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
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
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
Heere looking vpon this place and obseruing the words An euident place of Scripture carrying the sense after the letter with proofe thereof nothing I finde obscure needing interpretation but the right sense to be as the words openly declare for the same agrees with the analogie of faith it being a principle taught That all men are sinners the fift petition teaching euerie man to aske pardon of his sinnes it agreeth with the circumstances of the place and Salomons purpose also with other Scriptures as Psalm 14. 3. Iam. 3. 2. 1. Ioh. 1. 8. Rom. 7. 19. Therefore this and the like Scriptures deliuering in the letter the true meaning wee are to proceed to instructions without searching foorth of anie other sense from the words or standing vpon explaining of the words being not obscure except the rudenesse of the auditorie vntaught in common things doth require a briefe vnfolding of the words as one commeth to them For there is nothing so cleere but euen the maine points of Christianitie needeth opening as in this place Who is a iust man What sinne is And to do good to such as be vncatechised and not instructed in the common tearmes of Religion as God Sauiour Law Gospell Faith Repentance Flesh Spirit and so foorth II. Matth. 26. 26. This is my bodie An obscure Scripture which cannot be taken according to the letter The Papists exposition false and prooued In examining our expositions vpon places we must first of al referre the matter to some point of Catechisme and after that principle of Diuinitie proceed therein This is an obscure Scripture cannot be meant literallie as the Papists expound them as if Christ had said This bread is my naturall bodie borne of the virgin Marie my mother by transubstantiation for it is absurd and too grosse a conceit Therefore we search out another sense and say as if Christ had said indeed as hee meant This bread is a signe of my body or my body Sacramentally Now to trie out expositions we must come to the former Rules First to confute the Papists before we confirme our owne the matter in hand is about the Sacrament for this is euer to be marked of what the place speaketh that so we may referre it to some Catechisme point to trie the interpretation by as places speaking of Christ we must referre them to his nature or offices and according vnto the Principles therein learned examine our expositions Therfore we are to referre this Predication to the doctrine of Sacraments where we shall find their exposition to bee against the nature of a Sacrament which is a relation and not truely a substance a signe as well as the thing signified Christ is not bodily in the Sacrament II. Bring it to another part of the Catechisme to the Creed and we shall find it to be against two Articles of the same of Christs true humane nature hauing a true body with all the dimensions which being so cannot be inclosed in a wafer cake Also against Christ sitting at the right hand of his father which is euer true at all moment of times but this cannot I beleeue if he be in the Sacrament and euery morning Masse and so often as the Sacrament is celebrated It cannot be said that one true body can be at one instant in two places III. Trie by the circumstances of the place and it is ouerthrowen considering who administred it Iesus Christ sitting at the table and the bread in his hand by which either must his body sitting at the table be a fantasticall body if the bread was his true body or the bread but bread if the bread was then but bread it was not transubstantiated belike till after his resurrection and in so saying the first institution should be defectiue and the disciples of Christ to receiue lesse than we do if it be now transubstantiated Note againe that it is called bread and appeares euer bread now if it were changed it were a miracle and no miracle but it was sensible The Disciples they tooke it saw Christ when they eat it and felt no flesh The end of a Sacrament is to remember him now we remember not things present it is against therefore the end of a Sacrament IV. Lastly it is against Scripture Act. 3. 21. The exposition therefore is false too Caniball like allowing the eating of mans flesh which the Iewes abhorred to heare of It Iohn 6. Our exposition true plainly proued is false foolish and absurd against religion reason sense and naturall instinct Contrariwise our interpretation is true on the contrary agreeing with the nature of a Sacrament with articles of faith with Scripture Ioh. 6. 63. Act. 3. 21. with al the circumstances of the place and with places speaking of the like matter in like maner and yet no transubstantiation Genes 17. 10. 1. Cor. 10. 4. 1. Cor. 11. 25. Therefore this must be giuen and the right meaning of the words III. Rom. 12. 20. If thine enimie hunger feed him If hee thirst giue him drinke for in so doing thou shalt heape coales of fire vpon his head These words are partly euident and the sense in the letter A scripture partly obscure and partly euident in the words of exhortation and partly obscure in the confirmation The first needs no explanation the latter must bee interpreted for that it seemes to carrie an absurditie in it to heape coales of fire vpon the head of him to whom wee in charitie are bound to doe good vnto so may I hurt him The triall of two expositions whether of them true and not benefit him There is a double meaning giuen of these words Some say thus By well doing thy enemy not deseruing it thou shalt increase Gods iudgements against him But the circumstances of the place will not allow this The Apostles intent is to mooue men to the worke of charitie euen to their enemies to doe them good thereby and to purpose the same But if this were the sense the reason were to shew how to be reuenged on him and in shew of doing good to intend him mischiefe which is against Christian charitie if wee trie it by the doctrine of charitie the nature and end thereof Some expound it thus In so doing thou shalt winne him vnto thee by force euen as if thou diddest heape coales of fire vpon his head which he should not be able to endure but must needs yeeld to thee thy good deeds will so enflame his affection of loue to burne in him towards thee This may stand with the circumstances the Apostles scope the nature of charitie and with other Scriptures Matth. 5. 44. 1. Samuel 24. 17. 2. King 6. 22. 23. Prouerb 25. 22. Therefore the true sense IV. An example of reconciling places as in Genes 22. 1. and Iames 1. 13 Where the places seeme contradictorie to make these An example shewing how to reconcile places seeming to disagree not to disagree and to reconcile
godly so to shew the wicked their sins and punishment for the same Secondly the wicked 2. Occasion Iewes had blasphemously accused the Lord of iniustice and murmured against his chastisements Thirdly which 3. Scope and generall proposition the Prophet reprooues them for and confutes their error and shewes that Gods waies are equall and iust and theirs vniust and that not he but they are the cause of his iudgements vpon them which are iustly inflicted Fourthly 4. Coherence whereupon in these words the Prophet concludes that for these their speeches they deserue punishment and should be punished vnlesse they repented Fiftly the verse containeth 5. Parts and generall diuision three generals or totums and therefore must first be obserued the first is a threatning of iudgement the second an exhortation the third a promise which both the sense The subdiuision by observation of circumstances the Verbes I will iudge Returne Shall not be doe note out vnto vs. Now if men please they may by circumstances diuide these into seuerall parts euery one againe and as the words lie in order as thus In the threat note first the cause in therefore secondly what is threatned iudgement thirdly who in generall the house of Israel and more particularlie euerie one fourthly the maner of iudgement iustlie according to his waies Fiftly the person threatning the Lord So likewise proceed in the exhortation and promise Another example Matth. 10. 14. These be the words of our Sauiour Christ in his commission giuen to his Disciples who commanded them to preach and to goe hither and thither and yet without care of corporall prouision intimating also to them that all should not receiue them he fore-knowing mans thoughts who vpon hearing of enemies would bee somewhat discouraged he heere preuents an obiection or answers closely to that question which they might make concerning their behauiour to the obstinate and what shall befall them All which is to encourage the Disciples in their Ministerie The parts whereof are two in generall a Commination and a Commandement 1. In the threat note First the parties threatned Whosoeuer the persons and after the place the house or citie Secondly why for two offences not receiuing the Disciples and for not hearing their words Thirdly the certaintie of the threatning confirmed to his Disciples truely I say to you Fourthly what is threatned to wit their certaine damnation and impossibilitie to be saued deliuered in a comparatiue speech it shall be easier Fiftly the time when this shall be effected in the day of iudgement 2. In the commandement obserue first the time when they depart secondly who the Disciples all of them thirdly what to doe shake off the dust of their feete Thus may we doe with any Scripture if we can but know the generall how to name it and so laie it open by circumstances euen as the words lie in order This maner of diuiding will affoord much matter easie for the method and discends to the capacitie of the simplest hearer But heere is no small cunning required to gather out lessons from euery circumstance fitly yet easie to any one that vnderstands and hath laboured heerein as shall bee after demonstrated by example If it be held too great curiositie so distinctlie to note euerie word as it were and circumstance then the generall diuision may be onely obserued and one or moe of the words followed passing from one to another briefly at his pleasure The way is all one this more easie and lesse distinct to the vnderstanding in particulars the other more hard and subiect to the censure of a meane hearer any whit exercised in the Word who more easily iudgeth and seeth the collections of doctrines and how it is followed and when the Preacher keepes or roues from the present matter If this way be not liked in stead of this diuiding and for How to diuide after another maner in shew more learned generall heads one two or three propositions may be gathered and as parts followed euery proposition conteining the substance of the circumstances in the generall part As for example to declare my meaning Act. 10. 33. The words are part of Cornelius answer and containe in them three parts First Cornelius obedience in these words therefore sent I for thee immediately wherein we note these circumstances first the cause in therefore secondly the things done in sent thirdly who in I that is Cornelius fourthly for whom fiftly when Secondly Cornelius incouraging and commending of Peter wherein note first who and whom secondly for what thirdly Cornelius readinesse in the last words where obserue first when secondly the cause thirdly the parties fourthly the place fiftly the maner sixtly the end seuenthly what These three parts thus set foorth by circumstances may be drawen into three propositions and in stead of this diuiding the Teacher may say We will in these words after hee hath read the verse handle and speake of three things I. That the commandement of God must make him to These three propositions contain plainly three seuerall circumstances knit vp together â—â— doctrines whom it is giuen to obey the same without delay II. That those which send for Gods messengers should openly encourage them by commending their willingnesse in comming III. That hearers knowing of their comming should make the mselues ready wait for them submitting themselues with reuerence to heare whatsoeuer they shall teach them from the Lord. Which propositions may bee prooued and followed in the same order to a mans selfe as the circumstances should be but yet in shew differing to the auditorie the other being deliuered plainly and in a disiointed speaking handling euery circumstance by it selfe but this way largely set foorth with a continued speech to the end of euery proposition The other easie to be conceiued of the hearer and to be deliuered of the speaker requiring neither singular memorie nor much libertie of speech and therefore to tickling cares a harsher way though for all sorts more profitable this way not so easie nor so euident hardlier to bee vnderstood of the simpler sort and more difficult to bee performed of the Preacher except he haue a good memorie to helpe well his vnderstanding and also a ready toong freely vnfolding without stoppe the conceits of the minde Chuse either after your gifts but doe all to edification Heere is required in the Teacher skill in the arte of Logicke What vse to make of Logicke an arte most necessary for a Minister an especiall handmaid by the assistance of Gods spirit to serue for great vse in reading the Scriptures in interpreting laying them open vnto others By Logicke we see the method of the Spirit we behold the arguments the coherence and the scope by it we collect doctrines confirme them enlarge the proofes gather thence consequently apt vses and vrge them by reasons vpon the hearers Without this a Teacher can neuer soundly lay open the scriptures solidely prosecute
to begin with these of later times Caluin Peter Martyr Cranmer Iuell Fulke Sadel Beza Whittakers Mornay and Reinolds then to other of former times and also to the Fathers But heere take these caueats touching the Fathers First see that the name be not counterset and Caueats in reading of the Fathers the worke falsified as of late the Fathers haue beene by the Papists Secondly approoue of their opinions and of all other mens onely as farre as they agree with Scriptures in matters of saluation Thirdly when they differ consider them as men reuerence them and receiue them in the truth but be tied to none in their errors If it be possible reconcile and cure the iarre to make them agree If thou canst not by the rules deliuered trie which is sound that hold If an equall probability be of two and reasons seem to thee alike for both make a profitable vse of either but publikly broach neither vnto the auditory if it be a matter of importance for it will but breed contention If wee will thus bee wary we shall not runne into error for company wee shall vphold a consent and preserue a godly peace in the Church When wee are thus fitly prepared and armed with the sound knowledge of the truth against sophistrie and subtile distinctions then may wee boldly enter vpon a dangerous sort for yoong nouices vpon whom neuerthelesse in these daies proud conceits for shew of learning wild youths wanton by their wits foolehardily rush vpon in their very a b c of Diuinitie to their ruine and Churches disturbance Scholemen Papists Catechismes Commentaries histories c. as First Schoolemen Peter Lombard Thomas Aquinas Scotus Bonauentura and Durandus Secondly Catechismes Canisius c. Thirdly Commentaries Caietanus Ferus Tolet Arias Montanus Stella Pintus Tansenius Riberus and others with Postils Fourthly Histories Caesar Baronius Onuphrius August Stuchus Platina Anastasius Iacobus de Voragine Fiftly Gratian decrees Raymondus Decretals Clementius Constitutions the Extrauagants the Epistles of Romish Bishops the Canon Law the Glosses and Commentaries of the Canonists the Acts of late Councels set foorth by Peter Crabbe Martyrologies Sixtly Controuersies of Roffensis Gregorie de Valentia Stapletons Hosius Eccius Harding Bellarmine with others and those that haue answered them Seuenthly and lastly a Minister The holy spirit of God besides all these helpes must haue to rule and direct him in these subordinate meanes the holie spirit of God the onely true interpretour of the Scriptures which are his owne words who is the spirit of trueth leading and guiding all his in the same without which men for all the means may runne into errours and grow into heresies aboue all this therefore pray for CHAP. VIII Of gathering doctrines from the Text. AFter Interpretation Logicall Grammaticall and Rhetoricall doubtfull things being resolued and obscure What a Doctrine is made plaine followes the Collection of Lessons or Doctrines which are propositions drawen from the Scripture teaching somewhat to be beleeued onely for informing of the iudgement Heere first a Teacher must begin to builde that knowledge may goe before zeale to guide the same this of some is called the Didascalike or Doctrinal part of a Sermon wherein a trueth is deliuered and confirmed by this we onely learne to know and beleeue But to effect and doe is another part of the Sermon following vpon this As for example This is a plain Doctrine deliuered by the holy Ghost Prou. 29. 18. Where there is no vision the people perish This onely informeth my iudgement to take knowledge of a thing which is this That they which want the preaching of Gods word are in a fearefull estate it is neither exhortation dehortation reprehension commandement promise nor any such thing for these indeed are consequents of doctrines Many such places be which are euident doctrines of themselues Roman 8. 1. 1. Corint 2. 14. Galath 3. 10. 11. Hebr. 13. 4. Psalm 19. 17. and a thousand moe out of which if we please we need not stand to make How to handle a did ascalike text or a Scripture which is a doctrine of it selfe A particular explanation of euerie word other collection of Doctrines except from the emphasis of a word as an obseruation by the way but foorthwith come to the vse which is to be made therof after the words be explaned and a briefe Paraphrase made thereon As for example take these words of Salomon Prouerb 29. 18. They are a Doctrine of themselues as other Prouerbes be Heere then begin to expound the words thus Where there is no in the Hebrue it is onely in not a Preposition with an Aduerbe in stead of a Noune meaning in the want or in not hauing vision Vision this word is diuersly taken in Scripture first for an ordinarie meanes wherby God The diuers acceptions of a word and the same prooued reuealed his will to his Prophets as Numb 12. 6. and 24. 4. Secondly for a more speciall manifesting of himselfe to Moses as Numb 12. 8. Thirdly for the place of visions Ierusalem Esai 22. Fourthly and lastly for the word of the Prophets the messengers of God to his people Esai 1. 1. Obediah 1. 1. where by vision is meant prophecie and Obediah 1. 1. vision and prophecie both one 2. Chron. 32. 32. Act. 2. 17. Seers and Prophets were one 1. Sam. 9. 9. Preaching is also called Prophecying 1. Cor. 14 1. 2. 3. 4. 5. 13. which stands in the interpretation of the Scriptures vers 13. or expounding thereof vers 5. by words which may be vnderstood v 9. What preaching is to edifie exhort comfort and instruct the Congregation vers 3. 4. 19. In this last sense must this word vision be taken After that the diuers signification of the word is noted them set downe one proper and apt for the text and prooue how that and not the other is fittest The emphasis is noted and how it serues to the purpose and not in any of the three former senses for this proposition is generall and euer true but if we put in stead of vision Hierusalem it would be absurd to say Where there is no Hierusalem the people perish or vnderstand it of vision to Moses or the other which were but temporary are ceased must therfore we perish It is to be interpreted therfore preaching called vision and prophecie for the excellencie thereof so do also the learned expound it The people that is persons of all sorts and not onely the ruder multitude the word is generall and conteineth all Perish there is a singular emphasis in this word and therefore interpretors diuerslietranslate it To cease and leaue off to decay to go backe to rebell to be naked to perish all which doe well agree to this matter in hand So it is as if Salomon had said more at large Where men are without and want the true A paraphrase briefe in significant words according to the explanation acceptation
and emphasis of the words preaching of Gods word there all sorts of men begin to giue ouer good things which before they delighted in they decaie in graces and fall backe become rebellious and wickedly disposed whereby they make themselues naked of all graces yea of Gods fauour exposing themselues to their spirituall enemies and so perish and come to destruction Thus you see the doctrine explaned and enlarged by a paraphrase to the capacitie of leuerie one whereof in the next place are vses to bee made and then as one thinks good he may make some obseruation besides after the explanation acception emphasis c. The gathering of a doctrine is where the doctrine is not What it is to gather a doctrine and when and also how expressed in the text and is collected by good consequent necessarilie The doctrine is not to bee written from the text as if the text were drawen to the lesson and not the doctrine from it but must follow iustâ consequentiâ so is the collection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by helpe of Logicall affection of arguments from a generall to a speciall from the whole to the parts from the proper adiunct to the subiect and from the cause effect subiect contraries comparats definition and distribution As for example Ierem. 31. 31. I will make a new couenant out of which this doctrine I gather from the adiunct That the Law of Moses was not to bee perpetuall but for a time till an other come in place thereof Hebr. 13. 4. Hence this doctrine ariseth It is lawfull for Ministers to marrie and their marriage is honorable which followes by iust consequent a genere ad speciem and is as good a doctrine as if it had been said expresly the marriage of Ministers is honorable and the bed vndefiled And thus he that so collects doctrines and deliuers them is to bee heard as the mouth of God And hee that thus can doe is an Apollo◠in Gods Church mightie in the Scriptures shewing by Scripture that which he teacheth Act. 18. 24. 28. and shall conuince the consciences of gaine-saiers and establish the trueth in the hearts of the beleeuers and be bold to vrge it vpon the hearers as speaking with iudgement from authoritie In gathering doctrines which may be diuers waies obserued Whence to collect doctrines proceed in this order both naturall helpefull to memorie and also will occasion a man to thinke of manie lessons I. From the occasion of that Scripture as diuers occasions From the occasion were of the Psalmes of S. Pauls Epistles of the speeches of our Sauiour Christ of the Sermons in the Acts and the same of other Scriptures sometimes one sometimes an other and so accordingly may many doctrines be gathered II. From the coherence when it is with the other words From the coherence whether it be a bare affirmation or negation A reason or moe reasons of that which went before a preuention of an obiection a conclusion in that place of Scripture If a Reason it may teach to obserue that a reason is to be giuen of that which is deliuered for confirmation and that a bare assertion without proofe is not sufficient If the matter bee followed but without any reason annexed it may shew the same sufficiently prooued and easie to be receiued If moe reasons bee brought in and the matter much vrged and largely stood vpon it argues the necessity of that point the earnest endeuour of the author therein that it is hardlie receiued of men as it ought or easily reiected as on a similitude an exhort dehortat commandement c. it ought not to be If the words be a preuention of an obiection wee may gather that in teaching there is as well required wisdome to preuent a foe as to instruct a friend If a conclusion a time to be obserued to end euery thing wherein is wisedome how farre to speake in a matter and when to conclude and be silent If the words bee a similitude to illustrate the matter it may not the obscuritie of the point handled or the plaine and euident dealing of the Author noting withall the kind of similitude and whence it is fetched Lastly If an exhortation threat promise c. wee may collect the vse of them for that end which the spirit vseth them Also from Commandement affirmatiue and exhortations that we are vnapt and slow to a thing From Commandement Negatiue and dehortation our aptnesse to a thing Withall prooue the exhortation to be necessarie or dehortation also promises and threats by other Scriptures and examples and shew wherein also the promises and threats made doe stand and in what particulars III. From the scope and maine drift of the words From the scope There is but one true sense of a place one scope and one proper doctrine or proposition Of a generall proposition or doctrine gathered out of many words from the most principall scope which doctrine is chiefe and principall of that Scripture As there is but one drift so but one proper and most naturall doctrine of that place which though it may be deliuered in a few words yet it is conteined sometimes in many sometime in fewer verses or words As for example In handling the Epistle to the Romans after the Preface to come to the matter we shall finde the first scope and principall proposition conteining the same to bee this That there is but one way for all Iew or Gentile to attaine saluation euen by the faith in Christ wrought by the Gospell the power of God to saluation which doctrine is conteined and followed from the 16. verse of the first Chapter to the beginning of the 19. chap. whereunto all that is spoken is to be referred as conteining reasons to confirme the same But now heere note as there is a generall scope and so a Propositions or doctrines lesse generall drawen from the words which haue a more speciall scope The lesse generall prooueth the more generall doctrine so are there other propositions lesse generall conteined within the same and serue to prooue the more generall the words hauing a generall scope to prooue likewise these lesse generall propositions As to declare my meaning The generall and principall proposition you heare what it is now besides the Apostle deliuers other propositions Generall as Rom. 3. 9. All men are sinners which doctrine is conteined from the 18. vers of the first chap. to the 19. verse of the 3. chap. Againe that the workes of the Law iustifie none That faith alone iustifieth All which propositions as they proue the principal scope so the verses wherein these prepositions are set downe must yeeld these doctrines the words must be applied to proue the same For wee cannot inferre by a true immediate consequent the principall proposition out of them which haue a Some verses or words which come in by the way prooue not other