The Faithful Shepherd, Chapter 8
CHAP. VIII. Of gathering doctrines from the Text.
AFter Interpretation Logicall, Grammaticall, and Rhetoricall, doubtfull things being reſolued, and obſcureWhat a Doctrine is. made plaine, followes the Collection of Leſſons or Doctrines, which are propoſitions drawen from the Scripture, teaching ſomewhat to be beleeued, onelyonly for informing of the iudgement. Heere firſt a Teacher muſt begin to builde, that knowledge may goe before zeale to guide the ſame: this of ſome is called the Didaſcalike or Doctrinal part of a Sermon, wherein a trueth is deliuered and confirmed; by this we onelyonly learne to know and beleeue: But to effect and doe is another part of the Sermon, following vponupon this: As for example. This is a plain Doctrine deliuered by the holy Ghoſt, Prou. 29. 18. Where there is no viſion, the people periſh: This onelyonly informeth my iudgement to take knowledge of a thing, which is this; That they which want the preaching of Gods word, are in a fearefull eſtate; it is neither exhortation, dehortation, reprehenſion, commandement, promiſe, nor any ſuch thing, (for theſe indeed are conſequents of doctrines.) Many ſuch places be, which are euident doctrines of themſelues: Roman. 8. 1. 1. Corint. 2. 14. Galath. 3. 10. 11. Hebr. 13. 4. Pſalm. 19. 17. and a thouſand moe; out of which if we pleaſe, we need not ſtand to makeHow to handle a did aſcalike text, or a Scripture which is a doctrine of it ſelfe. A particular explanation of euerie word. other collection of Doctrines (except from the emphaſis of a word, as an obſeruation by the way) but foorthwith come to the vſe which is to be made therof, after the words be explaned, and a briefe Paraphraſe made thereon. As for example, take theſe words of Salomon, Prouerb. 29. 18.
They are a Doctrine of themſelues as other Prouerbes be: Heere then begin to expound the words thus: Where there is no: in the Hebrue it is onelyonly, in not, a Prepoſition with an Aduerbe, in ſtead of a Noune; meaning in the want, or in not hauing viſion. Viſion, this word is diuerſly taken in Scripture: firſt for an ordinarie meanes wherby GodThe diuers acceptions of a word, and the ſame prooued. reuealed his will to his Prophets, as Numb. 12. 6. and 24. 4. Secondly, for a more ſpeciall manifeſting of himſelfe to Moſes, as Numb. 12. 8. Thirdly, for the place of viſions, Ieruſalem, Eſai 22. Fourthly and laſtly, for the word of the Prophets, the meſſengers of God to his people, Eſai 1. 1. Obediah 1. 1. where by viſion is meant prophecie, andObediah 1. 1. viſion and prophecie both one, 2. Chron. 32. 32. Act. 2. 17. Seers and Prophets were one, 1. Sam. 9. 9. Preaching is alſo called Prophecying, 1. Cor. 14 1. 2. 3. 4. 5. 13. which ſtands in the interpretation of the Scriptures, verſ. 13. or expounding thereof, verſ. 5. by words which may be vnderſtood, v 9.What preaching is. to edifie, exhort, comfort and inſtruct the Congregation, verſ. 3. 4. 19. In this laſt ſenſe muſt this word viſion be taken,After that the diuers ſignification of the word is noted, them ſet downe one proper and apt for the text, and prooue how that, and not the other is fitteſt. The emphaſis is noted, and how it ſerues to the purpoſe. and not in any of the three former ſenſes; for this propoſition is generall and euer true; but if we put in ſtead of viſion, Hieruſalem, it would be abſurd to ſay, Where there is no Hieruſalem, the people periſh: or, vnderſtand it of viſion to Moſes, or the other which were but temporary, & are ceaſed▪ muſt therfore we periſh? It is to be interpreted therfore, preaching, called viſion and prophecie for the excellencie thereof; ſo do alſo the learned expound it. The people, that is, perſons of all ſorts, and not onelyonly the ruder multitude; the word is generall, and conteineth all. Periſh, there is a ſingular emphaſis in this word, and therefore interpretors diuerſlietranſlate it, To ceaſe and leaue off; to decay; to go backe, to rebell, to be naked, to periſh: all which doe well agree to this matter in hand. So it is, as if Salomon had ſaid more at large; Where men are without, and want the trueA paraphraſe briefe in ſignificant words, according to the explanation, acceptation, and emphaſis of the words. preaching of Gods word; there all ſorts of men begin to giuegive ouer good things which before they delighted in, they decaie in graces, and fall backe, become rebellious and wickedly diſpoſed, whereby they make themſelues naked of all graces, yea of Gods fauour, expoſing themſelues to their ſpirituall enemies, and ſo periſh and come to deſtruction. Thus you ſee the doctrine explaned and enlarged by a paraphraſe, to the capacitie of leuerie one; whereof in the next place are vſes to bee made, and then as one thinks good, he may make ſome obſeruation beſides, after the explanation, acception, emphaſis, &c.
The gathering of a doctrine, is where the doctrine is notWhat it is to gather a doctrine, and when, and alſo how. expreſſed in the text, and is collected by good conſequent neceſſarilie. The doctrine is not to bee written from the text, as if the text were drawen to the leſſon; and not the doctrine from it; but muſt follow iuſtâ conſequentiâ; ſo is the collection foreign and foreign, which is by helpe of Logicall affection of arguments; from a generall to a ſpeciall; from the whole, to the parts; from the proper adiunct, to the ſubiect; and from the cauſe, effect, ſubiect, contraries, comparats, definition and diſtribution. As for example: Ierem. 31. 31. I will make a new couenant; out of which, this doctrine I gather from the adiunct: That the Law of Moſes was not to bee perpetuall, but for a time till an other come in place thereof. Hebr. 13. 4. Hence this doctrine ariſeth: It is lawfull for Miniſters to marrie, and their marriage is honorable, which followes by iuſt conſequent, a genere ad ſpeciem, and is as good a doctrine, as if it had been ſaid expreſly; the marriage of Miniſters is honorable, and the bed vndefiled. And thus he that ſo collects doctrines and deliuers them, is to bee heard as the mouth of God. And hee that thus can doe, is an Apollo… in Gods Church, mightie in the Scriptures, ſhewing by Scripture that which he teacheth, Act. 18. 24. 28. and ſhall conuince the conſciences of gaine-ſaiers, and eſtabliſh the trueth in the hearts of the beleeuers, and be bold to vrge it vponupon the hearers, as ſpeaking with iudgement from authoritie.
In gathering doctrines which may be diuers waies obſerued,Whence to collect doctrines. proceed in this order, both naturall, helpefull to memorie, and alſo will occaſion a man to thinke of manie leſſons.
I. From the occaſion of that Scripture; as diuers occaſionsFrom the occaſion. were of the Pſalmes, of S. Pauls Epiſtles of the ſpeeches of our Sauiour Chriſt; of the Sermons in the Acts; and the ſame of other Scriptures, ſometimes one, ſometimes an other, and ſo accordingly may many doctrines be gathered.
II. From the coherence (when it is) with the other wordsFrom the coherence, whether it be a bare affirmation or negation. A reaſon, or moe reaſons of that which went before: a preuention of an obiection: a concluſion in that place of Scripture:
If a Reaſon, it may teach to obſerue, that a reaſon is to be giuen of that which is deliuered for confirmation, and that a bare aſſertion without proofe is not ſufficient.
If the matter bee followed, but without any reaſon annexed, it may ſhew the ſame ſufficiently prooued, and eaſie to be receiued.
If moe reaſons bee brought in, and the matter much vrged, and largely ſtood vponupon, it argues the neceſſity of that point; the earneſt endeuour of the author therein, & that it is hardlie receiued of men as it ought, or eaſily reiected ason: a ſimilitude, an exhort. dehortat. commandement, &c. it ought not to be.
If the words be a preuention of an obiection, wee may gather that in teaching, there is as well required wiſdome to preuent a foe, as to inſtruct a friend.
If a concluſion; a time to be obſerued to end eueryevery thing, wherein is wiſedome how farre to ſpeake in a matter, and when to conclude and be ſilent.
If the words bee a ſimilitude, to illuſtrate the matter; it may not the obſcuritie of the point handled, or the plaine and euident dealing of the Author, noting withall the kind of ſimilitude, and whence it is fetched.
Laſtly, If an exhortation, threat, promiſe, &c. wee may collect the vſe of them, for that end which the ſpirit vſeth them.
Alſo from Commandement affirmatiue and exhortations; that we are vnapt and ſlow to a thing. From Commandement Negatiue and dehortation; our aptneſſe to a thing. Withall prooue the exhortation to be neceſſarie, or dehortation, alſo promiſes and threats by other Scriptures and examples; and ſhew wherein alſo the promiſes and threats made, doe ſtand, and in what particulars.
III. From the ſcope and maine drift of the words:From the ſcope. There is but one true ſenſe of a place, one ſcope, and one proper doctrine or propoſition. Of a generall propoſition or doctrine gathered out of many words, from the moſt principall ſcope. which doctrine is chiefe and principall of that Scripture As there is but one drift, ſo but one proper and moſt naturall doctrine of that place, which though it may be deliuered in a few words, yet it is conteined ſometimes in many, ſometime in fewer verſes or words. As for example.
In handling the Epiſtle to the Romans, after the Preface to come to the matter, we ſhall finde the firſt ſcope and principall propoſition, conteining the ſame, to bee this: That there is but one way for all, Iew or Gentile to attaine ſaluation, euen by the faith in Chriſt, wrought by the Goſpell, the power of God to ſaluation: which doctrine is conteined and followed from the 16. verſe of the firſt Chapter, to the beginning of the 19. chap. whereunto all that is ſpoken is to be referred, as conteining reaſons to confirme the ſame.
But now heere note, as there is a generall ſcope, and ſo aPropoſitions or doctrines leſſe generall drawen from the words which hauehave a more ſpeciall ſcope. The leſſe generall prooueth the more generall. doctrine; ſo are there other propoſitions leſſe generall conteined within the ſame, and ſerue to prooue the more generall; the words hauing a generall ſcope to prooue likewiſe theſe leſſe generall propoſitions. As to declare my meaning: The generall and principall propoſition you heare what it is, now beſides, the Apoſtle deliuers other propoſitions, Generall as Rom. 3. 9. All men are ſinners; which doctrine is conteined from the 18. verſ. of the firſt chap. to the 19. verſe of the 3. chap. Againe, that the workes of the Law iuſtifie none: That faith alone iuſtifieth. All which propoſitions, as they proue the principal ſcope; ſo the verſes wherein theſe prepoſitions are ſet downe, muſt yeeld theſe doctrines, & the words muſt be applied to proue the ſame: For wee cannot inferre by a true immediate conſequent, the principall propoſition out of them, which hauehave aSome verſes or words, which come in by the way, prooue not other propoſitions either general or ſpeciall, but hauehave an eſpeciall drift as the occaſion is, for which they are brought, and ſo thereafter is the doctrine thence to be collected. more particular ſcope. Again, this is to be marked, that manie things come into a diſcourſe by the way, in handling of a matter, which are carefully to be obſerued & taken heede vntounto, which neither ſerue to prooue either the principall ſcope, or the leſſe generall doctrines; but comming in by way of preuention or other occaſions hauehave (as I may ſaie) their indiuiduate ſcope: and ſo their like diſtinct and ſeuerall doctrines by themſelues, as Rom. 3. 1. 2. where the ſcope is not that all are ſinners; but to ſhew by way of preuention; that though the Iewes as well as the Gentiles be vnderunder ſin: yet hauehave they their preferment aboue theſe: there is the ſcope differing, the doctrine muſt differ alſo. So the v. 3. and 4. proue not the prerogatiue of the Iewes; the ſcope of the two firſt verſes: but are brought in by occaſion of the Apoſtles owne words, to preuent them. The purpoſe whereof is to ſhew that God is true and iuſt in his word and promiſe (though ſome do not beleeue the ſame) and is not without effect.
Thus we ſee ſcope vponupon ſcope in handling one chiefe point; where alſo wee vnderſtand how the generall is approued by the ſpeciall: the ſpeciall by the words, which containe them ſame: ſo alſo will the words of an indiuiduate proue the ſcope, and propoſition gathered from thence: As for example: Act. 15. 21.
Which words containe reaſons why the beleeuing GentilesAn example, ſha…ing how the words prooue the general doctrine or ſcope, and that the ſame words affoord ſeuerall leſſons agreeing with the principall doctrine and ſcope. in ſome things ſhould reſtraine their liberty for the weaker Iewes ſake, who might be eaſily offended: and hardly yet bee drawen to their liberty in Chriſt by the impediments heerein declared: it is the ſpeciall ſcope of theſe two verſes, 20. 21. differing from that which went before.
The doctrine is this: That the ſtronger is to beare with the weaker in indifferent things, when they ſee reaſons that as yet hold them in their weakneſſe, till they be better inſtructed: eueryevery word containeth a reaſon to enforce this leſſon to be receiued of the Gentiles, in the Iewes behalfe.
1. From the authority of their opinion, Moſes the man of God. 2. From the antiquity of it. 3. From the generality thereof, in eueryevery city. 4. For that there be preachers and vpholders of the ſame. 5. They hauehave the letter plainly, for that they hold. 6. They ſee yet a preſent publicke obſeruation of Moſes, eueryevery ſabbath. Therfore ſithence they hauehave ſuch pulbackes, reaſons yet to withhold them, they are a while to be borne withall: and their liberty for feare of offence to be reſtrained.
The ſcope thus we ſee, and the words to containe reaſons and arguments to enforce the ſame, out of which arguments many doctrines may be gathered agreeing vntounto the ſcope: As thus:
Opinions of great perſons once generally receiued are of great authority to bind men vntounto them, and hardly can they be induced to forſake the ſame.
That antiquity, and ſo cuſtome, in any religion holds ſo profeſſors to like thereof, as they will hardly ſee their errors, and yeeld to a manifeſt truth of late come to light, andFrom the maner of deliuering the words Grammatically, and Rhetorically. knowen but to ſome. And ſo of all the reſt of the former reaſons may thus leſſons be gathered fitly, to informe out iudgements from the ſcope.
IV. From the maner of deliuering the words, by a Grammaticall Ellipſis, note the celeritie of affection or breuitie thereof, as Geneſ. 11. 4. Act. 5. 34: Exod. 22. 23: Pſal. 6. 3. And ſo alſo the vſe of Grammaticall figures approued. By enallege of tenſe, note the certaintie of the thing, Gen. 10. 3. Eſai 9. 6. and 21. 9. By iterating of Noune Subſtantiues in the ſame Caſe, ſheweth either:
an Emphaſis, Pſal. 133. 2. Luk. 6. 42.
or a multitude, Geneſ. 32. 16.
or a diſtribution, 1. Chr. 16. 13. Le. 17. 3. 2. Chr. 19. 5.
or els diuerſitie and varietie, Pſ. 12. 13. Pro. 20. 10.
By iterating the ſame ſubſtantiues in conſtruction in the ſingular number, they note an Emphaſis and certainty, Exod. 31. 15. Micheas 2. 4. in the plurall an excellencie, Pſ. 136. 2. Eccleſ. 12▪
By repeating of the Verbe may be taught an Emphaſis,
| or vehemency, | Gen. 2. 17. Eſa. 50. 2. &. 56. 3▪ |
| or certainty, | Pſ. 50. 21. Pſ. 109. 10. Ier. 12. 16. |
| or celerity, | 2. King. 8. 10. Prou. 27. 23▪ |
By repeating of Adiectiues ſhew an amplifying, encreaſing, or extolling of the thing, Ier. 24. 3. Eſa. 6. 3. Exod. 34. 6. Ier. 7: 4. & 22. 29.
By iterating of a Coniunction, vehemency. Eze. 13. 9.
By repeating of a Sentence: either
Diſtribution, as Ezech. 46. 21.
or Emphaſis, Exod. 12. 50. Pſ. 145: 18. and 124. 1.
or for Explanation, Pſ. 2. 3.
or for Confirmation of the matter, Pſ. 33. 11.
By an ironicall ſpeech, a reprehenſion and the vſe thereof.
By interrogation, a vehement affirmation, Gen. 47. Ioſua 10. 30. Iudg. 4. 6. Iohn 4. 35.
2. or Negation, Gen. 18. 4. Matt. 12. 26.
3. or prohibition, Pſal. 79. 10. 2. Sam. 2: 22.
4. or diuers affections, as admiration, pitie, complaint, Ier. 14. 19. Matth. 23. 37.
5. or reprehenſion, Pſalm. 8. 10. Eſai 1. 21. Pſal. 22. 1.
So doth an Exclamation note as much.
By Conceſſion note a negation & reprehenſion, 2. Cor. 12. 16. And by al theſe the vſe of Rhetoricke is confirmed. Alſo from promiſes or threats conditionally deliuered, and the end wherefore. Out of all theſe (nothing in Scripture being in any maner vainly vttered) ſome good obſeruation may be made.
V. From the order of the words as they be placed (eitherFrom the order of the words and placing of them, and ſo of the parts of the diuiſion of the text. one part of the diuiſion, or one word) before or after an other, as Ezech. 18. 30. Act. 26. 18.
Opening of the eies before, turning the leſſon, knowledge before repentance. But heere the nature of the thing is to be conſidered, and other reaſons of ſo placing the matter, whether naturall order bee kept or no. For as nothing is ſpoken idlie, ſo nothing is placed raſhly by the pen man of Gods ſpirit in the Scripture. We in ordinarie talke, ſeriouſly ſpeaking and wiſely, will neuer miſplace our words wittingly in waightie matters. God diſpoſeth of our words, Prouerb. 16. 1. much more of the Canonicall and holie writers.
VI. From the coupling of words and ſentences: by CopulatiueFrom coupling of words and ſentences. Coniunctions, ſhewing the parts to bee both true together, abſolutely and not ſeparablie in that matter or circumſtance, as Eccleſ. 12. 13. the feare of God and keeping the Commandements are inſeparable, Pſal. 34. 21. both the parts true, ſee Pſal. 33. 17. Matth. 10. 1.
From diſiunctiue Coniunctions, ſhewing that but one of the words or ſentences is true, or ſo to be in either, but not both, as the place intendeth.
VII. From the ſeuerall words: for God puts not onelyonlyFrom the ſeuerall words one by one, and this is diuerſly done. matter into the mindes of the writers, and directs them in the maner, but alſo guides them in ſetting it downe with words, Ierem. 1. 9. 2: Samuel. 23. 2. Our Sauiour extends the trueth of the Word to an iota or a tittle, Matth. 5. 18. ſo ſubſtantiall is euerie thing which therein is ſet downe.
Now this collecting of leſſons from the words is diuerſlyHow many waies obſeruations may bee gathered from the words. done.
Firſt, from the naturall and moſt proper ſignification and emphaſis of the word.
Secondly, from the figuratiue vſe thereof, conteining ſome metaphor or other trope.
Thirdly, from the Grammaticall adſignification of the number, as the Apoſtle doth to the Galath. 3. 16. So of the Caſe, Gender and Tenſe, ſpeaking in the Preſent, Perfect, or Future tenſe. This is Muſculus courſe, obſeruing that he ſaith not thus and thus: but ſo and ſo: and thence collecteth leſſons.
Fourthly, from a Logicall affection of a word; to an other thing, as a cauſe, effect, ſubiect, adiunct, and ſo forth.
Fiftly, by making a queſtion out of the words, and anſwering the ſame; which anſwer being prooued, muſt ſtand for a doctrine; and may be deliuered in a propoſition. This way was practiſed by the reuerend man, Maſter Perkins.
VIII. From the circumſtances of the time, quando. From circumſtances.Day, night, winter, ſummer, preſent, paſt or future, fit, inconuenient, aduerſe, or proſperous: quandiu, how long, or ſhort; once, or often, Hebr. 12. 26. 27.
2. From the perſon, God, Angels, Men; Diuell, and ill Angels, and Men; publike and generall, as Adam and Abraham; or priuate, ordinary or extraordinarie: Sex, man, woman, age, birth, countrie, eſtate, place or calling in Church or Common-weale: qualities of minde or bodie, good or bad, elect or reprobate.
3. From the place: heauen, earth or hell: ſea, land, holie, prophane, large or ſtrait, common or proper, and ſo foorth.
But heere note, in gathering leſſons from examples, to make a difference betweene the perſon of Chriſt and men. Our Sauiours example euer good for inſtruction; yet not in all things imitable, as what he did and ſpake as God; and what appertained to his proper office and Mediatourſhip. So men may be good, as yet often they doe ill, wee muſt therefore conſider the act or ſpeech of the perſon; and then the perſon himſelfe, with all the circumſtances of the ſame before noted; and ſo gather the doctrine, els may we erre, and collect that, which by iudiciall examination will not ſtand, nor be found ſound and approoueable.
IX. From the matter conteined in the words; Eccleſiaſticall,From the diuerſitie of matter contained in the words. Politicall, Domeſticall, and ſo from the Ethicks, Naturall Philoſophie, Mathematicks, and Arts or Science therein conteined. As for example. Pſal. 72. 1. GiueGive iudgements to the King … God. Heere to take occaſion to ſpeake of politicke gouernment. (ô God:) from this to handle that point of Diuinitie concerning God. Righteouſneſſe: from this to ſpeake of Diuine, Morall, and Chriſtian Righteouſneſſe. (Sonne:) from this to ſpeake of Oeconomicks ſomewhat.Whence to begin and what it is to handle a cōmon place. And ſo likewiſe out of any text to fall into a Common place; which is to handle a thing by the definition, diſtribution, cauſe, effect, by the agreeableneſſe with, or diſagreeing from other things: all which are to be proued by Scripture, reaſon, and teſtimonies; and ſo muſt be in ſtead of doctrines; whereof vſes muſt be made as of collected leſſons; to conuince the falſe definitions and diſtributions; to inſtruct for practiſe, and correct vice by the ſame; and to comfort as the matter ſhall ſerue.
The common maner of proceeding into a Common place, is by theſe formes, (as) heere let vsus ſee what this is: (or) we hauehave occaſion hence to ſpeake of ſuch a matter,When to common place. and ſo foorth. But yet it is not conuenient to take euerie where occaſion to Common place vponupon anie word, but vponupon ſuch as the text may well affoord, when the people need to be enformed thereof as yet ignorant, being an vncatechiſed Congregation: or when ſome notable vice is commonly committed, and neceſſarily to be corrected: or ſome godlie dutie to bee commended; happelie made then no account of, or contemned, as is the preaching of the Word, and ſo foorth.
X. From a thing by proportion and reſemblance to anFor a thing by ſimilitude and proportion. other, as Hebr. 11. 1. as Abraham left his naturall country at Gods bidding, to enioy Canaan; ſo muſt we this world, to inherit heauen. And ſuch leſſons may be followed and vrged, where good reaſon may be giuen of a true proportion betweene things compared: as Abraham fitly heere may be for euerie Chriſtian; and Canaan was a true type of heauen.
Thus wee ſee how wee may make an Allegorie, which isHow to Allogorize lawfully. not ſimplie vnlawfull; for the Apoſtle doth allegorize, 1. Cor. 9. 9. And it is but an argument drawen from a ſimilitude, when the words are expounded myſtically, otherwiſe then the litterall ſenſe doth affoord.
But in gathering allegories: Firſt, gather them after the true and naturall ſenſe be deliuered, and not before. Secondly, let them not be too farre fetched, ſtrained, obſcure, or fooliſh: but agreeing with the Analogie of Faith, and other manifeſt Scriptures. The beſt Allegorizing is when the parts of the allegorie may be referred to other Scriptures, ſpeaking of the ſame properly, as Matt. 26. 36. and ſo forth. Where Chriſt may reſemble eueryevery paſtor: Peter, Iames, and Iohn, Chriſtian profeſſours. Gethſamine, the Congregation; their ſleepe, ſinne; Iudas, the diuell.
The proportion then is this: As the Diſciples in Gethſamene, though warned to watch and pray till Chriſts comming to them againe, yet fell ſoone aſleepe: and had not Chriſt returned and awaked them, Iudas and his traine ſuddenly had ſeazed vponupon them. Euen ſo, though a Paſtor teach his flocke, and forewarne them, and leaue them but a while to themſelues; they will ſoone fall to ſinne, and bee ſuddenly ouertaken of the diuell and his inſtruments, if hee come not eftſoones againe to call them, and ſtirre them vp to godlineſſe. This allegorie is true, and apt; for Chriſt is called a Paſtour; the three Diſciples were Chriſtians; ſinne is called ſleepe, Rom. 13. and Iudas a diuell; men are apt to ſinne, as to ſleepe; and the abſence of a Paſtor very perilous: Prou. 29. 18. ſo as this agreeth with other Scriptures and the Analogie of faith. Thirdly, handle an allegorie briefly, and vſe them not too often. Fourthly, let the vſe and end be for inſtruction of life, but not for any proofe of doctrine. Fiftly, let the ancient, graue, and wiſe collect them. It is not a ſafe way for yoong beginners not well exerciſed in the Scriptures, and grounded in the trueth. Allegories are delightfull, and therefore youth will (as I may ſay) laſciuire, ſoone waxe wanton immoderately heerein, and ſo in ſtead of vſing, abuſe the Scripture.
Allegories may be gathered diuerſly.
Firſt, from names, and ſignification thereof, as Beelzebub How many waies an allegorie may bee raiſed.prince of Flies, the Diuell. Hence this allegorie. As great flies, but eaſilie blowing vponupon fleſh in warme weather, infects it, and makes it more and more craule with maggots: ſo doth the diuell by blaſting of our ſoules with ſuggeſtion; in time of proſperitie, &c. But note heere, with the name and ſignification conſider the nature of that whence it is taken (as you ſee from this) and alſo the nature of that wherunto it is applied.
Secondly, from Hiſtories, taking occaſion often from the name, as Luke 8. 41. 49. Iairus ſignifieth one inlightned; hearing of Chriſt, ſeekes to him in hope of helpe; but whileſt he is praying, comes the diuell or his inſtrument, and interrupts and would withdraw him to giuegive ouer; but that Chriſt Ieſus verſ. 50. comforts him, and giues him incouragementFrom what places chiefly the Ancient hauehave vſed to gather allegories. to beleeue, and ſo ſoorth. In ſtories where the places ſeeme not to affoord much matter, there men hauehave accuſtomed to gather an Allegorie, as Geneſ. 27. 14. 15. 16. 17. Luke 19. 2. 3. 4. and verſ. 29. 30. 31. 32. 33. 34. and 45. and ſuch like.
Thirdly, from thoſe Scriptures, where the words hauehave a ſhew of an vntrueth in the letter, and muſt bee vnderſtood figuratiuely, as Pſal. 9. 13. which Chriſt litterally taken neuer did, Pſal. 1 18. 22. Eſai 11. Matt. 21. 44. & 4. 12. and ſuch like; where the litterall ſenſe ſeemeth to inferre an abſurditie, as Rom. 12. 20. Mark. 11. 13. 14. Luk. 6. 29. 30. where the matter in the litterall ſenſe may ſeeme in regard of the baſeneſſe therof, to derogate from the wiſdome of the penman; whoſe excellencie of vnderſtanding and calling cannot but perſwade vsus of a farther and more excellent matter then the letter barely intendeth. likewiſe Ioh. 4. 35. Rom. 13. 11. 12. 1. Cor. 3. 12. ſo many places in the Prouerbes, as cap. 24. 30. chap. 6. 9. chap. 9. 1. 2. 3. &c. and 25. 16. Deut. 25. 4. All theſe hauehave a further meaning then the letter.
Laſtly, where the words be typicall: either in precept, as Exod. 22. 18. 19. Leu. 12. 2. 3, or Example, as in Abraham, Gen. 22. Ioſua, Sampſon, Dauid, and others.
XI. Laſtly, from Similitudes many leſſons be gathered,From ſimilitudes. and that two waies:
Firſt, from the drift whereto it is brought: and then from the very letter and thing it ſelfe, whence the ſimilitude is made without regarding the ſimilie: as if it were a plain narration: As Gal. 4. 1. 2.
The ſcope is to ſhew by the ſimilitude, that the Law ofAn example. God makes not freee, but keeps in bondage: for it doth with vsus as tutors and gouernours do with an heire, being a child; euen keepe him vnderunder as a ſeruant.
The leſſon from the ſcope is: that the Law is ſeruitude, and freeth not, neither can it, more then tutors a child: but is at the fathers appointment.
From the letter this leſſon. That a wiſe and a godly father will bring vp his child well, though he be his only ſon and heire, vnderunder tutors and gouernours. For we muſt know that the thing, from whence the ſimilitude is fetched, is the ſame in it ſelfe, for which it is brought to illuſtrate another. If the wrath of a King be fearefull as the roaring of a Lion: then a Lions roaring is fearefull.
This collecting of leſſons from a ſimilitude, is not onelyonly when it is largely ſet downe, but euen contained in one word by a Metaphor; as when a Miniſter is called a ſhepheard; and a beleeuer, a ſheepe; a wicked man, a dogge; wee may note the nature of the thing whence the ſimilie is drawen: and ſo farre as it may well agree to the thing to which it is brought, apply the ſame in the ſeuerall properties to it as doctrines, but then proue them in the application and make vſe thereof.
Thus may we doe in Parables.
Firſt marke the ſcope and the leſſons thence, and thenTo collect leſſons from parables. from the letter: But yet beware we gather not leſſons from euerie thing therein; ſo many abſurdities might follow: neither intended in the ſcope and ſpirituall ſenſe, nor in the letter true: as in the Parable of Diues, it is ſaid, he ſpeaks in hell, and hath a toong, which is not true. Manie things in Parables may be ſuppoſed, as if it were ſo, to teach a trueth by a feigned thing.Of Typical places.
Typicall places hauehave alſo a doubleſenſe litterall and ſpirituall. Manie of the chiefeſt and heads of the Iewes, were types of Chriſt. The Iewes in proſperitie and aduerſitie, their bleſſings and curſes, and much of their ſeruice typicall to vsus: and therefore double obſeruations may bee thence made. And thus much how to gather Doctrine.
Now of the deliuery and proofe of the doctrines: wherein
I. Follow your diuiſion, and gather the doctrines as theWhat to be done in deliuering a doctrine, and proouing the ſame. Ground of the doctrine. What doctrines to gather, and what to enlarge. parts doe lie in order: for therefore is the diuiſion made.
II. Before or after the doctrine be deliuered, lay open the ground thereof, that it may euidently appeare how it ariſeth: this is much to perſwade, to beleeue and embrace the ſame: now this eaſily may be done by a ſhort paraphraſe.
III. Collect ſuch onelyonly as aptly may be collected: and of theſe; Firſt, what are well knowen, note them onelyonly in fewe words, and but point as it were at them. Secondly, the more ſeldome and rare, and withall profitable, them onelyonly proſecute largely. Euerie text hath ſome certaine words and circumſtances more Emphaticall then the reſt. Thirdly, whatſoeuer may bee aboue the capacitie of the hearers, omit that. All men are not apt for euerie thing, Ioh. 16. 12. 1. Cor. 3. 1. 2. there is beginning, growth, and doctrine for both. Fourthly, euerie thing inconuenient to be vttered, in reſpect of time, place, and perſon, is to be with ſilence paſſed ouer: heerein is a Miniſters wiſdome well ſeene.Doctrines muſt bee very ſound. What things to be auoided.
IV. All doctrines muſt be ſound and good, 1. Tim. 4. 6. wholeſome words according to godlineſſe, 1. Timoth. 6. 3. vncorrupt. Tit. 2. 7. profitable, Tit. 3. 6. ſtanding in faith and charitie, 2. Timoth. 1. 13. Wee muſt auoid carefully prophane, Iewiſh, and old wiues fables, 1. Timoth 4. 7. doting fooliſh, and vnlearned queſtions, 2. Tim. 2. 23. ſtrife about words 1. Tim. 6. 4. Commandements of men, which turne away from the trueth, Tit. 1. 14. Genealogies, contentions, brawlings about the law; and whatſoeuer is vnprofitable which procureth enuie, ingendreth ſtrife, railing, ill ſurmiſes, which peruerteth the hearers, encreaſeth to more vngodlineſſe, prophane and vaine bablings, 2. Timot. 2. 16. and whatſoeuer worketh annoiance to godly peace.
Now that the doctrine may be ſound & true: Firſt ponderHow to …. it well before it be deliuered. Secondly, examine it by the former rules, the Scripture and Analogie of Faith. Thirdly, ſee the iudgement of all ſound anncient and late writers thereupon. Fourthly, let it not bee a point in controuerſie vndetermined of the Church; for its hard to define a truth in matters diſputeable and not certainly concluded vponupon. Fiftly, let none of theſe things be the ground of our opinions,… ground to build upon. to broach them to the people; no mans bare aſſertion without ſubſtantiall proofe, old cuſtome, good intent, carnall reaſon, nor ſelfe conceit where the word warrants not. Theſe may not ſit downe to teach in Moſes chaire, nor beare any ſway in the Lords matters, concerning his worſhip and his ſeruice.
V. The doctrine being true and ſound; Firſt, deliuer itHow a doctrine is to be deliuered. to the people grauely, with deliberate audible voice, & diſtinct ſound in the words, not forcing it as in exhortation. There is one voice and ſpeech for doctrine, another for exhortation, threats, and dehortations. The nature of things muſt diſtinguiſh the action and pronuntiation. To bee loud in doctrine and low in exhortation, or alike in both, is to make diſcord betweene the matter and proper maner, belonging thereunto. Secondly, let the doctrine be a ſhort propoſition, deliuered in fewe, proper, and ſignificant words; vſing as neere as poſſiblie may bee, the phraſe and words of Scripture; auoid all obſcure tearmes, not vſuall alſo words doubtfull, leſt either the matter be not vnderſtood or miſtaken. And therefore if any words be ſo by neceſſity or vnawares vttered, expound your meaning before you do leaue them, that the doctrine may goe for currant.
VI. After ſo deliuered, ſhew ſometimes the reaſon why it is or ought to be ſo, but euer prooue it, (except it bee a maine principle ſufficiently knowne and approoued) for… the hearers are not bound to receiue our bare affirmations or negations without warrant. Inſtance the trueth of the doctrine, ſometime by an example; to make it more euident: as ſpeaking of Feare: The doctrine being this: The Feare of God eſcheweth euill: This may be prooued Proue. 8. Prou. 15. an inſtance, Iob 1. 2, Ioſeph.
Confirme the doctrine by Canonicall Scripture, Nehem. By …hat to …nfirme doctrine, and how to dea… … bringing in a pro…e.8. 8. Act. 18. 28. and out of plaine places, without anie or leaſt obſcuritie, if any be explanent; and enlarge alſo the proofe to declare how it confirmes the doctrine deliuered, aptly and not ſtrained, which will thus appeere, if the place of proofe will thence affoord the ſame doctrine to be collected, for which its brought foorth to confirme an other Scripture. Let the proofe be in the ſenſe, and not onelyonly in the bare ſhew of the letter, and recite either the whole, or but ſome part of the place, as much as ſerues for the purpoſe in hand: to auoid tediouſneſſe to the hearers, and to preuent forgetfulneſſe of thine owne matter in hand, vſe not many, but few pregnant proofes: vnderunder two or three witneſſes, euerie trueth is confirmed.
There is a new vpſtart quoting of Scripture now vſed,Too many quotations to proue one thing not good … …t… now v…ed. Chapter and Verſe for eueryevery word: It is an irreuerent abuſe, a ſuperfluous and prophane toſſing of the Scriptures, without profit to the hearers; whoſe vnderſtanding can neither conceiue them, nor memorie beare them away. Pride the inuentor, to publiſh the excellencie of memorie, ſeeking praiſe from Gods gift, and making admirable his naturall worke by abuſing his word, like Iudas in ſhew of louelove to kiſſe him, whileſt in kiſſing they betray him. It is not poſſible (eſpecially for the yoonger ſort, whoſe vanitie it is for the moſt part) for to hauehave ſeriouſly conſidered of ſo many Scriptures, how aptly and truely they bee alleaged for the purpoſe.
If you hauehave no plaine place, prooue it by neceſſarie conſequent out of other Scriptures, by Logicall reaſoning, from ſignification of a word, from Grammaticall adſignification, from a principle of Religion, and ſo foorth. Adde thereunto teſtimonie of Fathers, and famous Diuines, conſent of Churches, Councels, and confeſſion of aduerſaries, for the better perſwading of the hearers, if it bee thought conuenient or neceſſarie. For theſe helpe much to perſwade to the truth firſt confirmed by the Word, though their authoritie be nothing beſides the Word in matters of ſaluation: much leſſe in any thing to be alledged, and oppoſed againſt the trueth approoued by holie writ.Exhortation vponupon the proofe.
VII. After all this, then exhort to the imbracing of this doctrine, as being the truth, and vrge the force of the proofes briefly, to perſwade a conſtant holding of the ſame; if it be a doctrine oppugned, or wherein the people ſtande wauering; els it is needleſſe ſo farre to vrge euerie doctrine, or to exhort ſo to that which alreadie is beleeued and receiued for a certaine trueth.
Note that eueryevery doctrine may be brought to ſome principlesA note. of Religion, Commandement, Articles of Faith, or Petition in the Lords Praier, as Berhuſius in his poſtill ſheweth.
Thus much of collections of Doctrines, wherein we ſee what profound knowledge in Scripture for gatherings of Doctrines, and confirming them by proofes is required of the Miniſter, and what a ſtudent, and how well read hee ought to be in authors, to ſee their iudgements, that he may become exact in this point; to informe and confirme men in the trueth, and to ſettle them in Religion without wauering.