roote of the trees therfore euery tree which bringeth not forth good fruit is cut vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cast into the fire A sentence of the Gospell is that which speaketh of Christ and his benefits and of faith being fruitfull in good workes as Iohn 3. 16. So God loued the world that hee gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Hence it is that many sentences which seeme to belong to the Law are by reason of Christ to bee vnderstood not legally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with the qualification of the Gospell Luk. 11. 28. Blessed are those which heare the word of God and keepe it Deut. 11. This commandement which I command thee this day is not hidden nor set a farre off but it is by thee in thy month and in thine heart This sentence which is legall in Moses is euangelicalll in Paul Rom. 10. 8. Psalm 119. 1. Blessed are those that are perfect in the way who walke in the law of Iehouah 2. Blessed are they that keepe his testimonies and seeke him with their whole heart Iohn 14. 21. Hee that hath my commandements and keepeth them is he that loueth me he that loueth me shall be loued of my father 23. If any man doe loue me hee will keepe my word and my father doth loue him and we will come vnto him and wee will dwell with him Gen. 6. 9. Noah was a iust and vpright man in his time Noah walked with God continually Gen. 17. 1. I am the strong God omnipotent walke alway before me and be vpright The waies of Application are chieflie seuen according to the diuers condition of men and people which is seuenfold I. Vnbeleeuers who are both ignorant and vnteachable These men in the first place are to bee prepared to receiue the doctrine of the word 2. Chro. 17. Iehosaphat sent Leuites throughout the cities of Iudah to teach the people and to bring them from Idols This preparation is to be made partly by disputing or reasoning with them that thou maist throughly discerne their manners and disposition and partly by reprouing in them some notorious sinne that being pricked in heart and terrified they may become teachable Act. 17. 17. Hee disputed in the Synagogue with the Iewes and with them that were religious and in the market place with whomsoeuer he met Act. 9. 3. Now as hee iournied it came to passe that as hee was come neere to Damascus suddenly there shined round about him a light from heauen 4. And hee fell to the earth and heard a voyce saying to him Saul Saul why persecutest thou me 5. And he said Who art thou Lord And the Lord answered I am Iesus of Nazaret whom thou doest persecute it is hard for thee to kicke against the pricks Act. 16. 27. Then the keeper of the prison awoke out of his sleepe and when he saw the prison doores open he drew out his sword and would haue killed himself supposing the prisoners had bin fled 28. Then Paul cried with a loud voice saying Doe thy selfe no harme for we are all here 29. Then he called for a light and leaped in and came trembling and fell downe before Paul and Silas 30. And brought them out and said Sirs what must I doe to be saued 31. And they said Beleeue in the Lord Iesus and thou shalt be saued and thine household Act. 17. 22. And Paul stood in the midst of Marsstreete and said Ye men of Athens I see that in all things ye are too superstitious 23. For as I passed by and beheld your deuotions I found an altar wherein was written Unto the vnknowne God whom ye then ignorantly worship him shew I vnto you 24. God that made the world and all things in it seeing that he is Lord of heauen and earth dwelleth not in temples made with hands When now there is hope that they are become teachable and prepared the doctrine of Gods word is to be declared to them generally in some common termes or ordinarie points Act. 17. 30. And the time of this ignorance God regarded not but now he commandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men euerie where to repent 31. Because hee hath appointed a day in which hee will iudge the world in righteousnes by that Man whom he hath appointed whereof hee hath assured all men in that hee hath raised him from the dead If they shal approue this doctrine then it is to be opened to them distinctly in euery particular but if they shall remaine vnteachable without hope of winning them they are to be left Matth. 7. 6. Giue not that which is holy vnto dogges neither cast your pearles before swine lest they tread them vnder their feete and turning againe all to rent you Prou.

desolation Euery where is vsed for Here and there without respect of place Mark 16. 2. And they went out and preached euery where the Lord co-working Act. 17. 30. The Lord admonisheth all men euery where to repent Not is restrained to some speciall matter Psalm 7. 4. Iniquitie is not in mine hands that is in my cause against the complices of Saul Ioh. 17. 13. Neither haue his parents sinned that is that this man should be borne blind for their sinnes I will haue mercie not sacrifice Not is put for seldome scarsely or hardly 1. King 15. 5. Dauid declined not from any of the things which the Lord had commanded vnto him sauing in the matter of Vriah that is seldome Luk. 2. 37. She was a widow and went not out of the Temple Consect 3. Grammaticall and Rhetoricall proprieties of words signifie diuersly with those words As An Ellipsis signifieth either breuitie or the swiftnes of the affectiōs Gen. 11. 4. Let vs build vs a citie and a tower whose top may reach vnto heauen that wee may get vs a name Act. 5. 39. But if it bee of God yee cannot destroy it ac nescio and I know not whether ye shall be found fighters also with God Psalm 6. And thou O Lord how long Exod. 22. 20. He that sacrificeth to strange gods let him bee destroyed as a thing execrable sauing him who sacrificeth to Iehouah Genes 3. 22. Now therefore we must looke lest that stretching out his hand he take of the tree of life 1. Chron. 4. 10. If thou wilt blesse me effectually I will doe this or that If thou vexe the fatherlesse child I will vexe thee The Enallage of the preter perfect tense whereby the time past is put for the time to come signifieth in the oracles of the Prophets the certentie of the thing that is to come Gen. 20. 3. Thou hast died because of the woman that is thou shalt die Isai. 9. 6. Vnto vs a child is borne vnto vs a sonne is giuen Isa. 21. 9. It is fallen it is fallen Babylon c. A Pleonasme which is manifold when it is of the substantiue repeated in the same case it doth signifie 1. A force and emphasis Psalm 133. 2. As the ointment which descended vnto the beard The beard of Aaron Luk. 6. 46. Why call ye me Lord Lord 2. A multitude Gen. 32. 16. Hee gaue into the hands of his seruants droues droues that is many droues Ioel. 3. Troupes troupes in the vally of concision that is many troupes or multitudes 3. Distribution At the gate and gate 1. Chr. 16. that is in euery gate Leuit. 17. 3. A man a man that is euery man 2. Chr. 19. 5. Thou shalt appoint Iudges in a citie and in a citie that is in euery citie 4. Diuersitie and varietie Psalm 12. They speake with an heart and an heart that is with diuers or a double heart Prou. 20. 20. A weight and a weight are abominable vnto the Lord. There is a Pleonasme of the Substantiue when one is gouerned of another 1. In the singular number it is very significant and argues certentie Exod. 31. 15. One the seuenth day is the Sabbath of Sabbath Mich. 2. 4. And they shall lament the lamentation of lamentation 2. In the plurall number it signifieth Excellencie Psal. 136. 2. The God of Gods that is the most high God Dan. 3. The King of Kings Eccles. 1. 2. Vanitie of vanities A Song of Songs A Seruant of Seruants The Pleonasme of the Adiectiue and sometimes also of the Substantiue repeated signifieth exaggeration or increasing Ierem. 24. 3. I see good figges good Esay 6. 3. Holy holy holy the Lord God of hosts Exod. 34. 6. The Lord passing before his face cried Iehouah Iehouah the strong God Ier. 7. 4. Trust not in lying words saying the temple of the Lord the temple of the Lord this is the temple of the Lord. Ier. 22. 29. O earth earth earth heare the word of the Lord. Ezek. 21. 28. Say thou the Sword the sword is drawne and furbished for the slaughter Prou. 6. 10. The Pleonasme of the Verbe doth either make the speech more emphaticall and significant or else signifieth and sheweth vehemencie or certentie or speedines Gen. 2. 17. In dying thou shalt die Esay 50. 2. Is mine hand shortned in shortening Esay 56. 3. By separating God hath separated me from his people Psalm 50. 21. Thou thinkest me by being to bee like thee Psalm 109. 10. Let his children in wandering be wanderers or vagabonds and let them beg Iere. 12. 16. And it shall come to passe if in learning they shall learne the waies of my people c. 2. King 8. 10. Prou. 27. 23. Exod. 13. 17. Isai. 6. 9. Isai. 55. 2. 2. King 5. 11. Genes 46. 4. 2. Sam. 15. 30. Ierem. 23. 29. The Pleonasme of the Coniunction sometimes argueth earnestnes Ezek. 13. 10. Therefore therefore because they haue made my people to erre Wherefore a Coniunction doubled otherwise than it is in Latine increaseth the deniall Exodus 14. 11. Hast thou brought vs to die in the wildernes is it because therewere No No graues in Aegypt that is None at all Matth. 13. 14. By seeing ye shall see and shall Not Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perceiue The Pleonasme of the sentence signifieth first distribution A court was in the corner of the court a court was in the corner of the court a court was in the corner of the court that is in euery corner of the court there was one court Secondlie it makes an emphasis Exod. 12. 50. The Israelites did as Moses and Aron commanded so did they Psalm 145. 18. The Lord is neere vnto all that call vpon him to all that call vpon him in trueth Psalm 124. 1 Vnlesse the Lord had been on our side may Israel now say vnlesse the Lord had been on our side Thirdly the repetition of the sentence which is done in other words is for exposition sake 2. King 20. 3. I beseech thee O Lord remember now how I haue walked before thee in trueth and with a perfect heart and haue done that which is good in thy sight Psalm 6. 9. 10. The Lord hath heard the voyce of my weeping the Lord hath heard my prayer the Lord hath receiued my supplication Esay 3. 9. They haue declared their sinne and haue not hidden it Iohn 1. 3. All things were made by him and without him nothing was made All tropes are emphaticall besides delight and ornament they doe also afford matter for the nourishment of faith as when Christ is put for a Christian man or for the Church of God Mat. 25. 35. 1. Cor. 12. As the bodie is one and hath many members and all the members of one bodie though they bee many are yet but one bodie so also Christ that is The Church Act. 9. 4. This trope doth comfort a faithfull soule and nourish saith An

Spirituall Gracious grace is of 1. The person to wit holinesse 1. An inward feeling 2. A good conscience 3. The feare of God 4. A loue of the people 2. Of the Ministerie Authoritie Zeale The gesture and action of The voyce The bodie 2. Conceiuing of publique Prayer in which note 1. The matter 2. The forme 3. The parts Meditation Ordering Vttering THE ARTE OF PROPHECYING CHAP. 1. THe Arte or facultie of Prophecying is a sacred doctrine of exercising Prophecie rightly Prophecie or Prophecying is a publique and solemne speech of the Prophet pertaining to the worship of God and to the saluation of our neighbour 1. Cor. 14. 3. But he that prophecieth speaketh vnto men to edification to exhortation and to consolation Verse 24. But if all prophecie and there come in one that beleeueth not or one vnlearned he is rebuked of all men and is iudged of all men Rom. 1. 9. God is my witnes whom I serue or worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my spirit in the Gospell of his Sonne CHAP. II. Of the Preaching of the Word THere are two parts of Prophecie Preaching of the Word and Conceiuing of Prayers For in speaking there are onely two duties of the Prophet that is of the Minister of the word to wit Preaching of the word and Praying vnto God in the name of the people Rom. 12. Hauing prophecie let vs prophecie according to the proportion of faith Gen. 20. 7. Deliuer the man his wife againe for he is a Prophet and when he shall pray for thee thou shalt liue For this cause the word Prophecie is giuen also to prayers 1. Chron. 25. 1. The sonnes of Asaph and Heman and Ieduthun who were singers prophecied with Harpes with Uials and with cymbals 1. King 18. 26. The Prophets of Baal called vpon the name of Baal from morning to noone 29. And when mid-day was passed and they had prophecied vntill the offering of the euening sacrifice And euery Prophet is partly the voyce of God to wit in preaching and partlie the voyce of the people in the acte of praying Ier. 15. 19. If thou take away the precious frō the vile thou shalt be as it were My Mouth Nehe. 8. 6. And Hezra blessed the Lord the great God and all the people answered Amen Preaching of the word is Prophecying in the name and roome of Christ whereby men are called to the state of Grace and conserued in it 2. Cor. 5. 19. And hath committed to vs the word of reconciliation 20. Therefore wee are Embassadours for Christ as though God did beseech you by vs we pray you in the name of Christ that ye be reconciled to God 2. Thes. 2. 13. 14. God hath from the beginning elected you to saluation through sanstification of the Spirit and faith embracing the trueth whereunto he called you by our Gospell Rom. 1. 16. The Gospel is the power of God to saluation to euery one that beleeueth Prou. 29. 18. When there is no vision the people are naked Rom. 10. 14. CHAP. III. Of the Word of God THe perfect and equall obiect of Preaching is the Word of God Lok 16. 29. They haue Moses and the Prophets let them heare them Mat. 23. 2. The Scribes and Pharises sit in Moses chaire that is they teach the doctrine of Moses which they doe professe 3. All therefore whatsoeuer they bid you obserue that obserue and doe The Word of God is the wisedome of God concerning the trueth which is according vnto godlinesse descending from aboue Iam. 3. 17. But the wisedome which is from aboue is first pure c. Tit. 1. 1. Paul a Seruant of God according to the acknowledging of the trueth which is according vnto godlines Admirable is the excellencie of the Word which is euident partly by the nature thereof partly by the operation The excellencie of the nature is either the perfection thereof or the eternitie The perfection is either the sufficiencie or the puritie The sufficiencie is that whereby the word of God is so compleat that nothing may be either put to it or taken from it which appertaineth to the proper end thereof Psal. 19. 7. The Law of the Lord is perfect conuerting the soule Deut. 12. 32. Whatsoeuer I commaund you take heede yee doe it thou shalt put nothing thereto nor take ought therefrom Reuel 22. 18. 19. The puritie thereof is whereby it remaineth entire in it selfe voide of deceit and errour Psalm 12. 6. The words of the Lord are pure words as siluer tried in a furnace of earth fined seuen times The eternity of the word is that whereby it abideth inuiolable and cannot passe vntill all that which it commandeth bee fully accomplished Matth. 5. 18. The excellencie of operation is that wherby it is endowed with virtue first to discerne the spirit of man Heb. 4. 12. For the word of God is liuely and mightie in operation and sharper then any two-edged sword and entreth through euen to the deuiding asunder of the soule and spirit and of the ioynts and the marrow aad discerneth the thoughts and intents of the heart Secondly to bind the conscience Iam. 4. 12. There is one Law-giuer who is able to saue and to destroy Esa. 33. 21. The Lord is our Iudge the Lord is our Law-giuer the Lord is our King he will saue vs. To bind the conscience is to constraine it either to accuse vs or to excuse vs of sinne before God The Word is in the holy Scripture The Scripture is the word of God written in a language fit for the Church by men immediately called to be the Clerks or Secretaries of the holy Ghost 2. Pet. 1. 21. For prophecie came not in old time by the will of man but the holy men of God spake as they were carried and mooued by the holy Ghost It is called Canonicall because it is as it were a Canon that is to say a Rule or Line of the Master workman by the helpe whereof the truth is both first to be found out and also afterwards to be examined Gal. 6. 16. And as many as walke according to this Canon or Rule Therefore the supreame and absolute determination and iudgement of the controuersies of the Church ought to be giuen vnto it The Summe of the Scripture is conteined in such a syllogisme or forme of reasoning as this is which followeth The true Messias shall be both God and Man of the seede of Dauid he shall be borne of a Uirgin he shall bring the Gospell forth of his Fathers bosome he shall satisfie the Law he shall offer vp himselfe a sacrifice for the sinnes of the faithfull he shall conquer death by dying and rising againe he shall ascend into heauen and in his due time hee shall returne vnto iudgement But Iesus of Nazaret the Sonne of Mary is such a one He therefore is the true Messias In this syllogisme the Maior is the scope or principall drift in all the writings

16. Gen. 48. 22. And were remooued into Sychem and were put in the Sepulcre that Abraham had bought for monie of the sonnes of Emor sonne of Sychem I that is Iacob haue giuen vnto thee one portion aboue thy brethren which I gat out of the hand of the Ammorite by my sword and by my bow Zach. 11. 13. Matth. 27. 9. And I tooke the thirtie peeces of siluer and cast them to the potter in the house of the Lord. Then was fulfilled that which was spoken by Ieremie the Prophet saying and they tooke thirtie siluer peeces c. CHAP. V. Of the waies of expounding THe manner or waies of Interpreting are according to the places of scripture which are to be handled Places are either Analogical plaine or Crypticall and darke Analogicall places are such as haue an apparent meaning agreeable to the analogie of faith and that at the first view Concerning these places receiue this Rule If the naturall signification of the words of the place propounded doe agree with the circumstances of the same place it is the proper meaning of the place As for example Act. 10. 43. To him also giue all the Prophets witnes that through his name all that beleeue in him shall receiue remission of sins The significatiō of the words of this place is very manifest to wit that Iesus Christ doth giue righteousnesse and euerlasting life to those that doe beleeue in him And this sense wee doe presently admit without any delay because wee see that it doth agree with the analogie of faith and with the holy scriptures We must further know that euery article and doctrine concerning faith and maners which is necessary vnto saluation is very plainely deliuered in the Scriptures Crypticall or hidden places are those which are difficult and darke for the expounding of them let this be thy Rule and leader If the natiue or naturall signification of the words doe manifestly disagree with either the analogy of faith or very perspicuous places of the Scripture thē the other meaning which is giuen of the place propounded is naturall and proper if it agree with contrarie and like places with the circumstances and wordes of the place and with the nature of that thing which is intreated of As for example 1. Cor. 11. 24. This is my body which is broken for you The sense that is giuen by some This bread is indeed and properlie the bodie of Christ namely by conuersion Or the body of Christ in vnder or with the bread The vnfitnesse of this sense The letter or words vsed in this place being retained or expounded accordingly without any alteration doth disagree with an article of the faith He ascended into heauen and with the nature of a Sacrament which ought to be a Memoriall of the bodie of Christ absent Therefore a new exposition is to be sought for A new or second sense In this place the bread is a signe of my bodie by a Metonymie of the subiect for the adiunct The fitnes of this exposition First it agrees with the analogy of faith 1. He ascended truly into heauen that is he was taken vp out of the earth into heaued locally and visibly Therefore his bodie is not to be receiued with the mouth at the Communion but by faith 〈…〉 prehending it in the heauen 2. Borne of the Uirgin marie c. Therfore he had a true and naturall bodle being long broad thicke seated and circumscribed in some place Whereby it appeareth that the bread in the Supper cannot bee properly his very bodie but only a signe or pledge thereof Secondly this sense consenteth with the circumstances of the place propounded 1. He tooke he brake it Here it is not likely that Christ sitting amongst his disciples did take and breake his owne bodie with his hands Therefore the bread is no more then a signe and seale 2. Deliuered or giuen for you The bread can in no wise be said to bee giuen for vs but the bodie of Christ therefore the bread is not properly the bodie but symbolically or by way of signification 3. The Cup is the new Testament not properly but by a Metonymie therefore nothing hindreth but that a Metonymie may be as well in these words This is my bodie 4. Christ himselfe did eate of the bread but he did not eate himself 5. Doe yee this in remembrance of me therefore Christ is not corporallie present to the mouth but spiritually to the faith of the heart 6. Untill he come therefore Christ is absent in his bodie 7. Christ said not Vnder the forme of bread or in the bread but he said This that is This bread is my bodie Thirdly this sense accords with the nature of a sacrament in which wee must make a proportion and resemblance betweene the signe and the thing signified which here can bee none if the bread bee properly the bodie Fourthly it agrees with like places Gen. 17. 10. This is my couenant which yee shall keepe betwixt you and me .11 Ye shall circumcise the fore-skin of your flesh and it shall be a signe of the couenant between me and you 1. Cor. 10. 4. They dranke of the spirituall Rocke that followed them and the Rocke was Christ. Rom. 4. 11. Hee receiued the signe of Circumcision which might seale the righteousnes of faith Exod. 12. 1. The Lambe is the Lords Passeouer Verse 13. It is a signe of his passing ouer Act. 2. 38. Be baptised for the remission of sinnes Ioh. 6. 35. And Iesus said vnto them I am the bread of life he that commeth vnto me shall not hunger and hee that beleeueth in me shall neuer thirst 1. Cor. 10. 16. The cup of blessing which wee blesse is it not the Communion of the bloud of Christ The bread which we break is it not the communion of the body of Christ that is a signe of the communion Fiftly it agreeth with the lawes of Logique For one disparate is not spoken or predicated of another but by a borrowed speech Sixtly it is agreeable to the common custome of speaking So we put the Fasces or bundle of rods vsed to bee caried before Magistrates for gouernement it selfe the gowne we put for peace and the laurell garland for a triumph as in Tully Cedant armatogae concedat laurea linguae Therefore this other sense is proper Now from this fruitfull Rule doe arise many consectaries or conclusions necessarie for the vnderstanding of the Scriptures Consectary 1. The supply of euery word which is wanting is fitting for the place propounded if it agree with the analogie or squire of faith and with the circumstances and words of the same place As for example Ephes. 3. 1. For which cause I Paul the prisoner of Iesus Christ for you Gentiles The sentence is defectiue therefore a supply must be made And let this bee the supplie I will be an Embassadour for you Gentiles This is not fit because Paul was not an Embassadour for the Gentiles but