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 [Page 2] 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.

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, [Page 3] and Heman and Ieduthun, who were singers, prophecied with Harpes, with Uials, and with cymbals. 1. King. 18. 26. The Prophets of Baal called vpon the name of Baal from morning to noone. 29. And when mid-day was passed, and they had prophecied vntill the offering of the euening sacrifice.

And euery Prophet is partly the voyce of God, to wit, in preaching: and partlie the voyce of the people, in the acte of praying, Ier. 15. 19. If thou take away the precious frō the vile, thou shalt be as it were My Mouth. Nehe. 8. 6. And Hezra bles­sed the Lord the great God, and all the people answered Amen.

Preaching of the word is Prophecying in the name and roome of Christ, where­by men are called to the state of Grace, and conserued in it. 2. Cor. 5. 19. And hath committed to vs the word of reconciliation. 20. Therefore wee are Embassadours for Christ: as though God did beseech you by vs, we pray you in the name of Christ, that ye be reconciled to God. 2. Thes. 2. 13. 14. God hath from the beginning elected you to sal­uation, through sanstification of the Spirit, and faith embracing the trueth: whereunto [Page 4] 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.

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 [Page 5] 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 [Page 6] 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 [Page 7] 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 [Page 8] 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 y ^• 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 [Page 9] 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, [Page 10] 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 narratiō 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, [Page 11] 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 [Page 12] 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.

[Page 13] 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 [Page 14] 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 [Page 15] 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.
• [Page 16] 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 cōfirme 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.

[Page 17] 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.

[Page 18] 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 [Page 19] 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 thē. 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 [Page 20] (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; [Page 21] 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.

[Page 22] 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 [Page 23] 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 cōtaineth 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 [Page 24] 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 pen­men 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 [Page 25] 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.

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 [Page 26] 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 Testamēt. will be more easie when they are read. When all this is done, learne first the dogmati­call [Page 27] 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 iu de 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 restoratiō 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 [Page 28] 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 [Page 29] 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 [Page 30] very often offer thēselues with a doubtful signification, so as that thou canst not tell, if thou write thē 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 y ^e Masse. The tropologicall is, therefore something [Page 31] 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, [Page 32] 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 [Page 33] 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.

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

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.

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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.

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

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.

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

[Page 42] Places, which agree in sense, are those that haue the same meaning. Here excel­leth the comparing of a generall place with a special exāple in the same kind: as

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,

CHAP. V.

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 [Page 46] of the place propounded doe agree with the circumstances of the same place, it is the pro­per meaning of the place. As for example;

Act. 10. 43. To him also giue all the Pro­phets witnes, that through his name, all that beleeue in him, shall receiue remission of sins. The significatiō of the words of this place is very manifest, to wit, that Iesus Christ doth giue righteousnesse and euerlasting life to those that doe beleeue in him. And this sense wee doe presently admit without any delay, because wee see that it doth a­gree with the analogie of faith and with the holy scriptures.

We must further know, that euery arti­cle and doctrine concerning faith and maners, which is necessary vnto saluation, is very plainely deliuered in the Scrip­tures.

Crypticall or hidden places are those, which are difficult and darke: for the ex­pounding of them let this be thy Rule and leader.

If the natiue (or naturall) signification of the words doe manifestly disagree with, either the analogy of faith, or very perspicuous pla­ces of the Scripture: thē the other meaning, [Page 47] 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 [Page 48] 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.

[Page 49] 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.

[Page 50] 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. [Page 51] 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.

CHAP. VI.

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 [Page 91] 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 [Page 92] 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 y ^e 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.

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[Page 94]

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.

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[Page 96] 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 [Page 97] 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 [Page 98] 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 [Page 99] 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.

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 [Page 100] 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 [Page 101] 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 [Page 102] 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:

CHAP. VIII.

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.

[Page 123] 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, [...].

[Page 124] 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 [Page 125] 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.

CHAP. IX.

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.

[Page 131] 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. Uerba (que) 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 [Page 133] 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 [Page 134] 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 amōg 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 [Page 135] 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. [Page 136] 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, [Page 137] 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 [Page 138] 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 y ^e 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. [Page 139] 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.

[Page 140] 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, [Page 141] 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 amōgst 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 [Page 142] 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 [Page 143] 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 [Page 144] 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.

HItherto hath bin spo­ken cōcerning 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 [Page 146] 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 [Page 147] 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.