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.

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 from 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 * * Or , the word of God is the whole and onely matter , about which preaching is exercised : it is the field in which the Preacher must containe himselfe . 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 Maior , or Proposition . 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 * * The Minor or Assumption . Iesus of Nazaret the Sonne of Mary is such a one ; He * * The conclusion . therefore is the true Messias .

In this syllogisme the Maior is the scope or principall drift in all the writings of the Prophets : and the Minor in the writings of the Euangelists and Apostles .

The Scripture is either the New Testament or the Old .

The old testament is the first part of the Scripture , written by the Prophets in the Hebrew tongue , or at least in the Chaldie , vnfolding chiefely that old couenant of works . Luk. 16. 29. and 24. 27. And he began at Moses , and at all the Prophets , and interpreted vnto them in all the Scriptures the things which were written of him .

It is distinguished by bookes , which are either Historicall , or Dogmaticall , or Propheticall .

The Historicall bookes are stories of things done , for the illustration and confirmation of that doctrine which is propounded in other bookes . 1. Cor. 10. 11. Now al these things came vpo them for * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ensamples : and were written to admonish vs . Rom. 15. 4. For whatsoeuer things were written afore-time , are written for our learning .

These books are in number fifteene .

1 Genesis , which is an historie of the creation , fall , promise , and of the state of the Church conserued ( and shut vp ) in priuate families .

2 Exodus , which is an historie of the deliuerance of the Israelites from the Aegyptians , of their going out of Aegypt , of the promulgation of the Law , and of the Tabernacle .

3 Leuiticus , which containeth a storie of the Ceremoniall worship .

4 Numbers , which is an historie of their martiall marching into the land of Canaan .

5 Deuteronomie , which is a commentarie repeating and explicating the Lawes out of the fore-said bookes .

6 The booke of Ioshua , which declareth their entrance into , and possession of the land of Canaan vnder Ioshua .

7 The book of the Iudges , which comprehendeth an historie of the corrupt and miserable condition of the Church and Common-wealth of Israel from Ioshua to Eli.

8 The booke of Ruth , which is an historie concerning the mariages and posteritie of Ruth .

9 The first and second booke of Samuel , which is a storie of things done vnder Eli and Samuel Priests , and vnder Saul and Dauid Kings .

10 The first and second booke of Kings , which maketh a narration of things atchieued in the daies of the Kings of Israel and Iudah .

11 The first and second booke of Chronicles , which is a methodicall historie of the beginning , increase , and ruine of the people of Israel , seruing to explaine and shew the Line or Linage of Christ .

12 The booke of Ezra , which containeth an historie of their returne from captiuitie in Babylon , and of the beginning of the Restoring of the citie .

13 The booke of Nehemiah , which speaketh of the restoring of the city which was to be finished .

14 The booke of Hester , which is an historie of the preseruation of the Church of the Iewes in Persia by Hester .

15 The booke of Iob , which is an history intreating of the causes of tentations , as also of his manifold conflicts , and lastly of his happie issue .

The Dogmaticall bookes are those , which teach and prescribe the Doctrine of Diuinitie .

These are foure in number .

1 The booke of Psalmes , which containeth sacred songes to be fitted for euerie condition both of the Church and the particular members therof , and also to be sung with grace in the heart , Col. 3. 16.

2 The booke of Prouerbes , which is a treatise of Christian manners , teaching pietie towards God , and iustice towards our Neighbour .

3 The * * Eeclesiastes . booke of the Preacher , which discloseth the vanity of al humane things , so farre forth as they are vsed without the feare of God .

4. The * * The booke of Canticles . Song of Songs , which speaketh of the mutuall communion of Christ with the Church , vnder an allegorie of a * * Or husband and spouse . Bridegroome and his Bride .

The Prophetical books are Predictions , either of the iudgements of God for the sinnes of the people , or of the deliuerance of the Church , which is to bee perfited at the comming of Christ .

But with these predictions * * That is , the Prophets they doe mingle the doctrine of repentance , and doe almost alwaies vse consolations in Christ to them that doe repent .

It is their custome also for the helping of their hearers memorie and vnderstanding to propound their sermons brieflie , which they made at large . Esa. 8. 1. Moreouer the Lord said vnto me , take thee a great roule , and write in it with a mans penne . Hab. 2. 2. Write the vision , and make it plaine vpon tables , that he may run that readeth it .

Prophecies are either greater or lesser .

Greater are such as do more plentifullie deliuer all those things that are foretold ; as the prophecie of Esay , Ieremie , Ezekiel , Daniel .

Hitherto belong the Lamentations of Ieremie , touching the miserie of the people of the Iewes about the time of the death of Iosiah .

Lesser prophecies are those , which intreate more sparinglie or briefely of all those things that are foretold , or at least of some of them ; as the prophecie of Hosea , Ioel , Amos , Obediah , Ionas , Michah , Nahum , Habakuk , Zephanie , Hagge , Zacharie , Malachie .

Thus much for the Old testament .

The New Testament is the second part of the Scripture written in the Greeke tongue by the Apostles , or at least approued of them , propounding plainely the doctrine of the new couenant . Eph. 2. 20. And are built vpon the foundation of the Prophets and Apostles .

Peter approued the Gospel of Marke , at whose motion and appointment it was written by Marke , as it pleaseth Nicephorus to auerre , Lib. 2. cap. 45. And Iohn , that wrote the Gospell , approued the Gospell of Luke . It is of small moment , which is reported by Eusebius ; to wit , that it is apparent by two places ( 2. Tim. 2. 8. and Rom. 2. 16. ) that Paul was the author of that Gospell , which is called Lukes . For Paul doth not here speake of any one booke , but of his whole ministerie : for hee addeth , In * which I suffer trouble as an euill doer euen vnto bonds , 2. Tim. 2. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The new Testament containeth partly Histories , and partly Epistles . The Histories are :

1 The foure Gospels of Matthew , Marke , Luke , and Iohn : which are an history of the life , deedes , and doctrine of Christ exhibited vnto the world , continuing from his conception euen vntill his ascension into heauen .

And there are foure writers : two that were hearers , and two that were eye-witnesses , that they might giue greater assurance of the truth of the historie .

The difference betwixt the Euangelists is on this wise : Matthew layeth open the doctrines which Christ deliuered . Marke sets downe the historie briefly : yet did he not make an abridgement of the Gospell which Matthew wrote , as Hierome supposed . For hee begins his discourse in a diuers manner , and proceedes in another order , partly intreating of things more largely , and partlie interlacing of new matters . Luke aimeth at or frameth a perfect historie , and described in a certaine order . Iohn is almost wholy taken vp in laying open the Godhead and benefit of Christ , which is deriued from his Godhead vnto vs .

Hierome distinguisheth the Euangelists by their beginnings or entrance . He saith Matthew is like a man , because hee begins with the Man-hood of Christ . He likens Marke to a Lion , because hee begins with the preaching of Iohn , which was like the roaring of a Lion . He compares Luke to an Oxe , because he beginneth with Zacharie the Priest offering his sacrifice . He compareth Iohn to an Eagle , because he doth ( as it were ) so are vp aloft and begin with the Godhead of Christ .

2 The Acts of the Apostles , which is an orderly historie , specially relating the deeds of Peter and Paul : that there might be an ensample of gouerning the Church extant . 2. Tim. 3. 10. 11.

3 The Reuelation which is a propheticall historie concerning the condition of the Church from the age in which Iohn the Apostle liued vnto the ende of the world .

The Epistles follow . 1. thirteene Epistles of Paul .

1 To the Romanes , of iustification , sanctification , and the dueties of Christian life . 2 The first to the Corinthes , concerning the reforming of the abuses of the Church of Corinth . 3 The second to the Corinthes , containing chieflie the defence of himselfe and of his Apostleship against his aduersaries . 4 To the Galatians about iustification by faith without the workes of the Law . 5 To the Colossians , 6 To the Philippians 7 To the Ephesians 8 The 1. to the Thes. 9 The 2. to the Thes. Which confirme the Churches in doctrine , and in the dueties of Christian life .

10 The 1. to Timothie : 11 The 2. to Timothie : Which prescribe the forme of ordering the Church aright .

12 The Epistle to Titus , of ordering the Church of the Cretians . 13. To Philemon , of receiuing Onesimus .

The Epistle to the Hebrewes , concerning the person and offices of Christ , and of faith bringing foorth fruit in good workes .

The Epistle of Iames , concerning works to be ioyned with faith .

The first and second Epistle of Peter , touching sanctification and the works of new obedience .

The first Epistle of Iohn , concerning the signes of fellowship with God .

The second Epistle of Iohn to the elect Ladie , about perseuerance in the truth .

The third Epistle of Iohn to Gayus , concerning hospitalitie and constancie in that which is good .

The Epistle of Iude , of constancie in the faith against false Prophets .

And thus the Canonicall Scripture is distinguished by her bookes .

Now there are verie strong proofes , which shew that she alone is the word of God , and no other besides .

Of these proofes one doth make a man certainelie to * * Probatio 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . know the same , the other doth but declare or testifie it .

Of the former kind there is onelie one , namely the inward testimony of the holy Ghost speaking in the Scriptures , and not only telling a man within in his heart , but also effectually perswading him that these bookes of the Scripture are the word of God . Isai. 59. 21. My Spirit , that is vpon thee , and my words which I haue put in thy mouth , shall not depart out of thy mouth — from henceforth euen for euer .

The manner of perswading is on this wise : The Eelect hauing the Spirit of God doe first discerne the voyce of Christ speaking in the scriptures . Moreouer , that voyce , which they doe discerne , they doe approoue : and that which they doe approue , they doe beleeue . Lastly , beleeuing they are ( as it were ) sealed with the seale of the Spirit . Ephe. 1 13. Wherein also after that ye beleeued , yee were sealed with the holy Spirit of promise .

The Church also may beare witnesse of the Canon , perswade she cannot . For by this meanes the voyce of the Church should be of greater force then the voyce of God : and the whole state of mans saluation should depend vpon men ; than which what can be said to be more miserable ?

Obiect . The Scripture is the word of God by it selfe , but it is not so to vs , but by the iudgement of the Church . Ans. 1. The distinction is vaine . For , the first part thereof sheweth the manner , whereby the Scripture is the word of God : the latter part sheweth not the manner how , but the person to whom . 2. The Scripture doth also testifie the same thing with that kind of testimonie , which is surer euen then all the oathes of men . For we haue the voyce of the holy Ghost speaking in the Scripture : who doth also worke in our hearts a certaine ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) full perswasion of the Scriptures , when we are exercised in hearing , reading and meditating of them . Neither doe we beleeue a thing , because the Church saith it is to beleeued : but therefore we doe beleeue a thing , because that which the Church speaketh , the Scripture did first speake . Yea the Church cannot stand , nor yet be imagined without faith : faith is not without the word : which word is the Rule or Obiect of faith : and not the iudgement , though it be of most holy men . 3. He which doubteth of the Scriptures , will doubt as well of the testimonie of the Church .

Obiect . 2. The Church hath a iudgement to determine of matters , Act. 15. 28. It seemeth good to the holy Ghost and to vs . Ans. 1. The soueraigne or supreame iudgement concerning matters of faith belongeth to the holy Ghost speaking in the Scriptures . The ministerie of iudgement ( or a ministeriall iudgement ) is only giuen vnto the Church : because she must iudge according to the Scriptures : and because she doth not this alwaies , but sometimes faileth . 2. The Apostles were present at that Councell which was held at Ierusalem , who were men that had authoritie which was * of it selfe to be beleeued , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which authoritie the Ecclesiasticall ministery now hath not .

The proofe of declaration or testification is that , which doth not demonstrate or perswade , but only testifie , and by certaine tokens approue the true Canon . This proofe is manifold .

First , the perpetuall consent of the Church : of the ancient Church of the Iewes . Rom. 3. 2. For chieflie , because vnto them were of credit committed the Oracles of God . And of the new and latter Church . 1. From Christ and the Apostles , who cited testimonies foorth of those bookes .

2. From the Fathers . First , Origen , as Eusebius testifieth , Lib. 6. 18. & 23. 2. Melito , as the same Eusebius witnesseth ; Lib. 4. 3. Athanasius . 4. Cyril , Serm. 4. 5. Cyprian , or rather Ruffine in his exposition of the Creed . 6. In his preface vpon the first Psalme . 7. Hierome , in Prologo Gal. and in his preface vpon the bookes of Salomon . 8. Epiphanius , in his booke of weights and measures . 9. Damascene in his fourth booke of faith , chap. 18. 10. Gregorie , Moral . on Iob. lib. 9. chap. 27.

3. In Councels , the Nicene , and Laodiccan . Can. 59.

With these agree Hugo de Sancto Victore in his first booke of Sacraments , chap. 7. N. Lyra in his prologue vpon the bookes of Aprocrypha . Hugo Cardinalis in prologo in Iosuam .

Secondly , the consent in part made by the Gentiles , and enemies affirming the same things , which are deliuered in holie Scriptures .

1. Of the creation spake Homer , and Plato in Timaeo .

2. Of Christ , Iosephus lib. 20. Antiquit. cap. 6. & 8. and in his sixt booke of the warre of the Iewes , chap. 8. and booke the 6. chap. 25. 27. 28. 47.

3. Of the Redeemer of the world , who was to be exhibited in the last times , prophecied the Sibylls , as Lactantius recordeth , lib. 4. cap. 6. and Cicero , lib. 2. de Diuinat . and Virgil in the fourth Eclogue .

4. Of the miracles of Christ , Suetonius speaketh in Nero : and Tacitus , lib. 5. & 20.

5. Of the Wisemens starre , Plin. lib. 2. & . 25.

6. Of the slaughtering of the infants , Macrobus in Satur.

7. Of the death of Herod Agrippa , Iosephus in his 19. booke of Antiquities , chap. 7.

8. Of the flood , Berosus in those fragments which are extant . Iosephus Antiq. booke 1. chap. 3. And the Poets .

9. Of the tower of Babel Eupolemus speaketh , as Eusebius testifieth , De praeparat . Euangel .

10. Of the Doue which Noe sent out , Plutarch mentioneth , Lib. quod Bruta sunt rationalia .

11. Of Iaphet the sonne of Noe the Poets fable many things .

12. Of Abrahams sacrifice , Alexander Polyhist .

13. Of the miracles of Moses , Plinie speaketh : though he do ill in calling him a Magitian .

Thirdly , the Antiquitie of the word , for it containeth in it a narration of things done from the beginning of the world . But the most ancient humane Historie whatsoeuer was not written by any before the daies of Ezra and Nehemiah , who were about the yeare of the worlds creation 3500. three thousand and fiue hundreth .

Fourthly , the most certaine accomplishment of the prophecies : as are these , of the calling of the Gentiles : of Antichrist : of the apostasie of the Iewes , &c.

Fiftly , the matter thereof : which is of one true God , of the true worship of God , and that God is the Sauiour .

Sixtly , the consent of all the parts of the Scripture .

Seauenthly , the miraculous preseruation of the Scriptures in the perils of the Church , and in the time of generall reuolting .

Eightly , the operation thereof : for it conuerteth men , and though it bee flatlie contrarie to the reason and affections of men , yet it winneth them vnto it selfe .

Ninthly , it is full of maiestie in the simplenes of the words . Lastly the holy pen-men set downe their owne corruptions : and Moses commendeth himselfe , saying that he was the meekest of all men ; which argueth that they were led by the holie Ghost . And Christ , who is described in the Gospell , affirmeth very plainely that he is the sonne of God , and that he is one with God the father , and challengeth all the glorie of God vnto himselfe . Which if it had not bin right and true , he should haue felt the wrath of God with Adam and with Herod , who would needes bee like vnto God . But on the contrarie , God hath reuenged his death both vpon Herod , and vpon the Iewes , and vpon Pilate , and vpon those Emperours that persecuted the Church .

And thus we haue seene the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . tokens of the Scripture . Whereby it appeareth that the booke of Tobit , the prayer of Manasses , the boooke of Iudith , the booke of Baruch , the Epistle of Ieremy , the additions to Daniel , the third and fourth booke of Ezra , the additions to the book of Hester , the two bookes of Machabees , the booke of Wisedome , and Ecclesiasticus are not to be reckoned in the Canon . Reas. 1. They are not written by the Prophets . 2. They are not written in Hebrew . 3. Christ and his Apostles alledged in the new Testament no testimonies out of those bookes . 4. They containe some feigned things , and contrarie to the Scriptures .

CHAP. IIII.

Of the interpretation of the Scriptures .

HItherto hath been spoken of the obiect of Preaching . The parts thereof are two . Preparation for the sermon , and the Promulgation or vttering of it . Matth. 13. 52. Then said he vnto them , therefore euery Scribe , which is taught vnto the kingdome of heauen , is like vnto an housholder , which bringeth forth out of his treasure both new and old .

In preparation priuate studie is with diligence to be vsed . 1. Tim. 4. 13. Till I come giue attendance to reading , to exhortation , and to doctrine . 1. Pet. 1. 10. Of the which saluation the Prophets haue inquired and searched , which prophecied of the grace that should come vnto you . Dan. 9. 2. In the first yeere of his raigne I Daniel vnderstood by bookes the number of the yeeres .

Concerning the studie of Diuinitie take this aduice . First , diligently imprint both in thy mind and memory the substance of Diuinitie described with definitions , diuisions , and explications of the properties . Secondly , proceede to the reading of the Scriptures in this order . Vsing a grammaticall , rhetoricall , and logicall * * Opening of the text . analysis , and the helpe of the rest of the arts , reade first the Epistle of Paul to the Rom. after that the Gospell of Iohn ( as being indeed the keyes of the new Testament ) and then the other books of the new Testament . will be more easie when they are read . When all this is done , learne first the dogmaticall bookes of the old Testament , especiallie the Psalmes : then the Propheticall , especially Esay : Lastly the historicall , but chieflie Genesis . For it is likelie that the Apostles and Euangelists read Esay and the Psalmes very much . For there are no bookes of the old Testament , out of which we can reade more testimonies to be cited , then out of these . There are about threescore places alledged out of Esay : and threescore and foure out of the Psalmes . Thirdly , out of * * Of sound iude ement : or sound , & iudicious , and consonant to Gods word . orthodoxall writings , we must get aid not onely from the latter , but also from the more ancient Church . Because Sathan hath raised vp from the dead the old Heretiques , that he might hinder the restoration of the Church , which is begun to bee made in our time . For the Antitrinitaries haue newly varnished that opinion of Arius and Sabellius . The Anabantists renew the doctrines or sects of the Essees , Catharists , Enthusiasts , and Donatists . The Swenkseldians reuiue the opinions of the Eutychians , Enthusiasts , &c. Menon followeth Ebion : and the Papists resemble the Pharisies , Encratites , Tatians , Pelagians . The Libertines renew the opinions of the Gnosticks and Carpocratians . Seruetus hath reuiued the heresies of Samosatenus , Arrius , Eutyches , Marcion , and Apollinaris . Lastly , the Schismatiques , that separate themselues from euangelical Churches , receiue the opinions , facts , and fashions of Pup●anus in Cyprian , of the Audians , and Donatists . Therefore in like manner , wee must not so much seeke for new repealings and confutations of these heresies , as wee are for our vse to fetch those ancient ones out of Councils and Fathers , and to accompt them as approued and firme . Fourthly , those things , which in studying thou meetest with , that are necessarie and worthie to be obserued , thou must put in thy tables or Common-place books , that thou maiest alwaies haue in a readines both old and new . Fiftly , before all these things God must carnestly be sued vnto by prayer , that hee would blesse these meanes , and that he would open the meaning of the Scriptures to vs that are blind . Psalm. 119. 18. Open mine eies , that I may see the wonderfull things of thy Law . Reuel. 3. 18. I aduise thee to buy gold for thee — and to annoint thine eyes with eye-salue , that thou maist see .

Hitherto pertaineth the framing of Common-place bookes . Concerning which obserue this slender counsel . 1. Haue in readinesse common-place heads of euery point of diuinitie . 2. Distinguish the formost pages of thy paper booke into two columnes , or equall parts lengthwise . In euery one of those pages set in the top the title of one head or chiefe point , the contrarie side remaining in the meane while emptie , that fresh paper may be put to . 3. All things , which thou readest , are not to be written in thy book , but those things that are worthie to bee remembred , and are seldome met with-Neither must thou put the words of the Author in thy common places , but briefly note downe the principall points of stories and of things , that thou mayst know from what author to fetch them , when thou shalt haue vse : and make a point in the author himselfe , that thou mayst know , that the thing is there handled , which thou wrotest in thy common-place booke . 4. Because some things do very often offer themselues with a doubtful signification , so as that thou canst not tell , if thou write them in thy common places , from whence to fetch them , therefore to thy common places thou must ioyne an alphabeticall table . 5. Alwaies prouided that thou trust not too much to thy places . For it is not sufficient to haue a thing written in thy booke , vnlesse it be also diligentlie laid and locked vp in thy memorie .

Preparation hath two parts , Interpretation , and right diuision or * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . cutting .

Interpretation is the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Opening of the words and sentences of the Scripture , that one entire and naturall sense may appeare .

The Church of Rome maketh 4. senses of the scriptures , the literall , allegoricall , tropological , & anagogicall , as in this her example . Melchizedek offered bread and wine . The literall sense is , that the King of Salem with meate which he brought , refreshed the souldiers of Abraham being tyred with trauell . The allegoricall is , that the Priest doth offer vp Christin the Masse . The tropologicall is , therefore something is to be giuen to the poore . The Anagogicall is , that Christ in like manner being in heauen , shall be the bread of life to the faithfull . But this her deuice of the fourefold meaning of the scripture must be exploded and reiected .

There is one onelie sense , and the same is the literall . An allegorie is onely a certaine manner of vttering the same sense . The Anagoge and Tropologie are waies , whereby the sense may be applied .

The principall interpreter of the Scripture is the holy Ghost . 2. Pet. 1. 20. So that ye first know this , that no prophecie in the Scripture is of any priuate * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . interpretation . Moreouer , he that makes the law , is the best and the highest interpreter of the law .

The supreame and absolute meane of interpretation is the Scripture it selfe . Nehem. 8. 8. And they read in the booke of the Law of God distinctly , and gaue the sense , and caused them to vnderstand by the Scripture it selfe , per Scripturam ipsam .

The meanes subordinated to the scripture are three ; the Analogie of faith , the circumstances of the place propounded , and the comparing of places together .

The analogie of faith is a certaine abridgement or summe of the Scriptures , collected out of most manifest and familiar places . The parts thereof are two . The first concerneth faith , which is handled in the Apostles Creede . The second concerneth charitie or loue , which is explicated in the ten Commaundements . 2. Tim. 1. 13. Keepe the true * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . paterne of the wholsome words , which thou hast heard of me , with faith and loue which is in Christ Iesus .

The circumstances of the place propounded are these : Who ? to whom ? vpon what occasion ? at what time ? in what place ? for what end ? what goeth before ? what followeth ?

The collation or comparing of places together , is that , whereby places are set like parallels one beside another , that the meaning of them may more euidentlie appeare . Act. 9. 22. But Saul increased the more in strength , and confounded the Iewes , which dwelt at Damascus , confirming ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , conferring or conioyning of places of Scriptures , as Artificers being about to compact or ioyne a thing together are wont to fit all the parts amongst themselues , that one of them may perfectly agree with each other ) that this was that Christ .

Collation of places is two-fold . The first is the comparing of the place propounded with it selfe cited and repeated else-where in holy writ . Esa. 6. 10. Make the heart of this people fat , make their eares heauie , and shut their eyes , lest they see with their eyes , and heare with their eares , and vnderstand with their hearts , and conuert , and he heale them . This place is sixe times repeated in the new testament . Mat. 13. 14. Marke 4. 12. Luke 8. 10. Iohn 12. 40. Act. 28. 27. Rom. 11. 8.

Places repeated haue often alterations for sundrie causes . These causes are , first exegeticall , that is , for exposition sake , as

Psal. 78. 2. compared with Mat. 13. 35.

I will open my mouth in a parable : I will declare * * occulta . things hidden from of old . I will open my mouth in parables , and will vtter the things which haue been kept secret from the foundation of the world .

Psal. 78. 24. Iohn 6. 31. He gaue them of the wheat of heauen . He gaue the bread from heauen to eate .

Isai. 28. 16. Rom. 9. 33. Behold I will lay in Sion a stone , a tried stone , a precious corner stone , a sure foundation . He that beleeueth shall not make bast . Behold , I lay in Sion a stumbling block , and a rocke to make men fal , and euery one that beleeueth in him shall not be ashamed .

Psal. 110. 1. 1. Cor. 15. 25. Sit thou at my right hand vntill I make thine enemies thy foot stoole . He must raigne till he haue put all his enemies vnder his feet .

Psal. 116. 10. 2. Cor. 4. 13. I beleeued , * * quia . because I did speake . I beleeued , and therefore haue I spoken .

Gen. 13. 15. Gal. 3. 16. All the land which thou seest , will I giue vnto thee , and to thy Now to Abraham and to his seede were the promises made . seede for euer . He saith not vnto the seedes , as speaking of many : but , and to thy seed , as of one , which is Christ .

A second cause is diacriticall , or for discerning sake , that places , and times and persons might bee mutuallie distinguished .

Michah 5. 2. Mat. 6. And thou Bethlehem Ephrathah art little to be among the Princes of Iudah : out of thee shall hee come forth to me , that shall be the ruler in Israel . And thou Bethlehem in the land of Iudah art not the least among the Princes of Iudah : for out of thee shall come the gouernour , that shall feed my people Israel .

Thirdly , these causes are circumscriptiue : or for limitation sake , that the sense and sentence of the place might be truelie restrained , according as the minde and meaning of the holy Ghost was .

Deut. 6. 13. Mat. 4. 10. Thou shalt worship the Lord thy God , and shalt serue him . Thou shalt worship the Lord thy God , and him onelie shalt thou serue .

Isai. 29. 13. Matth. 15. 8. This people draweth neere with their mouth and honor me with their lips : but their heart they reremooue farre from me : and their reuerence towards mee is by the commandement of men . When this people draweth neere vnto me , they honour mee with their mouth and with their lippes , but they remooue their heart farre from me . 9. In vaine doe they worship me , teaching for doctrines the commandements of men .

Gen. 2. 24. Mat. 19. 5. Wherefore a man shall leaue his father and his mother , and shall cleane vnto his wife , and they shall be one flesh . Wherefore a man shall leaue father and mother , & shal cleane vnto his wife , & they which were two shall be one flesh .

Isai. 50. 20. Rom. 11. 26. And the Redeemer shall come vnto Sion , and vnto them that turne from iniquitie in Iacob , saith the Lord . The Deliuerer shall come out of Sion , and shall turne away the vngodlines from Iacob .

A fourth cause is for application sake , that the type might bee fitted vnto the trueth : and the generall to a ceretaine speciall , and so contrariwise .

Ionas 1. 17. Matth. 12. 39. Now the Lord had prepared a great fish to swallow vp Ionah . And Ionah was in the bellie of the fish three daies , and three nights . An euill and adulterous generation seeketh a signe , but no signe shall be giuen vnto it , saue the signe of the Prophet Ionas . 40. For as Ionas was three dayes and three nights in the whales bellie : So shall the Son of Man be , &c.

Esay 61. 1. Luk. 4. 18. The Spirit of the Lord God is vpon me : therefore hath the Lord annointed mee : hee hath sent mee to preach good tidings vnto the poore to bind vp the broken hearted , to preach libertie to the Captiues , and to them that are bound the opening of the prison : verse 2 To preach the acceptable yere of the Lord , and the day of vengeance of our god . The Spirit of the Lord is vpon mee , therefore he hath annointed mee that I should preach good tidings to the poore , hee hath sent me to heale the broken in heart , that I should preach deliuerance to the Captiues , &c. verse 21 This day is this Scripture fulfilled in your eares .

Psal. 69. 27. Iohn 19. 28. They gaue me gall for my meate , and in my thirst they gaue me vineger to drinke . That the Scripture might bee fulfilled hee said , I thirst . verse 29 Therfore there was set a vessell full of vineger : and they filled a sponge with vineger , and put it about an bysope stalke , & put it to his mouth .

Exod. 12. 46. Ioh. 19. 36. Neither shall yee breake a bone thereof . These things were done , that the Scripture might bee fulfilled , which saith , there shall not a bone of him be broken .

Psal. 69. 25. Acts 1. 20. Let their habitations be voyd , and let none dwell in their tents . It is written in the booke of the Psalmes ; Let his habitation be void , and lent no man dwell therein .

Fiftly , some things are omitted for breuitie sake : or because they do not agree with the matter in hand .

Zach. 9. 9. Matth. 21. 5. Reioyce greatly O daughter Sion : shout for ioy O daughter Tell ye the daughter of Sion , behold thy King commeth vnto Ierusalem : behold thy King commeth vnto thee : He is Iust , and saued himselfe , poore and riding vpon an Asse , and vpon a colt the foule of an Asse . thee , meek and sitting vpon an Asse , and a colt the foale of an Asse vsed to the yoke .

The second collation is of the place propounded with other places : and those againe are either like or vnlike .

Places that are alike are such , as by certaine waies or in some sort agree one with another . And places doe agree either in their phrase and manner of speech , or in sense .

Places that agree as concerning the phrase , are such as these .

Gen. 28. 12. Iohn 1. 51. Then he dreamed , & behold there stoode a ladder vpon the earth , and the top of it reached vp to heauen , and loe , the Angels of God went vp And he said vnto him , Uerilie , verilie , I say vnto you , hereafter shall yee see the heauen open , And the Angels of God ascending & descending and downe by it . vpon the Son of man .

Gen. 3. 15. Rom. 16. 20. I will also put enmitie betweene thee and the woman , and between thy seede and her seede . Hee shall break thine head , and thou shalt bruise his heele . The God of peace shall breake ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Sathan vnder your feete .

Gen. 8. 20. Ephes. 5. 2. Then Noah built an Altar to the Lord , and tooke of euerie cleane beast , and of euery cleane foule , and offered burnt offerings vpon the Altar . 21. And the Lord smelled a sauour ofrest , and said . Christ hath loued vs , and giuen himself for vs an offering and a sacrifice of a sweet smelling sauour to God .

For the finding out of these places the Greeke and Hebrew concordances serue very fitlie .

Places , which agree in sense , are those that haue the same meaning . Here excelleth the comparing of a generall place with a special example in the same kind : as

Prou. 28. 13. Psal. 32. 3. 4. He that hideth his sinnes , shall not prosper , but he that confesseth and forsaketh them , shall find mercy . When I held my tongue my bones consumed , &c. 5. I acknowledged my finne vnto thee , neither hid I mine iniquitie . I said , I will confesse against my selfe my wickednes vnto the Lord , and thou forgauest the punishment of my sinne .

2. Sam. 15. 25. 1. Pet. 5. 6. The King charged Zadok saying , carrie the Arke of God againe into the citie . If I shall find fauour in the eies of the Lord , he wil bring me again , and shew mee both it , and the tabernacle thereof . verse 26 But if he thus say , I haue no delight in thee , Behold , here am I , let him doe to mee , as seemeth good in his eyes . Humble your selues therefore vnder the mightie hand of God , that he may extol you in due time .

Thou shalt haue readie very manie places of this kind in the Common-places of Marlorate gathered together with diligence . And thus much for places that are alike .

Places that are vnlike , are those , which in shew doe not agree , either in respect of the phrase , or in regard of the meaning . As ,

Rom. 3. 28. Iam. 2. 24. Therefore we conclude that a man is iustified by faith without the workes of the Law . Yee see therefore how that of works a man is iustified ; and not of faith onlie .

1. King . 9. 28. 2. Chron. 8. 18. And they came to Ophir , & they fetched from thence foure hundred and twenty talents of gold , and brought it to King Salomon . And they went with the seruants of Salomon to Ophir , & brought from thence foure hundred and fiftie talents of gold , and brought them to King Salomon .

Acts. 7. 14. Gen. 46. 27. Then sent Ioseph , and caused his father to bee brought , and all his kindred , euen threescore and fifteen soules . All the soules of the house of Iacob , which came into Aegypt are threescore & ten .

Act. 7. 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 signification 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 : them 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 for Christ . Let another bee giuen . [ haue boasted ] for you Gentiles . But this seemeth to be something too bold , neither is any such like speech to bee met with in any part of the scriptures . Therefore the sentence may be fitly supplied after this maner ; For which cause I Paul am the prisoner of Iesus Christ for you Gentiles .

Thesamemaybesaidoftherest. Defectiue Speeches . Their Supplie . Esay 1. 13. I cannot iniquity . I cannot ( beare ) iniquitie .

Luk. 13. 9. And if it beare fruit : if not , then after thou shalt cut it downe . And if it beare fruit ( thou shalt let it stand ) : if not , then after thou shalt cut it downe .

Exod. 4. 25. Then Zippora took Then Zippora took a sharpe , and cut away the foreskin of her sonne . a sharpe ( knife ) and cut , &c.

2. Sam. 21. 16. Isbi Benod , which of the sonnes of a certain Giant , the weight of whose sword the weight of three hundred shickles of steele : and he girded with a new . Isbi Benod , who ( was ) of the sonnes of a certaine Giant , the weight of whose sword ( or speares head , mucronis ) [ was ] the weight of three hundred shiekles , of steele , and he was girded with a new sword .

1. Cor. 9. 25. And euery man , that prooueth masteries , is continent in al things : and they to obtaine a corruptible crowne , but we for an vncorruptible . And they ( are continent ) to obtaine a corruptible crowne , &c.

Exod. 19. 4. You haue seene how [ as it were ] vpon I haue carried you vpon Eagles wings . Eagles wings .

Consect . 2. If that other exposition giuen of the place propounded doe change one nowne ( or name ) for another , then the words of the place containe in them a trope , or berowed speech .

Hence arise many cautions concerning sacred tropes .

1 An Anthropo-pathia is a sacred Metaphor , wherby those things , that are properly spoken of man , are by a similitude attributed vnto God . Hence it is that the soule of God is put for his life or essence . Ierem. 5. 29. Or shall not my soule be auenged of such a nation as this ? Head is vsed for prince , or aboue . 1. Cor. 11. 3. God is the head of Christ . His face is put for fauour or anger . Psal. 30. 7. Thou didst hide thy face , and I was troubled . Psal. 34. 16. The face of the Lord is * * irata . angrie at those that doe euill . His eyes are vsed for grace and prouidence . Psal. 34. 15. The eyes of the Lord are vpon the iust . The apple of his eye signifieth a thing very deare . Zach. 2. 8. He that toucheth you , toucheth the apple of mine eye . His eares are put for his accepting of mens prayers . His nostrils for indignation . His hands for power and protection . His arme for strength and fortitude . His right hand for authoritie and power . His finger for vertue . His foote for gouernement and might . Psal. 110. 3. His smelling for his acceptation of something . Genes. 8. 21. He smelled the sauour of rest . Repentance is vsed for the alteration of things and actions made by God .

2 A sacramentall Metonymie is that , whereby the name of the adiunct , as also of the helping cause is put for the thing represented in the Sacrament : or , whereby the signe is put for the thing signified , or contrarily . Genes. 2. 9. The tree of life : the tree of the knowledge of good and euill ; that is , the tree which is a signe of these . Gen. 22. 14. Abraham called the name of that place , The Lord will see or prouide , that is , it is a signe that the Lord will doe so . Gen. 28. 22. The stone is called Gods house . Exod. 12. The Paschall Lambe is the passing ouer . Exod. 17. 15. The Altar is called , The Lord is my * * Vexillum . standard or banner . Ezek. 48. 35. Ierusalem is named , The Lord is there . Leuit. 16. The Priest is termed a satisfier . Ioh. 1. Christ is called a Lambe : Behold the Lambe of God which taketh away the sinnes of the world . The Paschall Lambe is called Christ . 1. Cor. 5. 7. Our Passeouer Christ is sacrificed for vs . And in the same place Christians are said to bee vnleauened . Rom. 3. 25. Christ is termed the propitiatorie ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) or the couer of the Arke of the Couenant . 1. Cor. 10. Christians are said to be one * * loafe . bread . And the Rocke is called Christ . Tit. 3. 5. Baptisme is named the washing of the new birth . 1. Cor. 11. The Cup is called the new Testament : and the bread is said to be the bodie of Christ .

3 The * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . communication of the properties is a Synecdoche , by the which by reason of the personall vnion , that is spoken of the whole person of Christ , which doth properly belong to one of his two natures . Act. 20. 28. To feede the Church of God , which he hath purchased with his owne blood . Ioh. 3. 13. For no man ascendeth vp to heauen , but he that hath descended from heauen , the Sonne of man which is in heauen . 1. Cor. 2. 8. For had they knowne it , they would not haue crucified the Lord of glorie . Ioh. 8. 58. Iesus said vnto them , Uerily , verily I say vnto you , before Abraham was I am . Luk. 2. 52. And Iesus increased in wisedome , and in stature , and in fauour with God and man .

This communication of the properties hath place only in the concrete , and not in the abstract . Concrete is the name of the whole person , as God , Man , Christ , &c. Abstract is a name of either of the two natures considered apart , as the Godhead , Manhead &c.

4 Things spoken of God , which carrie with them the shew of euill , must be vnderstood in regard of his operatiue or working permission . Nehem. 9. 37. And it yeeldeth much fruit vnto the Kings , whom thou hast set ouer vs because of our sinnes : and they haue dominion ouer our bodies , and ouer our cattell at their pleasure , and we are in great affliction . Isa. 19. 14. The Lord hath mingled among them the spirit of errors : and they haue caused Aegypt to erre in euerie worke thereof . Exod. 4. and 9. and 11. and 14. God doth harden the heart of Pharaoh . Deut. 2. 30. The Lord thy God hath hardened his spirit , and made his heart obstinate , because hee would deliuer him into thine hand , as appeareth this day . Iosh. 11. 20. It came of the Lord , that their heart was hardened , that they might come against Israel in battell , to the intent that they should destroy them vtterly , and shew them no mercie , but bring them to nought . 1. Sam. 2. 25. They hearkened not to the voice of their father , because the Lord meant to destroy them . 2. Chron. 22. 7. The destruction of Ahaziah came from God . Psal. 105. 25. He turned their heart to hate his people , and to worke craftily against his seruants . Rom. 1. 28. God deliuered them vp to a reprobate minde . 2. Thess. 2. 11. God will send them strong delusions , that they may beleeue lies . Ezek. 14. 9. And when that Prophet shall be inticed to speake a prophecie , I the Lord will intice that Prophet , and stretching out mine hand against him , I will destroy him out of the middest of my people .

5 Things spoken ( completiuè ) as if they were alreadie finished , if they be not as yet finished , they are to be vnderstood ( inchoatiuè ) as being begun , and in the way to be fulfilled . Gen. 5. 32. And when Noah was fiue hundred yeeres old , hee begot Shem , Ham , and Iapheth , that is , he began to beget them . Genes. 11. 26. Terah liued seuentie yeeres , when he begat Abram , Nahor , and Haran . 1. King . 6. 2. 37. Psal. 119. 8. I will obserue thy statutes , do not forsake me . It is to be vnderstood of his endeuour to doe so , as in Phil. 3. Not as though I had alreadie attained to it , or were alreadie perfect : but I follow on , if that I may comprehend that for whose sake also I am comprehended of Iesus Christ . Vers. 15. Let vs therfore as many as bee perfect be thus minded . Luk. 1. 6. And they were both iust in the sight of God , walking in all his commandements and ordinances without blame .

6 Morall commandements or lawes vnder one sinne by name expressed , doe signifie and meane all the sinnes of that kinde , their causes , occasions , and allurements to them , and command the contrarie vertues . For so Christ expounded morall lawes , Matth. 5. 2. to the end of the chapter . 1. Ioh. 3. 15. Hee that hateth his brother is a manslayer .

7 Threats and promises are to be vnderstood with their conditions . Those are to bee conceiued with the condition of faith and repentance : and these , specially if they bee corporall , with the exception of chastisement and the crosse . Ezech. 33. 14. When I shall say vnto the wicked , Thou shalt die the death : if he turne from his sin , and do that which is lawfull & right , — 15. he shall surely liue , and not die . Reuel. 21. 8. But the fearfull and vnbeleeuers &c. shall haue their portion in the lake , which burneth with fire and brimstone , which is the second death . But in the sixt verse hee annexeth a promise , saying , I will giue vnto him that is a thirst of the well of the water of life freely . Ionah 3. 4. Yet fourtie daies , and Nineue shall be subuerted . By those things which follow it appeareth that a condition is to be vnderstood . Ierem. 18. 19.

Like to these there are particular examples . Esay 38. 1. of Hezechiah : Giue commaundements to thy familie , for thou shalt shortly die , and shalt not liue . The condition of Gods will is to bee vnderstood . Gen. 20. 3. The Lord saith to Abimelech , because hee had taken Abrahams wife to himselfe : Behold , thou shalt die for the woman which thou hast taken ; except , vnlesse thou restore her .

Hence arose the distinction in the schooles of the * * Signi . Beneplaciti . Signifying will , and the will of Gods Good-pleasure . The wil of Good-pleasure is that , whereby God doth will something absolutely and simply without any condition , as the creation and regiment of the world , and the sending of his Sonne . The Signifying will is that , whereby he willeth somethings for some other thing and with condition : and so wee say , because that the condition annexed is a signe of the will , that God doth so will .

8 A superlatiue or exclusiue speech vsed of one person , doth not exclude the other persons of the Deity , but only creatures and fained gods : to which the true God , whether in one person or in moe , is opposed . Ioh. 17. 3. This is life eternall to know thee to be the only true God , and Iesus Christ whom thou hast sent . He calleth the Father the onely true God , that he might oppose him to all false gods . Rom. 16. 27. To the onely wise God bee glorie by Iesus Christ . 1. Tim. 1. 17. Ioh. 10. 29. The Father is greater than all : not than the rest of the persons , but than the creatures . Mark . 13. 37. The Father alone knoweth the day of iudgement . All the outward works of the Trinitie , and all attributes are to be vnderstood inclusiuely , that is , without exception of any of the persons .

9 When God is considered absolutely , or by himselfe , the three persons are comprehended : when the word ( God ) is conferred or set with a person of the Trinitie , it signifieth the Father . 2. Cor. 13. 13. The grace of our Lord Iesus Christ , and the loue of God , and the fellowship of the Holie Ghost be with you all .

10 A generall word is taken specially , and so on the contraric ; as All ( saith August . lib. 6. cont. Iulian cap. 12. ) for Many , and Many for All are oftentimes vsed in the Scriptures . Gen. 33. 11. God hath had mercie on nice , therefore I haue all things . Iere. 8. 6. All are turned to their owne race , that is , the greater part . Matth. 21. 26. All men counted Iohn as a Prophet , that is , the most . Phil. 2. 21. All seeke their own things , and not the things of Christ . Deut. 28. 64. And God shall scatter thee among all people , that is , many . 1. King . 12. 18. And all the Israelites stoned him , that is , all that were present . Exod. 9. 6. All the liuing creatures of Aegypt died . Ierem. 26. 9. Then was gathered together all the people against Ieremie in the house of the Lord , that is , all wicked people . Matth. 4. 23. Healing euery disease , to wit , that was offered to him . Iohn 14. 13. Whatsoeuer yee shall aske the Father in my name , that is , whatsoeuer yee shall aske according to his word . 1. Cor. 6. 12. All things are lawfull for mee , that is , all ( adiaphora ) things that are indifferent and not simply euill .

Nothing is put for little or small . Ioh. 18. 20. I haue spoken nothing in secret , that is , little . Act. 27. 33.

None is vsed for few . Ierem. 8. 6. There is none that repenteth of his wickednes , that is , but a few . 1. Cor. 2. 8. Which wisedome none of the Rulers of this world knew , that is , very few .

Alwaies is taken for often or long . Prou. 13. 10. Amongst the proud there is alwaies contentions , that is , often . Luk. 18. 1. Hee spake vnto them a parable that they ought to pray alway . Luk. 24. 53. And they were alwaies in the Temple lauding and praising of God . Ioh. 18. 20. I alway taught in the Synagogue , and in the Temple .

Eternall is vsed for a long time agreeing with the matter in hand . Gen. 17. 8. All the land of Canaan is giuen vnto Abraham for an euerlasting possession . Leuit. 25. 46. Ye shall vse their labours for euer . Deut. 15. 17. If thy seruant be thy brother an Hebrew , and will not goe from thee , then shalt thou take an aule , and pierce his care thorough against the doore , and he shall be thy seruant for euer , in aeternum . 1. Chron. 15. 2. God hath chosen the Leuites , that they might minister for euer vnto him . Esay 34. 6. And beasts shall possesse Idumea and Bozra eternally . Dan. 2. 4. O King liue for euer . Ierem. 25. 9. I will make Iudea and the regions bordering vpon it an amazement , a hissing , and a perpetuall desolation .

* * Vbique passim . 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 .

[ * * Non. 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 * * That is , when one or moe words are wanting . Ellipsis signifieth either breuitie , or the swiftnes of the affections . 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 * * When some words abound . Pleonasme , which is manifold , when it is of the substantiue repeated in the same case , it doth signifie , 1. A force and * * It is when words signifie more then shew for or seem . 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 * * Coiunctio . 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 * * They inlarge the sense . 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 * * It is when the contrarie to that which was spoken is meant , it is used in slouting sometimes . Ironie signifieth a iust reprehension of sinne . Iudg. 10. 14. And the Lord said to the children of Israel : Goe ye , and crie out to your gods , whom yee haue chosen : let them saue you in the time of trouble . Mark . 7. 9. And hee said vnto them , Well ye abrogate the commandement of God , and obserue your owne traditions . 1. King . 22. 15. The king said vnto him , Michaiah , shall we goe against Ramoth Gilead to battell ? or shall we not ? and he answered , Go vp and prosper : doubtlesse the Lord shall deliuer it into the hand of the King . 1. King . 18. 27. And at noone Elijah mocked them , and said , Crie aloud , for he is a God : either he talketh , or pursueth his enemies , or is in his iourney : or it may bee hee sleepeth , and must bee awaked . 1. Cor. 4. 8. Now are yee full , now are ye enriched , without vs yee haue gotten a kingdome .

Figures of a word in the repetition of a word or sound , haue for the most part an emphasis in them . Psalm. 66. 7. Let God , euen our God blesse vs . Isai. 48. 11. For mine owne sake , for mine owne sake will I doe it . Iohn 1. 51. Uerilie , verilie I say vnto you . Psalm. 67. 6. The people shall prayse thee , O God ; all the people shall praise thee . In the 136. Psal. there is a repetition made in euerie verse for this cause .

An Interrogation signifieth , 1. an earnest affirmation , or asseucration . Gen. 4. 7. Is there not remission , if thou shalt doe well ? Iosh. 10. 13. Is not this written in the booke of the iust ? Iohn . 4. 35. Doe ye not say that it is yet foure moneths to haruest ? Iosh. 1. 9. Gen. 37. 13. 1. King . 20. 27. Mark . 12. 24. Iohn 6. 7. Secondly , it signifieth a deniall : Gen. 18. 4. Shall any word bee hard vnto God ? Rom. 3. 3. Shal their incredulity make the faith of God of none effect ? Mat. 12. 26. If Satan shall vanquish Satan , how shall his kingdome continue ? 3. It signifies a forbidding . Psal. 79. 10. Helpe vs , O God , why shall the Gentiles say , where is their God ? 2. Sam. 2. 22. And Abner said to Asahel , depart from me : wherefore should I smite thee to the ground ? 4. It argueth sundrie affections , as admiration , compassion , complaining , and finding of fault . Psalm. 8. 10. O Lord , how admirable is thy name in all the earth ! Isai. 1. 21. How is the faithfull citie become an Harlot ! Psalm. 22. My GOD , my GOD , why hast thou forsaken me ?

Concession ( or yeelding ) signifieth a deniall and reprehension . 2. Cor. 12. 16. But bee it , that I charged you not , but because I was craftie , I tooke you with guile . 17. Did I pill you by any of them , whom I sent ?

Consect . 4. If the Opposition of vnlike places shal be taught to be , either not of the same matter , but of name onely , or not according to the same part , or not in the same respect , or not in the same manner , or not at the same time , a reconciliation or agreement is made .

Examples. Psalm. 7. 8. Esay 64. 6. Iudge me , O Lord , according to my righteousnesse . Wee haue all been as an vncleane thing , and all our righteousnes is as filthie clouts .

The Reconcilation .

It appeareth by the scope and circumstances of both the places , that this contradiction is not in the same respect . Distinguish therefore . There is one righteousnes of the cause or action : and an other of the person ; the first place speaketh of the former : and the second of the latter .

Mat. 10. 10. Mark . 68. 9. Nor a scrip for the iourney , neither two coates , neither shooes , nor a staffe . And commanded them , to take nothing for their iournie , saue a staffe onely , neither scrip , neither bread , nor money in their girdles , but that they should bee shod with sandales .

The Reconciliation .

Distinguish the respects . Matthew meaneth such a staffe , as may be a burthen to the bearers thereof . Marke vnderstandeth such a one , as may sustaine and ease those that trauell ; such a one as Iacob vsed , Genes. 32. 10. Moreouer , the shooes that Matthew mentioneth are new , such as are with care and diligence prepared for to trauell in . The sandales in Marke are not new , but such as are daily worne on the feete .

From this fourth Consectarie many Prouisoes or Cautions arise meete to be obserued in the reconciling of places .

1 The holy Writers speaking of things and persons , that are past , doe anticipate , that is , they speak of them according to the custome of that place and time , in which they wrote . Genes. 12. 8. Afterward remouing thence vnto a mountaine East-ward from Bethel . The place was so called in the daies of Moses : but in Abrahams time it was not called Bethel , but Luz . Gen. 28. 19. Gen. 13. 1. Abram went vp out of Aegypt — towards the South ; not in respect of Aegypt , but of that place wherein Moses was . 1. Pet. 3. 19. Christ in his spirit preached to them that are in prison . They are said to be in prison in regard of the time , in which Peter wrote this Epistle , and not of that wherein Noah liued . Psal. 105. 15. Touch not mine annointed . Abraham , Isaak , and Iacob are said to be annointed in respect of the manner and fashion of the time wherein Dauid liued . For they had no externall annointing .

2 Allegories are to be expounded according to the scope or intent of the place . So Chrysostome saith vpon the 8. of Matth. Parables must not be expounded according to the letter , left many absurdities doe follow . Aug. vpon the 8. Psalme speaketh on this sort : In euery allegorie this rule is to be retained , that that be considered according to the purpose of the present place , which is there spoken of vnder a similitude .

3 Places and persons in the Scriptures haue very often two names : Gideon was called Ierubbaal , Iudg. 6. 32. and also Ierubesheth , 2. Sam. 11. 21. Abimelech , 1. Samuel 21. 3 , and Abiathar , Mark . 2. 26. Salomon , 1. Samuel 12. 24 , and Iedidiah , 25. Zimri , 1. Chron. 2. 6 , and Zabdi , Iosh. 7. 1. Hazariah , 2. Chron. 22. 6 , and Ahaziah , 1. Chr. 3. 11 , & Iehoahaz , 2. Chr. 21. 17. Iohanan , 1. Chr. 3. 15 , & Iehoahaz , 2. King . 23. 30 , and also Shallum , Ierem. 22. 11. Iehoiachin , 2. King . 24. 6 , and Iachoniah , 1. Chro. 3. 16 , and Coniah , Ierem. 32. 24. Mephibosheth , 2. Sam. 4 , and Meribbaal , 1. Chro. 8. 34. Abinadab , 1. Chron. 10. 2 , and Ishui , 1. Samuel 14. 49. Eliachim and Iachim , 2. King . 23. 24. Ozias & Azarias , 2. King . 15. 1. 2. Chr. 26. 1. Hester , Edissa , Hest. 2. 7. Simon , Peter , Iohn 1. 42. and Cephas and Bariona : Ioses and Barnabas , Act. 4. 36. Saul and Paul , Act. 13. 6. 8. Matthew and Leui. Herusalem is called Iebus & Salem .

Moreouer , the name , which is indeede one , receiueth many times changes and differences . As Salmon , Ruth . 4. 21. is called Salma , 2. Chron. 2. 11. Abigal , 2. Sam. 17. 25. is named Abigail , 1. Chron. 2. 16. Tiglath-pilezer , 2. King . 15. 19. is tearmed Tilgath-pilneezer , 1. Chr. 5. 6. Aram , Mat. 1. 3. is the same with Ram , 1. Chr. 2. 9.

Againe , on the contrarie , distinct persons , and diuers places haue one name : Matth. 1. 11. Iosiah begat Iecboniah and his brethren about the time they were carried axay into Babylon . 12. And after they were carried away into Babylon Iechoniah begat Salathiel . Heere now , because Iechoniah doth both finish the * * That is , the second foureteenth generation , mentioned in Mat. 1. 17 in which place three fourteeene generations are set down second tesseradecade , and begin the third , one of them wil be wanting to one of those tesseradecads , vnlesse we say that there were two Iechoniases both father and sonne . Succoth is a name of three places . The first is in Aegypt , Exo. 12. 37. The second in the tribe of Gad , Iosh. 13. 27. The third in the tribe of Manasses , 1. King . 7. 46.

4 In sacred accounts , by reason of the wickednes of the Prince , either his name or the number of yeeres , in which hee reigned wickedly , are omitted and left out . 1. Sam. 13. 1. Saul reigned two yeeres ouer Israel ; that is , lawfully , or as Lyra speaketh , * * De iure . according to law or equitie . rightly : but otherwaies hee reigned longer . Matt. 1. 8. Ioram begat Ozias . Here three are left out for their wickednes , to wit , Ahaziah , Ioas , and Amaziah .

5 The time spoken of is taken either * * That is , as fully finished , or as but in the finishing . compleatly , or vncompleatly : and the parts thereof are vnderstood either inclusiuely or exclusiuely ; As , 1. Kings 15. 9. And in the twentith yeere of Ieroboam Asa reigned ouer Iudah .

1. King . 15. 25. 1. King . 15. 28. Nadab the son of Ieroboam [ began to reigne ouer Israel the second yeere ] of Asa King of Iudah : and reigned ouer Israel [ two yeere . ] Euen in the [ third yeere of Asa King of Iudah ] did Baasha slay Nadab , and reigned in his stead .

The Reconcilement .

Nadab , who began to reigne in the second yeere of Asa , might reigne 2. yeres , although Baasha succeed him in the third yeere of Asa ; because the last yeeres of Vltimi ann● . the Kings of Israel and Iuda are not fully expired , but some of them ( as in this place ) doe scarsely containe moneths in them : the rest of the yeeres being put compleately .

Mat. 17. 1. Luk. 9. 28. And the sixt day after Iesus tooke Peter , and Iames , and Iohn his brother , and brought them vp vnto an high mountain . And it came to passe about an eight daies after , that hauing take to him Peter , and Iames , and Iohn , he went vp into a mountaine .

The Reconcilement .

Matthew puts exclusiuely onely the daies that were betweene , which were altogether accomplished : Luke puts in the reckoning the two outtermost daies also .

The parts of time are put sometimes inclusiuely , and sometimes exclusiuelie . 1. That the number may be more perfect . Augustine saith , quaest. 47. on Exodus . In a perfect number oftentimes that , which is either wanting or abounding , is not counted . Iudg. 11. 26. Israel dwelt in Heshbon and Aroer and their townes three hundred yeeres . These yeeres are to bee reckned from the departure of the Israelites out of Aegypt , after this manner . The time of their abode in the wildernes was 40. yeers . The time of the gouernment of Ioshua was 17. yeeres : of Othoniel , 40. yeeres . Iudg. 3. 11. Of Ehud and Samgar , 80. yeres . Iudg. 3. 30. of Barak , 40. yeers . Iudg. 5. 51. of Gideon , 40. yeers . Iudg. 8. 28. of Abimelech , 3. yeers . Iud. 9. 22. of Tolah , 23. yeers , Iudg. 10. 2. of Iair , 22. yeeres . Iudg. 10. 3. The whole in all is , 305. yeeres . Here therefore the fiue odde yeeres are not named ; it may be because this euen number of three hundred is fitter both for the computation and the speech . 2. For breuitie sake : Iudg. 20. 46. There were slaine of the Beniamites twentie fiue thousand . Heere an hundred are not counted , as appeareth , verse 35. The Israelites slew that day of the tribe of Beniamin fiue and twentie thousand and a hundred men .

5. The King being hindred either with forraine warre , or with old age , or by reason of some disease doth whiles he yet liueth appoint his sonne to bee King in his stead : and therefore with the computations of the yeeres of father and sonne raigning at one time , the yeeres of the raigne are reckoned sometimes ioyntlie , and sometimes apart .

2. King . 1. 17. 2. King . 3. 1. Ahaziah died , and Iehoram raigned in his stead [ in the second yeere of Iehoram the son of Iehosaphat ] King of Iudah . Ichoram the sonne of Ahab raigned in the [ eighteenth yeere of Iehosaphat . Chap. 8. 16. In the [ fift yere of Ioram the sonne of Ahab ] Iehoram the sonne of Iehoshaphat began to raigne , and raigned eight yeeres .

The Reconciliation .

Iehoshaphat determining in the seuenteenth yeere of his reigne to helpe King Ahab against the Syrians appointeth his sonne Ioram to be Vice-roy . In the eighteenth yeere of his owne reigne , and in the second of his sonnes , Ioram the sonne of Ahab reigned . Afterwards in the fift yeere of this Ioram the sonne of Ahab , Iehosaphat being strucken in age confirmeth his kingdome to his sonne Ioram : who is said to haue reigned eight yeeres , foure whilst his father was aliue , and foure alone by himselfe after the death of his father .

2. King . 15. 30. 2. King . 15. 33. And Hoshea the son of Elah wrought treason against Pekah the sonne of Remaliah , & smote him , and slew him , & reigned in his roome [ in the twentith yeere of Iotham ] the sonne of Vzziah . Iotham the sonne of Vzziah was fiue and twentie yeere old when hee began to reigne [ and hee reigned sixteene yeeres ] in Ierusalem .

The Reconciliation .

He reigned sixteen yeeres alone after his fathers death : he reigned also twentie with his father : for he gouerned the kingdome for his father who was diseased with the leprosie .

6. The East-country men doe diuerslie distinguish their artificiall day , both into twelue equall houres ( commonlie called planetarie houres ) and into quadrants , hauing their name of the houre going next before . Beroald . Chronol .

The Easterne mens accounting : .

The manner of our counting : 7. 8. 9. 10. 11. 12. 1. 2. 3. 4. 5. 6.

Mark . 15. 25. Ioh. 19. 14. And it was [ the third houre ] when they crucified him . And it was the preparation of the Passeouer , [ and about the sixt houre ] and hee said vnto the Iewes , Behold your King .

The Reconciliation .

The opposition is not in the same respect : therefore distinguish the manners of accompting the houres of the day , and then it will appeare that Christ might bee crucified at the third houre and about the fixt .

7. The lesser number is to be counted vnder the greater and the more compleat . Iudg. 3. 11. The land had rest fortie yeeres when Othoniel died . Vnder this number are all the yeeres comprehended from the death of Ioshua to the death of Othoniel , as also the eight yeeres of seruitude vnder the Syrians . Iudg. 3. 30. The land had rest 80. yeers . Here from the death of Othoniel are numbred also the yeeres of Ehud and Samgar . For Ehud could not be Iudge 80. yeeres : for when these yeeres are expired the whole time of man is run out . The like we meete with , Iudg. 5. 31. and 8. 28. and 9. 22. and. 10. 2. 3. and 11. 26. Where , in the three hundred yeeres are included the fortie yeres of their tarrying in the desert .

8. Filiation or Son-ship is either naturall or legall . Naturall is by generation : legall is by adoption , which is to be testified by education and bringing vp , and by succession in the kingdome , and in * * To vnderstand this , reade Deut. 25. 5. Leuiration by the law of redemption .

2. Sam. 21. 8. 1. Sam. 18. 19. And the King took the fiue sons of Michal the daughter of Saul , whom she beare to Adriel the sonne of Barzilli the Mehalohite . When Merab Sauls daughter shuld haue been giuen to Dauid , she was giuen vnto Adriel a Mehalohite to wife .

The Reconciliation .

They are the naturall sonnes of Merab , and the legall sonnes of Michal ; and therefore ( to beare ) doth onely signifie to bring vp , to feede and to nourish . For thus the sonnes of Machir , Gen. 50. 23. are said to be borne ( nati ) on Iosephs knees , that is , brought vp .

Mat. 1. 12. Luk. 3. 27. Ieconias begat Salathiel . Salathiel the sonne of Neri .

The Reconciliation .

Salathiel was the sonne of Neri by nature : and the sonne of Ieconias legally in regard of succession in the same kingdome . After this manner Zedekias is the brother of Ieconias or Iehoiakin , 2. Chron. 36. 10. and vncle , 2. King . 14. 17. and son , 1. Chro. 3. 16. His brother by generation , and his sonne by the right of succession . On this maner Matthew and Luke are reconciled in the genealogie of Christ . For the one followes the naturall order , as Luke , and the other the legall .

Consect . 5. When the naturall sense of the place ( propounded ) is giuen by the fore-said helpes , a signification of a word signifying diuers things ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) shall bee giuen , which is fitting to the place .

Thus the significations of Uau the prefixe or copulatiue are ( as Brunerus hath obserued in his Hebrew Grammer ) distinguished according to the diuersitie of the places . It signifieth , I. At , Isa. 9. 10. These Aduerbs and Coniunctions I doe of purpose not translate , as being fittest in Latin . Gen. 42. 10. II. Quoniam , Isa. 53. 11. III. Quin , Isa. 9. 11. Psalm. 73. 4. IIII. id est , Isa. 9. 14. 1. Sam. 17. 40. V. Idcirco , Prou. 1. 18. VI. Ita vt , Psal. 18. 39. Isa. 24. 20. VII . Sic etiam , Isa. 10. 10. & 51. 11. VIII . Et tamen , 1. Chron. 5. 2. Nehe. 9. 19. IX . Atqui , Psal. 73. 2. & 19. 6. X. Posteà tunc , Isa. 16. 12. Gen. 3. 5. XI . Autem , Isa. 1. 21. Nehe. 2. 9. XII . Etiam , 2. Reg. 3. 8. XIII . Num , Isa. 37. 11. XIIII . Sicut , sicm Psal. 125. 2. Dan. 7. 2. XV. Qui , quae , quod , Isa. 43. 8. XVI . Quum , Psal. 50. 17. XVII . Vt , Isa. 49. 6. XVIII . Quamuis , Iere. 31. 35. XIX . Inquam , Isa. 55. 1. XX. Idque , Psal. 105. 12. XXI . Atque ita , Prou. 3. 4. XXII . Et vt Isa 58. 5. 6. XXIII . Quoniam , ideo , Psal. 109 17. XXIIII . Imò , Psal. 109. 18. XXV . Nec non , Psal. 72. 16. XXVI . Verùm , Psal. 73. 23. XXVII . Etiamsi , Iob. 19. 26. XXVIII . Aut , Psal. 139. 7. XXIX . Quòd , idque , Psa. 139. 14. XXX . Et verò , Psal. 139. 17. XXXI . Tum , Nehe. 12. 27. XXXII . Simulatque , Iere , 50. 43. XXXIII . Si sin , 2. Reg. 5. 17. XXXIIII . Nec , Isa. 41. 8. XXXV . Hoc igitur , Prou. 17. 33. XXXVI . Vnà cùm , Prou. 8. 18. XXXVII . Quòd , Gen. 47. 6.

Thus it appeareth that ( Berech ) signifieth contrary things , as to blesse & to curse . Iob. 1. 5. 1. King . 21. 10. and 11. 2. 9.

To conclude , hence it is euident that ( Huchal ) Gen. 4. 26. doth not signifie Prophaned , but Begun . Reason . 1. when Chalal signifieth to profane , it ought to be ioyned with a nowne , and to gouerne it ; but here it doth immediately follow Rara a verbe infinitiue . Reason . 2. Amongst many causes of the Deluge Moses reckoneth not the prophanation of Gods worship , which notwithstanding should haue been chiefly noted , if so bee that it had raigned among the people of God .

Consect . 6. If a word giuen in the Bible , whether it bee an Hebrew word or a Greeke , if first it do agree with Grammaticall construction , and with other approued copies : if also it doe agree in respect of the sense with the circumstances and drift of the place , and with the analogie of faith , it is proper and naturall .

I lay downe this rule , not because I thinke that the Hebrew and Greeke text is in all copies corrupted through the malice of the Iewes , as Lindanus doth wickedly calumniate , and after him all Papists : but that the diuers readings , which in some places haue crept in , either by reason of the vnskilfulnesse or negligence and ouersight of the Notaries , might be skanned and determined . As , Psal. 22. 16. In ordinary copies the words runne thus ; Caari , that is , As a Lion my hands and my feete . In other copies the reading is diuers , after this manner : Caaru , They haue digged ( or pierced ) my hands and my feete . Now the rule propounded doth teach that this latter reading is to be followed . For it agreeth . 1. with Grammaticall construction : 2. with the circumstances of the Psalme : 3. with some ancient copies : yea euen by the testimonie of the Iewes .

CHAP. VI.

Of the right Diuiding of the word .

HItherto wee haue spoken of Interpreting the word . Wee are now come to speake of the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 right cutting or the right diuiding of it .

Right cutting of the word is that , whereby the word is made fit to edifie the people of God . 2. Tim. 2. 15. Study to shew thy selfe approued vnto God , a workeman that neede not to be ashamed , diuiding ( or * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . cutting ) the word of trueth aright . It is a Metaphor taken it may bee from the Leuites , who might not cut the members of the sacrifices without due consideration . Isai. 50. 4. The Lord hath giuen me the tongue of the learned , that I might know to minister a word in due season to him that is wearie . The partes thereof are two : Resolution or partition , and Application .

* * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Resolution is that , whereby the place propounded is , as a weauers web , resolued ( or vntwisted and vnloosed ) into sundrie doctrines . Act. 18. 28. Mightilie he confuted the Iewes , with great vehemencie publikely shewing by Scriptures that Iesus was that Christ .

Resolution is either Notation , or Collection .

Notation is , when as the doctrine is expressed in the place propounded . Rom. 3. 9. We haue alreadie proued that all both Iewes and Gentiles are vnder sinne . 10. As it is written ; there is none righteous , no not one . 11. There is none that vnderstandeth , none that seeketh God . 12. All are gone out of the way : they haue been made altogether vnprofitable : there is none that doth good , no not one . Act. 2. 24. Whom God hath raised vp , and loosed the sorrowes of death , because it was impossible that he shuld be held of it . 25. For Dauid saith concerning him , I beheld the Lord alwaies before me : for he is at my right hand , that I should not bee shaken . 26. Therefore did mine heart reioyee , and my tongue was glad , and moreouer also my flesh shall rest in hope . 27. Because thou wilt not not leaue my soule with the dead , neither wilt suffer thine holy one to see corruption .

Collection is , when the doctrine not expressed is soundly gathered out of the text . This is done by the helpe of the nine arguments , that is , of the causes , effects , subiects , adiuncts , dissentanies , names , distribution , and definition . For example .

A place . The collection . Iohn 10. 34. Iesus answered them , Is it not written in your law , I said yee are Gods ? From the comparison of the lesser . 35. If hee called than Gods , vnto whom the word of God was giuen , and the Scripture cannot bee broken : 36. Say yee of me , whom the Father hath sanctified and sent into the world , thou blasphemest , because I said I am the Sonne of God ?

A place . The collection from the lesser . 1. Cor. 9. 9. For it is written in the law of Moses , thou shalt not muzzle the mouth of the oxe , that treadeth out the corne . What , hath God care of oxen ? Vers. 4. Haue we not power to eate , and to drinke ?

A place . The collection from the contrarie . Gal. 3. 10. For so many as are of the workes of the law are vnder a curse : for it is written , Cursed is euery one , that continueth not in al things which are in the book of the law to do them . Vers. 9. Therfore those which are of faith are blessed with faithfull Abraham . Vers. 11. For the iust shal liue by faith . Vers. 11. And that no man is iustified by the law before God , it is euident .

A place . A collection from the Adiunct . Heb. 8. For in rebuking them he saith , Behold , the daies will come , saith the Lord , when I shall make with the house of Israel & with the house of Iudah a new testament . Heb. 8. 13. In that he saith a new testament , hee hath disanulled the old : now that which is disanulled and waxed old is readie to vanish away .

In gathering of doctrines we must specially remember that an example in his owne kind , that is , an Ethique , Oeconomique , Politique , Ordinarie , and Extraordinarie example hath the virtue of a general rule in Ethique , Oeconomique , Politique , Ordinarie , & Extraordinarie matters . The examples of the fathers are paterns for vs . 1. Cor. 10. 11. * * Rom. 15. 4 And whatsoeuer is written , is written for our learning . And it is a Principle in Logique , that the * * Or general . Genus is actually in all the * * Or specials and particulars of that kind or generall . species : and a rule in the Optiques , that the generall species of things are perceiued before the particular .

A place . The Collection from the Species . Rom. 9. 7. Neither are they all children , because they are the seede of Abraham : but in Isaac shal thy seed be called . 10. Neither he only felt this , but also Rebecca , when shee had conceiued by one , euen by our father Isaac . Vers. 8. That is , they which are the children of the flesh , are not the children of God : but the children of the promise are counted for the seede . Rom. 4. 18. Which Abraham against hope , beleeued vnder hope , &c. 21. Being fully assured that hee which had promised was also able to doe it . 22. And therefore it was imputed to him for righteousnesse . Rom. 4. 23. Now it is not written for him onely , that it was imputed to him for righteousnes , 24. But for vs also , to whom it shal be imputed for righteousnesse , which beleeue in him , that raised vp Iesus our Lord from the dead .

That also I adde , that collections ought to be right and sound , that is to say , deriued from the genuine and proper meaning of the Scripture . If otherwise , wee shall draw * * Aduerb . any thing out of any thing , quidlibetè quolibet . any doctrine from any place . Prou. 8. 22. the Greeke translation of the Seuentie Interpreters is ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) The Lord hath created me ; it is the speech of Wisedome , that is , of Christ speaking of himselfe . Whence the Arrians collect very wickedly , that the Sonne was created . But in the Hebrew it is ( Iehouah kanneni ) The Lord hath possessed mee . Now the Father possesseth the Son , because hee begat him from eternitie , and because the Father is in the Sonne , and the Sonne in the Father . And so , Gen. 4. 1. When a Sonne was borne vnto Adam , he saith , I haue possessed a man from the Lord . The error perhaps came of this , that * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he hath created . Ectise was either through ignorance or malice put for * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , be hath possessed . Ectese . Augustine also vpon the tenth verse of the 39. Psalme , readeth on this wife : I held my peace because thou hast made me , fecistime . From whence hee doth wittily gather , that it is a marueile that he should holde his tongue , that hath receiued a mouth to speake : whereas ( me ) is neither in the Hebrew nor in the Greeke . And vpon the 72. Psalme and 14. verse he disputeth much about vsuries , and proueth that vsuries are sinnes : whereas there is no such matter in that text . For the words are ; He shall deliuer their soule from deceit and violence , so precious is their blood in his eyes .

It shall be lawfull also to gather Allegories : for they are arguments taken from things that are like , and Paul in his teaching vseth them often . 1. Cor. 9. 9. But they are to bee vsed with these cautions : 1. Let them be vsed sparingly and soberly . 2. Let them not be farre fetcht , but fitting to the matter in hand . 3. They must be quickly dispatcht . 4. They are to bee vsed for instruction of the life , and not to proue any point of faith .

Any point of doctrine collected by iust consequence is * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 simply of it selfe to bee beleeued , and doth * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . demonstrate . Act. 18. 24. And a certaine Iew , named Apollos , borne at Alexandria , came to Ephesus , an eloquent man and mightie ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in the Scriptures . 28. For mightily he confuted the Iewes publikely with great vehemencie , demonstrating ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) by the Scriptures , that Iesus was the Christ . From hence it followeth :

First , that humane testimonies whether of the Philosophers or of the Fathers are not to be alleaged . Augustine vpon the 66. Psalme saith thus : If I speake , let no man heare : if Christ speake , woe bee to him that doth not heare . So againe he saith ( De vnitat . Ecclesiae ) Let vs not heare , These things I say , These things he saith : but let vs heare , These things the Lord saith . Yet with this exception , Vnlesse they conuince the conscience of the hearer . Thus Paul alleaged the testimonie of Aratus ; Act. 17. 28. For by him wee liue , and moue , and haue our being , as one of your owne Poets hath said ; For wee are all his progenie ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) . 29. Forasmuch then , as we are the progenie of God , &c. As also a saying of Menander , 1. Cor. 15. 33. Be not deceiued , euill * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . conuersations corrupt good manners . And of Epimenides , Tit. 1. 12. As one of their Prophets hath said , the Cretians are alwaies liars , euill beasts , and slow bellies . And then also it must be done sparingly , and with leauing out the name of the prophane writer .

Secondly , that a few testimonies of Scripture are to be vsed for the proofe of the doctrine : and that sometimes there is neede of none .

Lastly , hence it followes that the Prophets deliuering their doctrine thus , are not to 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 * * Euangelicè . 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 * * Indefinenter . 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. 9. 8. Reprooue not a scorner , lest hee hate thee . Act. 19. 9. But when certaine men were hardned , and would not obey , speaking euill of the way of the Lord before the multitude , he departed from them , and separated the Disciples from them .

II. Some are teachable , but yet ignorant .

To these men the Catechisme must bee deliuered , Act. 18. 25. Apollos was catechized ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in the way of the Lord . And he spake feruentlie in the spirit , & taught diligently the things of the Lord , knowing only the baptisme of Iohn . 26. And hee began to speake boldlie in the Synagogue . Whom when Aquila and. Priscilla had heard , they tooke him vnto them , and expounded vnto him the way of God more perfectly . Luk. 1. 4. That thou maist know the trueth of those things , whereof thou hast been catechized ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) or instructed .

The catechisme is the doctrine of the foundation of Christian religion , brieflie propounded for the helpe of the vnderstanding and memorie in questions and answers made by the liuely voyce .

The matter therfore of the Catechisme is the foundation of religion .

The foundation is a certaine summe of the principles of Christianitie , Heb. 5. 12. For when as concerning the time ye ought to be teachers , yet haue yee neede againe that we teach you the [ first principles of the word ] of God .

A principle is that which doth directly and immediatly serue both for the saluation of men and for the glorie of God , which being also denied and ouerturned no saluation can be hoped for .

There are especiallie sixe principles : Repentance , Faith , Baptismes , that is , the Sacraments , Imposition of hands , that is , the ministerie of the word by a Synecdoche , the resurrection , and the last iudgement , Heb. 6. 1. 2. 3.

The forme of the Catechisme is to handle the elements or grounds plainelie by asking and answering , 1. Pet. 3. 21. To the which also , the figure that now saueth vs , euen baptisme agreeth ( not the putting away of the filthines of the flesh , but the stipulation or * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . interrogation of a good conscience ) . Act. 8. 37. What doth let me to be baptized ? And Philip said vnto him , if thou beleeuest with all thine heart , thou maist . Then hee answered saying , I beleeue that Iesus Christ is the Sonne of God . Tertullian de resurrect , carnis saith : The soule is not purged with washing , but with answering .

And here wee must hold a difference betweene Milke and strong meate , which are the same indeede , but do differ in the manner and fashion of deliuering .

Milke is a certaine briefe , plaine and generall explication of the principles of the faith : as when a man doth teach that we must beleeue one God and three persons , Father , Sonne & holy Ghost ; and that we must relie only vpon the grace of God in Christ ; and that wee ought to beleeue the remission of sinnes ; and when wee are taught that we ought to repent , to obstaine from euill , and to doe that which is good .

Strong meate is a speciall , copious , luculent and cleere handling of the doctrine of faith : as when the condition of man before the fall , his fall , originall and actuall sinne , mans guiltinesse , free-will , the mysteries of the Trinitie , the two natures of Christ , the personall vnion , the office of Christ , the imputation of righteousnes , faith , grace , and the vse of the law , are deliuered out of the word of God distinctly and exactly .

Moreouer , milke must bee set before babes , that is , those that are rude or weak in knowledge : strong meat must be giuen to such as are of ripe yeres , that is , to them that are better instructed . 1. Cor. 3. 1. Moreouer , brethren , I could not speake vnto you as to spirituall : but I haue spoken vnto you as to carnall , that is , to infants in Christ . 2. I haue fed you with milke , and not with meate . Heb. 5. 13.

III. Some haue knowledge , but are not as yet humbled .

In such the foundation of repentance ought to bee stirred vp , that is to say , a certaine sorrow which is according to God . 2. Cor. 7. 8. For though I made you sorrie with a letter , I repent not , though I did repent : for I perceiue that the same Epistle made you sorie , though it were but for a season . 9. I now reioyce , not that yee were sory , but that ye sorrowed to repentance : for yee sorrowed according to God ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) so that in nothing ye were hurt by vs . 10. For sorrow , which is according to God ( or godly ) causeth repentance vnto saluation not to bee repented of : but worldly sorrow causeth death .

Sorrow according to God , is a griefe for sinne , euen because it is sinne .

To the stirring vp of this affection , in the first place a man must vse the ministerie of the Law , which may beget contrition of heart , or the horrors of conscience , which though it bee not a thing wholesome and profitable of it owne nature , yet is it a remedie necessarie for the subduing of a sinners stubbernnesse , and for the preparing of his minde to become teachable .

Now , that this legall sorrow may be wrought , it is fit to vse some choyce parcell of the law , which may reprooue some one notable sinne in men that are not as yet humbled . For sorrow for , and repentance * * Or , though but. euen of one sinne is for substance ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) sorrow for and repentance of all . Act. 8. 22. Repent therefore of this thy wickednes , and pray God , that if it be possible , the thought of thine heart may be forgiuen thee . Act. 2. 23. Him haue yee taken by the hands of the wicked , being deliuered by the determinate counsell , and foreknowledge of God , and haue crucified and slaine . Psalm. 32. 5.

Yea further , if any man being afflicted with the crosse , and with outward calamities haue only a worldly sorrow , that is , if he mourne not for sinne as it is sinne , but for the punishment of sinne , hee is not by and by to be comforted , but first this sorrow is to be turned into that other sorrow which is * * Godly . according to God : as is the counsell of Physitians in the like case . For if a mans life be in danger by reason of bloud gushing out at his nose : they commaund also that bloud bee let out in his arme or in some other place as the case requireth , that they might stay the course of the bloud which rusheth out at the nostrils , that so they might saue his life , who was readie to yeeld vp the ghost .

Then let the Gospell be preached , in the preaching wherof the holy Spirit worketh effectually vnto saluation . For whilst he reneweth men , that they may begin to will and to worke those things that are pleasing to God , he doth truely and properly bring forth in them that sorrow which is according to God and repentance vnto saluation .

To the hard-harted the Law must bee vrged , and the curse of the Law must bee denounced with threatning , together with the difficultie of obtaining deliuerance vntill they bee purified in the heart . Matth. 3. 7. And when hee saw many of the Pharises and of the Sadduces come to his baptisme , he said vnto them , O * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . progeny of Vipers , who hath forewarned you to flie from the wrath to come ? Matth. 19. 16. Good Master , what shall I doe that I may haue eternall life ? 17. And he said vnto him — if thou wilt enter into life , keepe the commaundements . Mat. 23. 13. Woe vnto you Scribes and Pharisies , hypocrites , because ye shut vp the kingdome of heauen before men : for yee your selues goe not in , neither suffer ye those that are entring in ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to go in , &c. Vers. 33. O Serpents , and progeny of Vipers , how shall ye escape the damnation of hell ?

But when the beginning of compunction doth appeare , they are presently to be comforted with the Gospell .

IIII. Some are humbled .

Here we must very diligently consider whether their humiliation bee compleat and sound , or but begun and but light or slight : lest that hee or they , receiuing comfort sooner than is meete , should afterwards wax more hard ; like iron , which being cast into the fornace becomes exceeding hard , after that it is once cold .

Let thy proceeding bee after this manner with those , that are humbled in part . Let the Law bee propounded , yet so discreetly tempered with the Gospell , that being terrified with their sinnes , and with the meditation of Gods iudgement , they may together also at the same instant receiue solace by the Gospell . Act. 8. 20. Then Peter said vnto him , thy monie perish with thee , because thou thinkest that the gift of God may be obtained by monie . 21. Thou hast neither part , nor fellowship in this busines , for thine hart is not right in the sight of God . 22. Repent therefore of this thy wickednes , and pray God , that if it be possible the cogitation of thine heart may bee remitted . 23. For I see that thou art in the gall of bitternes , and in the bond of iniquity . Gen. 3. 9. And the Lord God cried vnto Adam , and said vnto him , where art thou ? And God said , who hath shewed thee that thou art naked ? What , hast thou eaten of the fruit of that tree , of which I forbad thee to eat ? 13. And the Lord God said to the woman , what is this which thou hast done ? And the woman said , this Serpent hath seduced me , and I haue eaten . 15. Moreouer , I will put enmitie betwixt thee and this woman , and likewise betweene thy seede and her seede : this shall breake thine head , and thou shalt bruise his heele . 2. Sam. 12. Nathan being sent from God , by a parable which hee doth propound , he recalleth Dauid to the conscience of his fact , and pronounceth pardon to him being penitent .

The doctrine of faith and repentance and the comforts of the Gospell ought to be promulged and tendred to those that are fully humbled . Luk. 4. 18. The Spirit of the Lord is vpon me , therefore he hath annointed mee to preach glad tidings to the poore : he hath sent me to heale the contrite in heart , to preach deliuerance to the Captiues , and to the blind the recouerie of their sight , and to set at libertie those that were broken . Act. 2. 37. When they heard these things , they were pricked in heart , and said vnto Peter , and the rest of the Apostles , Men and Brethren , what shall wee doe ? 38. And Peter said vnto them : Repent and bee baptised euerie one of you in the name of Iesus Christ for the remission of sinnes . Matth. 9. 13. I came not to call the iust , but sinners vnto repantance .

V. Some doe beleeue .

To these must be propounded . 1. The Gospell of iustification , sanctification , and perseuerance . 2. The law without the curse , whereby they may be taught to bring forth fruites of new obedience beseeming repentance . Rom. 8. 1. There is no condemnation to those that are in Christ Iesus . 1. Tim. 1. 9. The law is not appointed for the righteous . Let the Epistle of Paul to the Romans be the example . 3. Howsoeuer the curse of the law is not to be vrged against the person that is righteous and holy in the sight of God , yet it is to be vrged against the sinnes of the person , which are remaining . And as a father doth oftentimes set his yron rods that are appointed for the seruants before the eyes of his sonnes , that they may be frayed : so the meditation of the curse is to be stirred vp very often in the faithfull themselues , left they should abuse the mercie of God to licencious liuing , and that they may be more fully humbled . For sanctification is but in part : therefore that the remainders of sinne may bee abolished , wee must alwaies begin with the meditation of the law , and with the feeling of sinne , and make an end in the Gospell .

VI. Some are fallen .

Those that are fallen are they , which doe in part fall from the state of grace .

Falling is either in faith or in manners .

Falling in faith is either in the knowledge of the doctrine of the Gospell , or in the apprehending of Christ .

Falling in knowledge is a declining into error , whether lighter or fundamentall .

Now vnto those that fall thus , that doctrine which doth crosse their error , is to be demonstrated and inculcated ( or beaten vpon them ) together with the doctrine of repentance , and that with a brotherly affection . Take for an example the Epistle of Paul to the Galatians . 2. Tim. 2. 25. Instructing them with meekenes that are ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) contrarilie affected : if God at any time will giue them repentance that they may know the trueth .

The fall which is in apprehending Christ , is desperation .

For the restoring of those that doe despaire , there are to be vsed a Triall , and the Remedie .

The Triall or Search is either of the cause of the temptation , or of their estate .

The triall of the Cause is made fitly by priuate confession . Iam. 5. 17. Confesse your sinnes one to another , and pray for one another that ye may be healed . But lest that confession should bee made a kinde of racke or torture , it must be limited with these prouisoes . 1. It ought to be free , and not compelled : because saluation depends not vpon it . 2. It must not be of all sinnes , but of those onely which wring the conscience , which vnlesse they doe reueale , greater danger may hang ouer their heads . 3. Let it chiefely be made to Pastours ; yet so as that we must know that it may be safely made to other faithfull men in the Church .

The Triall of their estate is , whereby we make diligent inquirie whether they be vnder the law , or vnder grace .

That this may manifestly appeare , we must by asking of questions first draw out of them , whether they be displeased with themselues , because they haue displeased God , that is to say , whether they hate sinne as it is sinne : which is the foundation of repentance vnto saluation . Secondly , we must demaund of them , whether they haue or doe feele in their heart a desire to be reconciled with God , which is the ground of a liuely faith .

When Triall is made , the Remedie must be applied vnto them out of the Gospell , which is double . First , some euangelicall meditations are to bee often inculcated and pressed vpon them : as 1. That their sinne is pardonable . 2. That the promises are generall in respect of beleeuers , and that they are indefinite in respect of particular men , and doe exclude no man . 3. That the will to beleeue is faith , Psalm . 145. 19. Reuel. 21. 6. 4. That sinne doth not abolish grace , but rather ( God turning all things vnto the good of those that are his ) doth illustrate it . 5. That all the works of God are done by contrarie meanes . Secondly , they must be intreated to stirre vp in them in the very bitternes of the temptation , their faith which hath lien in a swoune , and bin * * Sopitam fidem . couered ( as it were with ashes ) and that they would certainely set downe with themselues that their sinnes are forgiuen them , and that it would please them to struggle manfully in prayer either alone or with others against carnall sense and humane hope . And that they may performe these things , they must be very earnestly beaten vpon , and those that are vnwilling must in a manner bee constrained . Psalm. 130. 1. Out of the depths haue I called to thee , O Lord . 2. Lord listen vnto my voyce : let thine eares attend to the voice of my praiers . Psalm. 77. 1. My voice came to God when I prayed , my voice went to God , that hee would turne his eare ( vt aduertat aurem ) vnto me . 2. In the day of my distresse I besought the Lord . Rom. 4. 18. Who ( Abraham ) against ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) hope beleeued vnder hope , that he should be the father of many nations .

Now that these medicines may be of force , that ministeriall power of binding and loosing is to be vsed according to the forme prescribed in the word . 2. Sam. 12. 13. Then Dauid saidto Nathan , I haue sinned against the Lord : Wherefore Nathan saied to Dauid , Godhath also forgiuen thy sinne : thou shalt not dye . 2. Cor. 5. 20. Therefore wee are Embassadours in the name of Christ , God as it were beseeching you by vs : Wee pray you in the name of Christ that yee would be reconciled to God . And if perhaps Melancholie trouble the minde , the helpe of the medicine must be in priuate sought for .

Falling in manners is , when any faithfull man falleth to the committing of some actuall sinne in life . As Noahs drunkennesse , Dauids adulterie , Peters deniall &c.

To those that are fallen thus , forsomuch as grace remaining in respect of her vertue and habit may be lost for a time in respect of sense and working ; the Law must bee propounded being mixed with the Gospell : because a new acte of sinne requires a new acte ( or worke ) of faith and repentance . Isa. 1. 4. Ah , sinfull nation , a Isa. 1. 1 , 2 , 3 , 4. people laden with iniquitie , a seede of the wicked , corrupt children : they haue forsaken the Lord : they haue prouoked the holy one of Israel to anger , they are gone backeward . 16. Wash you , make you cleane , take away the euill of your works from before mine eyes , &c. 18. Come now , and let vs reason together , saith the Lord ; Though your sinnes were as crimsin , they shall bee made white as snow : though they were red like skarlet , they shall be as wooll .

VII . There is a mingled people .

Amixt people are the assemblies of our Churches . To these any doctrine may be propounded , whether of the Law or of the Gospell : if the * * i. If it be limited and meant to them . limitation and circumscription of the doctrine be made to those persons , for whom it is conuenient . Iohn 7. 37. Now in the last and great day of the Feast , Iesus stoode and cried , saying , If any man thirst let him come vnto mee and drinke . And this was the manner of the Prophets in their Sermons , to denounce iudgements and destruction to the wicked : and to promise deliuerance in the Messias to those that do repent . A * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . doubt . If any man shall despaire in the publike congregation , when the rest are hardened , what ought to be done ? * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ans. Let those that are hardened , heare the Law circumscribed within the limits of the persons , and of the vices : and let the afflicted conscience heare the voyce of the Gospell applied in speciall manner vnto it .

CHAP. VIII .

Of the kinds of Application .

APplication is either * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mentall or * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Practicall .

Mentall is that , which respecteth the minde : and it is either doctrine or * * Improouing , confuting . Redargution . 2. Tim. 3. 16. The whole Scripture is giuen by Gods inspiration , and is profitable for doctrine ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) for Redargution or improouing , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) for correction ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and for instruction ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in righteousnesse . 17. That the man of God may be perfect , being perfectly instructed vnto euery good worke .

Doctrine is that , whereby doctrine ( or teaching ) is vsed for the information of the minde to a right iudgement concerning things to be beleeued .

Redargution is that , whereby teaching is vsed for the reformation of the minde from error .

In confutations , which are made publikely before the assembly , these cautions must be vsed . 1. The thing that is determined ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) or the state of the question that is to bee discussed must bee throughly vnderstood . 2. Let those errors onely be reprooued , which trouble the Church , in which we liue : all other being altogether let alone , which doe either lie dead , or are externall : vnlesse some daunger bee readie to ensue of them . Matth. 16. Beware of the leauen of the Pharisees and Saduces . Mark . 9. Take heede , and beware of the leauen of Herod . Reue. 2. The men of Pergamus are warned to beware of the Nicolaitans , to whom some of them did assent . 3. If the error be out of the foundation of faith , the confutation must not onely be Christianlike , as it should be euer : but also a friendly , a gentle and brotherly dissention .

Practicall application is that which respecteth the life and behauiour . And it is instruction ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and correction , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Instruction is that , whereby doctrine is applied to frame a man to liue well in the * * Or gouernment of the familie , oiconomia . family , common-wealth , and Church . To this place belong consolation and exhortation . Rom. 15. 4.

Correction is that , wherby the doctrine is applied to reforme the life from vngodlines and vnrighteous dealing . Hitherto belongs admonition . This must be done , first generally , the circumstances of the persons being omitted . 2. Sam. 12. Nathan brings Dauid to the knowledge of his sinne by the helpe of a generall parable . Act. 19. 26. Ye see and heare , that not onely at Ephesus , but almost throughout all Asia , this Paul hath perswaded and turned away much people ( because he saith that those are not Gods which are made with hands . ) 35. Then the Towne Clerke , when hee had stayed the people , said , Ye men of Ephesus , &c. 37. Ye haue brought hither these men , which haue neither committed sacriledge , neither [ doe blaspheme ] your goddesse . Afterwards , if the former reproofe preuaile not , it must be vrged after a more speciall manner . 1. Tim. 5. 20. Them that sinne , rebuke openly , that the rest may also feare . But alwaies , in the very hatred of sinne , let the loue of the person appeare in the speeches : and let the Minister include himselfe ( if he may ) in his reprehension , that it may bee more milde and gentle . Dan. 4. 16. Then Daniel — said , My Lord , the dreame be to them that hate thee , and the interpretation thereof to thine enemies . 17. The tree , which thou sawest — it is thou , 19. Gal. 2. 15. We that are Iewes by nature , and not sinners of the Gentiles . 1. Cor. 4. 6. These things , Brethren , I haue by a kinde of figure translated to my selfe , and to Apollo for you , that yee might learne by vs not to be wise aboue that which is written .

Now these foure kinds of application doe offer themselues in euery sentence of the Scripture . I will also set downe that example , which Illyricus hath propounded .

Illyricus in his booke of the way to vnderstand the Scriptures . Tract. 1.

Matth. 10. 28. Feare yee not them which kill the bodie , but are not able to kill the soule : but rather feare him , which is able to destroy both soule and bodie in hell . 29. Are not two Sparrowes sold for a farthing , and one of them shall not fall on the ground without your Father ? 30. Yea , and all the haires of your head are numbred . 31. Feare yee not therefore , yee are of more value than many Sparrowes .

It were easie to draw from hence many doctrines : partly of the confession of the faith : and partly concerning ( Gods ) prouidence .

* * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Doctrine 1. That it is needfull for vs publikely to professe the doctrine which we know , so often as there is need . 2. That wee must make confession also with the hazzard of goods and life . 3. That our life should bee contemned in comparison of Christ and his trueth . 4. That eternall punishments to be suffered both in soule and bodie are prepared for those that are not affraid to denie Christ , and his trueth . 5. That God is intent and readie to gouerne vs , that we might make our confession aright . 6. That the prouidence of God is not onely generall , but also speciall , which is diligently occupied about all our smallest matters , yea euen the haires of our head .

* * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Redargution . 1. Those doe erre , who thinke it to bee sufficient , if in heart they doe embrace the faith and a right opinion concerning religion : and that it is at a mans choise in the meane season to graunt or affirme any thing before men , as the condition of the place , time , and persons requireth ; especially when the life seemeth to be in imminent danger to be lost . 2. The Epicures erre , in that they denie the diuine prouidence : because they thinke it too base for the Maiestie of God to take care of humane affaires . 3. The Stoicks doe erre , who imagine that all things are gouerned by the fate , ( or an vnresistable & violent necessitie . ) 4. They doe erre who make chaunce and fortune , without any wise ordination of the diuine prouidence . 5. The Pelagians do erre in giuing more than is due to mans strength , as if it were put in mens power to embrace the faith at their pleasure , to continue constant in the same , and to confesse it to the end without feare . 6. They doe erre , who doe leane more vpon outward things and inconstant riches , than vpon the power and goodnesse of God .

* * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Instruction . 1. Thou must to the vtmost of thy power labour to haue the true feare of God before thine eyes : because thou now hearest that one God is to be feared aboue all men .

2. Thou must learne such a contempt of humane things , as that thou maist alwaies desire , hauing forsaken them , to depart hence , and to bee ioyned together with Christ in the heauens . 3. The consideration of ( Gods ) speciall prouidence doth cause thee to thinke of the presence of God that Beholder , to craue his helpe , and also to beleeue that thou art helped in all things , and finally that there is no danger so terrible , but hee both can and will deliuer thee from , when it is fit .

* * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Correction . 1. These words of Christ correct their negligence , who in their prayers do not craue of God sincere loue , that being inflamed with it they may not refuse to lay downe their life for his name . 2. The negligence of those men is also taxed , which doe not acknowledge and behold the prouidence of God shewing it selfe in all things . 3. Those are reproued , who giue not God thanks for vouchsafing to gouerne and defend vs and all things that belong vnto vs by his prouidence . 4. Those are reprooued , that abuse the good creatures of God , seeing that it is manifest that God hath care of all things .

Thus any place of Scripture ought to be handled : yet so as that all the doctrins be not propounded to the people , but those onely , which may bee fitly applied to our times and to the present condition of the Church . And they must not onely be choice ones , but also few , lest the hearers bee ouercharged with their multitude .

CHAP. IX .

Of Memorie in Preaching .

BBecause it is the receiued custom for Preachers to speak * * Memoriter . by heart before the people , some thing must bee here annexed concerning memory .

Artificial memorie , which standeth vpon places and images , will very easilie without labour teach how to commit sermons to the memorie : but it is not to be approoued . 1. The animation of the image , which is the key of memory , is impious ; because it requireth absurd , insolent and prodigious cogitations , and those especially , which set an edge vpon and kindle the most corrupt affections of the flesh . 2. It dulleth wit and memorie , because it requireth a threefold memorie for one : the first of the places : the second of the images : the third of the thing that is to be declared .

It is not therefore an vnprofitable aduise , if he that is to preach doe diligentlie imprint in his mind by the helpe of dsposition either axiomaticall , or syllogisticall , or methodicall the seuerall doctrines of the place he meanes to handle , the seuerall proofes and applications of the doctrines , the illustrations of the applications , and the order of them all : in the meane time nothing carefull for the words , Which ( as Horace speaketh ) will not vnwillingly follow the matter that is premeditated . Uerbaque praeuisam rem non inuita sequentur .

Their studie hath many discommodities , who doe con their written sermons word for word . 1. It asketh great labour . 2. He which through feare doth stumble at one word , doth both trouble the congregation , and confound his memorie . 3. Pronunciation , action , and the holie motions of affections are hindred ; because the mind is wholly bent on this , to wit , that the memorie fainting now vnder her burthen may not faile .

CHAP. X.

HItherto hath bin spoken of the preparation or prouision of the sermon : the Promulgation or vttring of it followeth .

In the Promulgation two things are required : the hiding of humane wisedome , and the demonstration ( or shewing ) of the spirit .

Humane wisedome must bee concealed , whether it be in the matter of the sermon , or in the setting forth of the words : because the preaching of the word is the Testimonie of God , and the profession of the knowledge of Christ , and not of humane skill : and againe , because the hearers ought not to ascribe their faith to the gifts of men , but to the power of Gods word . 1. Cor. 2. 1. When I came vnto you brethren , I came not with the eminencie of eloquence or of wisdome , declaring vnto you the testimonie of God . 2. For I did not decree to know any thing among you but Iesus Christ , and him crucified . 5. That your faith should not consist in the wisedome of men , but in the power of God .

If any man thinke that by this meanes barbarisme should bee brought into pulpits ; hee must vnderstand that the Minister may , yea and must priuatly vse at his libertie the artes , philosophie , and varietie of reading , whilest he is in framing his sermon : but he ought in publike to conceale all these from the people , and not to make the least oftentation . Artis etiam est celare artem ; it is also a point of Art to conceale Art .

The Demonstration of the spirit is , when as the Minister of the word doth in the time of preaching so behaue himselfe , that all , euen ignorant persons & vnbeleeuers may iudge , that it is not so much hee that speaketh , as the Spirit of God in him and by him . 1. Cor. 2. 4. Neither was my speech and my preaching in the perswasiue words of mans wisedome , but in the demonstration of the spirit and of power . And 14. 42. If all prophecie , and there enter in an vnbeleeuer , or one that is ignorant , hee is reprooued of all , be is iudged of all . 25. And so the secrets of his hart are disclosed , & so falling vpon his face , he willworship God , returning word that God indeed is among you . And 4. 19. I wil come vnto you shortly — and I wil know not their * * Non verba , sed virtutem . words that are puffed vp , but their power . 20. For the kingdome of God is not in words but in power . Mich. 3. 8. I am filled with power by the spirit of the Lord , and with iudgement and might to shew Iacob his defection , and to Israel his sinne . This makes the ministerie to bee liuely and powerfull . Luk. 11. 27. And it came to passe , when he had spoken these things , that a certaine woman of the multitude lifting vp her voyce said vnto him , Blessed is the wombe that bare thee , and the breasts that gaue thee sucke .

This demonstration is either in speech or in gesture .

The speech must be spirituall and gracious .

That speech is spirituall , which the holy Spirit doth teach . 1. Cor. 2. 13. Which things also we speake , not in the words , which mans wisedome teacheth , but which the holy Ghost teacheth , comparing spirituall things with spirituall things . And it is a speech both simple and perspicuous fit both for the peoples vnderstanding and to expresse the maiestie of the spirit . Act. 17. 2. Paul disputed with them three sabbath dayes out of the Scriptures . 3. Opening ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and shewing that Christ must suffer and rise againe . Gal. 3. 1. O yee foolish Galatians : — to whom Iesus Christ before was described in your sight , and among you crucified . 2. Cor. 4. 2. But wee haue cast from vs the clokes of shame , and walke not in craftines , neither handle we the word of God deceitfullie : but in declaration of the trueth wee approoue our selues to euery mans conscience in the sight of God . 3. If our Gospell be then hid , it is hid to them that perish . 4. In whom the God of this world hath blinded the mindes , that is , of the infidels . &c.

Wherefore neither the words of arts , nor Greeke and Latin phrases and quirks must bee intermingled in the sermon . 1. They disturbe the mindes of the auditours , that they cannot fit those things which went afore with those that follow . 2. A strange word hindreth the vnderstanding of those things that are spoken . 3. It drawes the mind away from the purpose to some other matter .

Here also the telling of tales , and all profane and ridiculous speeches must be omitted .

The speech is gracious , wherein the grace of the heart is expressed . Luk. 4. 22. And all bare witnes of him , and wondred at the gracious words , which proceeded out of his mouth . Iohn 7. 46. The Officers answered , neuer man spake like this man .

Grace is either of the Person , or of the Ministerie .

Grace of the person is the holines of the heart , and an vnblameable life : Which howsoeuer it makes not a Minister , yet is it very necessarie . 1. Because the doctrine of the word is hard both to bee vnderstood and to bee practised , therefore the Minister ought to expresse that by his example , which he teacheth , as it were by a type . 1. Pet. 5. 3. Not as though yee were Lords ouer Gods heritage , but that yee may be examples ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 types ) to the flocke . 1. Tim. 4. 12. Be an example to the faithfull , both in word and conuersation . Phil. 4. 8. Furthermore , brethren , whatsoeuer things are true , whatsoeuer things are honest — thinke on these things . 9. Which yee haue both learned , and receiued , and heard , and seene in me , those things doe , and the God of peace shall be with you . 2. He that is not godly , howsoeuer he may vnderstand the scriptures , yet doth he not perceiue the inward sense and experience of the word in his heart . Psalm. 25. 8. The Lord is good and right , therefore he teacheth sinners his way . 9. He maketh the meeke to walke in the Law , and teacheth the meeke his way . Amos 3. 7. Surely the Lord God will doe nothing , but he reuealeth his secret to his seruants the Prophets . Gen. 18. 17. And the Lord said , Shall I hide from Abraham the thing which I am about to do ? 18. Seeing that Abraham shall be indeede the father of a great and mightie nation , &c. 29. For I know him that he will command his sonnes and his household after him , that they keepe the way of the Lord to doe righteousnes and iudgement . 3. It is a thing execrable in the sight of God that godly speech should bee conioyned with an vngodly life . Psalm. 50. 16. 17. Vnto the wicked God saith , what hast thou to doe to declare mine ordinances , and to take my couenant into thy mouth , seeing thou hatest to be reformed . It is a strange sight to see him , that is the guide of the way to others , to wander out of the way himselfe , and to see a Physitian of others to be full of botches himselfe in the meane while , as Nazianzene speaketh . 4. It is an ecclesiasticall secret : That the Minister ought to couer his infirmities , that they bee not seene . For the simple people behold not the ministerie , but the person of the Minister . Herod heard Iohn Baptist willingly , not because hee was a good minister , but because he was a good man . Mark . 6. 20. Well saith * * In verse . Nazianzene , He that teacheth sound doctrine , and liues wickedly , reacheth that with one hand , which he cleeketh away with the other . Chrysostome vpon the 25. of Matthew saith : The doctor of the Church by teaching well and by liuing wel instructeth the people how they ought to liue well : but by liuing ill he doth instruct God how to condemne him . And in his 30. Hom. in Act. It is an easie matter to shew wisedome in words , teach me to liue by thy life : this is the best teaching . For words make not such an impression in the soule as workes doe . 5. A Minister , that is wicked either openly or secretly , is not worthie to stand before the face of the most holy , and the almightie God . Ier. 15. 19. Therefore thus saith the Lord , If thou returne , then will I bring thee againe and thou shalt stand before me . Isai. 6. 6. Then flew one of the Seraphims vnto me with an hot coale in his hand , which hee had taken from the Altar with the tongues . 7. And hee touched my mouth and said , Loe , this hath touched thy lips , and thine iniquitie shall bee taken away , and thy sinne shall bee purged . 8. Also I heard the voyce of the Lord , saying , Whom shall I send ? and who shall goe for vs ? Then I said , Here am I , send me . Leuit. 10. 3. Then Moses said to Aaron , This is that which the Lord said , I will be sanctified in them that come neere vnto me , and I will bee glorified before the sight of all the people . And hence it is that the iudgements of God remaine for wicked Ministers to tremble at . 1. Sam. 2. 17. Therefore the sinne of the young men was very great before the Lord : for men abhorred the offering of the Lord . &c. ver. 25. They obeyed not the voyce of their father , because the Lord meant to slay them .

The parts of sanctitie are especially , 1. A good conscience . 2. Cor. 1. 12. For our reioycing is this , the testimonie of our conscience , that in simplicitie and godly sinceritie , and not in fleshly wisedome , but by the grace of God , wee haue had our conuersation in the world . 1. Timothie 1. 19. Keeping faith and a good conscience , which some hauing put away as concerning the faith haue made Ship-wreck . Act. 24. 16. And herein I endeauour my selfe to haue alway a cleere conscience towards God , and towards men . If this bee wanting , the mouth of the speaker is shut . Isai. 56. 10. Their Watchmen are all blind : they haue no knowledge , they are all dumbe dogges , they cannot barke , they lie and sleepe , and delight in sleeping . 2. An inward feeling of the doctrine to be deliuered . Wood , that is capable of fire , doth not burne , vnles fire be put to it : and he must first be godly affected himselfe , who would stirre vp godly affections in other men . Therefore what motions a sermon doth require , such the Preacher shall stirre vp priuatly in his owne mind , that hee may kindle vp the same in his hearers . 3. The feare of God , whereby , being throughly strucken with a reuerent regard of Gods Maiestie , hee speaketh soberly and moderately . 4. The loue of the people . 1. Thess. 27. But were gentle amongst you , as a nurse that cherisheth her children . And that this affection may appeare , the Ministers dutie is to pray seriously and feruently for the people of God . 1. Sam. 12. 23. God forbid that I should sin against the Lord and cease praying for you . 5. The Minister must also be ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) venerable , that is , such a one as is to be reuerenced for constancie , integritie , grauitie and trueth-speaking , who also knoweth how to performe reuerence to others either priuatly or publikely , as is befitting the persons of all his hearers . 6. Hee must bee ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) temperant , who restraineth inwardly his ouer vehement affections , and hath his outward fashions and gestures moderate and plaine , by the which dignitie and authoritie may bee procured and preserued . Therefore hee must be neither couetous ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a louer of siluer ) nor ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) a follower of wine , nor litigious , nor a striker , nor wrathfull : And let the young men exercise themselues to godlines , and flie the lusts of youth . 1. Tim. 4. 7.

The grace of the ministerie is . 1. to be apt to teach ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) 1. Timothie 3. 2. Now Pauls meaning is , that it is not only decent and laudable if this gift be had , but also that it is so necessary , as that may not be wanting . For this consideration Nazianzene refused a bishopricke : and Theophylact vpon this place saith , that this dutie of teaching is especially of all other necessarie to be found in Bishops . In the Nicene and Miletian Councell , this was imposed in stead of a punishment , to hold the name of a Minister , but not to preach the Gospell . 2. Authoritie , whereby he speaketh as the Embassadour of the great Iehouah . Tit. 2. 15. These things speake and exhort , and rebuke with all authoritie . 1. Pet. 4. 11. If any man speake , let him speake as the oracles of God . 3. Zeale , whereby being most desirous of Gods glory he doth endeuour to fulfill and execute the decree of election concerning the saluation of men by his ministerie . Iob 32. 18. I an full of matter , and the spirit within me compelleth me . 16. Behold , my bellie is as the wine which hath no vent , and like the new bottels that brast . 2. Tim. 2. 25. Instructing them — prouing if God at any time will giue them repentance , that they may know the trueth . Col. 1. 28. 29. Admonishing euery man — that wee may present euery man perfect in Christ Iesus .

Gesture is either in the action of the voyce or of the bodie .

The voyce ought to be so high , that all may heare . Isai. 58. 1. Crie aloud , and spare not : lift vp thy voyce like a trumpet . Iohn 7. 37. In that last and great day of the feast Iesus stood vp and cried , Act. 2. 14. And Peter standing with the eleuen lift vp his voyce and said .

In the doctrine hee ought to bee more moderate , in the exhortation more feruent and vehement .

Let there be that grauitie in the gesture of the body , which may grace the Messenger of God . It is fit therefore , that the trunke or stalke of the bodie being erect and quiet , all the other parts , as the arme , the hand , the face and eyes haue such motions , as may expresse and ( as it were ) vtter the godly affections of the heart . The lifting vp of the eye and the hand signifieth confidence . 2. Chron. 6. 13. Salomon made a brazen scaffold , and set it in the middest of the court — and vpon it hee stoode , and kneeleddowne vpon his knees before all the congregation of Israel , and stretched out his hands towards heauen . 14. And said , O Lord God of Israel , &c. Act. 7. 55. And Steuen being full of the holy Ghost , bending his eies vp to heauen beheld the glory of God . The casting downe of the eyes signifieth sorrow and heauines . Luk. 18. 13. But the Publican standing afarre off would not so much as lift vp his eyes vnto heauen , but hee smote his breast saying , God be mercifull to me a sinner .

Concerning the gesture other precepts cannot be deliuered ; only , let the ensample of the grauest Ministers in this kind be in stead of a Rule .

CHAP. XI .

Of conceiuing of Prayer .

HItherto hath bin spoken concerning Preaching of the word : it remaineth now to speake of the conceiuing of praiers : which is the second part of Prophecying , whereby the Minister is the voyce of the people in calling vpon God . Luk. 11. 1. One of his Disciples said vnto him , Lord , teach vs to pray , as Iohn also taught his Disciples . 1. Sam. 14. 24.

Here are to be considered :

1. The matter thereof , first the wants and sinnes of the people : and then the graces of God and the blessings they stand in neede of . 1. Tim. 2. 1. I exhort therefore aboue all things , that supplications — be made for all men . 2. For Kings and those that are in authoritie . Tertul. Apolog. saith , Wee doe all pray for all Emperours , that they may obtaine a long life , a quiet raigne , a safe familie , couragious armies , a faithfull Counsell , loyall subiects , a peaceable world , and whatsoeuer things are desired of a man and of Caesar , Againe : Wee pray for Emperours , for their ministers and powers , for the state of the time , for the quietnes of their affaires , and for the delaying of their death . The Lords prayer reduceth this matter to sixe heads , which are Gods glorie , kingdome , obedience , the preseruation of the life , the remission of sinnes , and the strengthning of the spirit .

2 The forme thereof . 1. Let there be one voyce , and that the Ministers alone , the people being in the meane while silent , and shewing their assent at the end , by saying Amen . Act. 4. 24. Who when they had heard these things , they lift vp their voyce with one accord vnto God , and said , &c. Nehem. 8. 6. And Ezra praised the Lord the great God , and all the people answered , Amen , Amen . 1. Cor. 14. 16. Else , when thou blessest with the spirit , how shall he that supplieth the place of the vnlearned say Amen at thy giuing of thankes . Iustine in his 2. Apolog. to Antoninus , saith : When the ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) President hath finished his prayers and thankes-giuings , all the people that are present , crie out with a fauourable approbation , saying , Amen . Athanasius Apolog. ad Constant. Imp. Euseb. lib. 7. cap. 8. Ierome Prooem. 2. in Gal.

2. Let the voyce bee vnderstood . 1. Cor. 14. 15. I will pray with the spirit , I will pray also with the vnderstanding : I will sing with the spirit , I will sing with the vnderstanding also .

3. Let the voice be continued , not iagged and abrupt , that idle repetitions may be auoided , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Matth. 6. 7.

4. The parts , which are three : Consideration , Ordering , and Vttering of it .

Consideration is that , whereby fit matter for the framing of prayers is diligently searched for .

Ordering is that , whereby the matter being found out is disposed in the mind in a certaine order .

Prolation or vttring of it is that , whereby it is orderly pronounced in publike to the edifying of the people .

Trin-vni Deo Gloria .