The Faithful Shepherd, Chapter 7
CHAP. VII. Of the Scholies and interpretation of the words.
AFter the diuiſion of the text, muſt follow an explanation of the ſimple words, or of words ioined together, making euidently a ſentence: yet this is not to be done at once thorow out the text, but orderly as the words are come vntounto, or the ſentences in the ſeuerall parts of the diuiſion, which will preuent tediouſneſſe and tautologies.
If the words bee but two or three together, or but one briefe ſentence, then as neceſſitie requireth, they may at once bee explaned; and then a Paraphraſe made thereon,What is to be explaned, and what not. briefe and plaine. Which thing is not to be done where the words are plaine without any obſcuritie in them. For euerie Scripture is either plainly ſet downe, and the words to be taken properly as they lie in the letter: (So is eueryevery doctrin of Faith and maners neceſſary to ſaluation ſet downe) which needs no explication of words, but inlarging of the matter: or elſe obſcurely; and this needs an expoſition. NoHow Scripture becomes obſcure, and wherein the obſcuritie …eth. Scripture is in it ſelfe obſcure, but that wee want eie-ſight to behold what is therein conteined. The Sunne is euer cleere, though wee through our blindneſſe cannot ſee the ſhining; or for that ſome dark clouds hinder our ſight, which are to be remooued, that we may looke vponupon it.
The clouds obſcuring the cleere light of the Scripture in the words or ſentences, are theſe, which if we can expell, the matter in euerie text will become manifeſt.
1. Is Varietie ſometimes of reading, quae in quibuſdam Hebraei textus & Graeci locis, vel inſcitiâ, vel negligentiâ librariorum irrepſêre: credatur tamen non in omnibus exemplaribus maliti… Iudaeorum textum corruptum eſſe, vt impiè tenent Papiſtae.
2. Is varietie of ſignification of words: one word ſignifying many things, Homonymies: many words ſignifying againe one thing, Synonymies: and when words are ſomewhat like, as if they were Synonymies; and yet differ.
3. The ignorance of the proper ſignification of the word, for want of vnderſtanding in the originall languages; ſo of the phraſe and propriety of that ſpeech.
4. Defects and errors in tranſlations, by adding, omitting, altering, miſplacing, miſpointing, by comma, colon, parentheſis, period, or interrogation.
5. Diuerſitie of the opinions of Interpretours:
6. Shewes of contradictorie ſpeeches.
7. Want of knowledge of the Arts, Hiſtorie, Philoſophie, Antiquities; cloſely couchedin many a text of Scripture.
8. And laſtlie, Ignorance of points of Diuinitie, and of ſuch things whereof the Scripture ſpeaketh, proper to it ſelfe, of God, of Chriſt Ieſus; of the Law and Goſpell; and of the Sacraments.
As many of theſe as the text is obſcured by, and iuſtlie therefore needeth an expoſition, muſt be made plaine, both to cleere what is darke, and to reſolue the hearer of that which may doubtfully be taken. Words may thus bee explained:
1. Firſt, by ſetting downe an vſuall word, for an vnuſual;How the text may be explaned; and to remoue obſcurities. a proper for a figuratiue.
2. A more plaine, for one more obſcure, by a Grammaticall Synonymie.
3. By a nominall definition.
4. By diſtinguiſhing words doubtful one from another, and interpret diuerſitie of ſignifications, according to the ſubiect matter there handled; els as one ſaith, Dum verba nimis attenduntur, ſenſus veritatis amittitur.
5. By obſeruing our owne common vſe of ſuch words and maner of ſpeaking, how, and why we ſo ſpeake.
For tranſlations, bring them to the originall text, and by that trie them; and ſee the emphaſie of the words, the maner of ſpeaking, and the Grammaticall conſtructions.
Reconcile what ſeeme to iarre, and cleere the ſame from falſe interpretations. There is but one true and naturallOne true and naturall ſenſe of eueryevery place, and ſo one right expoſition. Senſus Pius. ſenſe of euerie place, which is the literall ſenſe, that which the holie Ghoſt principally intendeth there: and accordingly can there be giuen but one true and right interpretation of the words and ſentence. A godly meaning may be made of the ſame; agreeing with the Analogie of faith, tending to Gods glorie, the ſuppreſſion of vice and maintenance of vertue, and ſo tolerable. But Senſus proprius & genuina Genuinus ſenſus.interpretatio, is that which makes the place to agree to the chiefe purpoſe and ſcope of the holie Ghoſt intended in that ſame place of Scripture.
Now to giuegive this right expoſition of the place; to iudgeHow to giuegive a true ſenſe vp on a place, and to trie the ſame ſo to be of other mens interpretations, for the approouing of the beſt, for the reiecting of the woorſt; to examine aright alſo varietie of readings and tranſlations; in what ſenſe to take words of diuers ſignifications; to make ſupply of a Grammaticall Ellipſis, yea and to reconcile truely places which ſeeme to diſagree, may be by theſe meanes following.By analogie of Faith, the points of Catechiſme.
1. By the Analogie of faith, for it muſt agree with the principles of Religion, the points of Cath…chiſme ſet downe in the Creed, the Lords Praier, the ten Commandements, and the doctrine of Sacraments; One ſaith, Propoſitio obſcura; primo omnium ad certam alicuius diſciplinae methodum reuocetur, & ex rerum in ea traditarum principijs & foreign indicetur. This is it which the Apoſtle meaneth; and for that end wils Timothie to keepe the true paterne of wholſome words, foreign, which one right well interpreteth thus, Methodum dextram materiarum Theologicarum. to which the interpretation of more obſcure places may be brought, as to certum & immotum interpretationis foreign, as the ſame author cals it: which if men would vſe, there ſhould neuer be ſuch monſtrous opinions broched, nor ſo dangerous contentions raiſed in the Church daily, as there hath beene and now is. But euerie thing would agree with Faith and Charitie, in which ſtands the forme of wholeſome words deliuered by the Apoſtle. To which the foure formerly mentioned may bee reduced fitlie. The Creed to Faith, as the ſumme thereof, and ſo the Sacraments as Seales confirming the ſame. To Lo…e, the Commandements, which ſhewe vsus what to doe to our neighbour: and the Lords Praier, teaching what to requeſt of God for our neighbour.
II. By the circumſtance of the place, what, who, toBy Ci…cumſtances. whom, by what, when, and how, obſeruing carefully what goes before, what followes after. Of which things ſpeaks S. Auguſtine and S. Ierome, vponupon the fourth of Amos, and onAuguſt. lib. 2. de doct. Chriſt. cap. 31. Matth. 25. Ex antecedentibus & conſequentibus colligitur verus Scripturae ſenſus. We may not onelyonly looke vponupon one word and ſentence, and thereupon iudge of all: the ſcope muſt withall bee diligently attended vntounto, wherefore the words are ſpoken. As the order of the diſcourſe, contextus ſeries is to be weighed for right interpretation, ſo the end is to be conſidered, to giuegive a true ſenſe; Intelligentia dictorum ex cauſis ſumenda eſt dicentis. The ſaying of Hilarie cited by Lyranus on Deut. 28. whereunto agreeth that Lawyers rule: Prior & potentior est mens, quàm vox dicentis. Of which matter S. Auguſt. libr. 3. de Doctrina Chriſtiana, Cap. 5. & 10.
III. By comparing and laying Scripture to Scripture,By comparing of Scripture with it ſelfe. the place in hand with other places; the cleerer expounding the more obſcure; and the more places the fewer, as S. Auguſt. ſaith; Oportet ſecundum plura intelligi pauciora, Aug. lib. de Adulterinis coniugijs, cap. 11. 12. The Prophets muſtIoh. 5. Act. 17. 11. be laied to the Law, and the New Teſtament to the Old; for the Prophets expound Moſes; and the Apoſtles and Euangeliſts them both. This is the ſearching of the ScriptureIoh. 5. Act. 17. commanded by our Sauiour, and for which the Bereans are commended.
Now the Scriptures to be conferred together are of 3. ſorts.What Scriptures to be compared together, with the ſame repeated.
I. Is with places, the ſelfe ſame in other places repeated, as that of God to Abraham, Geneſ. 12. 3. conferre it with Geneſ. 22. 18. Act. 3. 2. Galat. 3. 8. is the ſame repeated againe: ſo Eſai 29. 13. againe repeated, Matth. 15. 8. Yet heere note, that theſe places are not ſo preciſely repeated, but that ſometimes there may be and is a little alteration: and this is for fiue cauſes, which may be as helpes to vsus in the interpretation of our text in hand.
1. For interpretation ſake, as Pſal. 78. 2. Matth. 13. 38.Why the ſame places repeated, hauehave ſome times ſome alteration.
2. For to diſtinguiſh one thing from an other, as Mich. 5. 1. Matt. 2. 6.
3. To make a reſtraint of ſomewhat more generall, to a more ſpeciall, as Deut. 6. 13. Matth. 4. 10. and Eſai 29. 13. Matth. 15. 8.
4. For application of the type to the trueth, and of a generall to a ſpeciall, as Ionah. 1. 7. Matth. 12. 39. 40. Pſal. 69. 25. Act. 1. 20.
5. For breuitie ſake, or that ſomething fit not the matter in hand, as Zach. 9. 9. Matth. 21. 5.With places alike, but not the ſame.
II. Kinde is with places, not the ſelfe ſame repeated, but others ſomewhat alike, and agree either in words, as Geneſ. 28. 12. Ioh. 1. 51. and Gen. 3. 15. Rom. 16. 20. or in the meaning, being like in ſubſtance of matter, as Matth. 26. 26. Gen. 17. 10. Salomons precept in Prouerb. 28. 13. expreſſed by Dauid, Pſal. 32. 3. 4. 5. heere one place for illuſtration, is an example of the ſame kinde, to a precept or exhortation: So likewiſe, 2. Sam. 15. 25. 26. a plaine expreſſing of Peters exhortation, 1. Pet. 5. 6.
III. And laſt kinde is with places vnlike, in ſhew ſeemingWith places vnlike and differing, or ſeeming contrarie in ſhew. to diſagree from the place in hand, when they be compared together: and this vnlikeneſſe is either in words or maner of ſpeaking, as Rom. 3. 28. Iam. 2. 24. ſo 1. Kin. 9. 28. 2. Chron. 8. 18. and Zach. 4. 13. Matt. 27. 9. where the Prophecie is aſcribed to Ieremie: or els diſagree in the meaning, as Act. 7. 16. Gen. 48. 22.
But heere note that diſcord is not in Scripture, neitherNo Scripture is contrarie to it ſelfe. one place contrarie to another, albeit through our ignorance it ſeeme ſo to vsus; but it is not ſo indeed. For in a contradiction, there muſt bee two places hauing theWhat is required to make a contradiction. ſame words in ſignification: vnderſtood of one and the ſame thing or ſubiect matter, the ſame reaſon and end inended, in one reſpect and maner of doing at the ſame time.
If theſe be ſo, there is a contradiction by affirmation and negation; as Faith alone doth iuſtifie vsus before God: Faith alone doth not iuſtifie vsus before God. Here is a contradiction.When there is no contrarietie. But if the places agree not to one indiuiduate thing, to the ſame part of that thing, in one and the ſame reſpect and conſideration, & at the ſame time alſo, there is no contradiction betweene them. By this trie all the ſeeming contradictorie places in the Scripture, & we ſhall find no oppoſition at all: As for example. In Gen. 17. 14. & Gal. 5. 2. ſeemes an oppoſition, but trie the places, & we ſhall find them diſagree in time, ſo no contrariety. Likewiſe that of Rom. 3. 28. & Iam. 2. 24. agree not in the ſame reſpect, S. Paul ſpeaking of faith iuſtifying before God: and Iames of faith inſtifying beforeHow to reconcile places together. men. The way to reconcile ſuch places, muſt be theſe foreſaid meanes as I hauehave ſaid. But now to know when it is needfull to vſe theſe meanes, for euerie text requires not thus much trouble:
This is the generall rule, if the ſignification of the wordsA rule to know when the text according to the letter is the true ſenſe of the place, and when not. in any text, as they be there ſet downe, doe agree with the circumſtance of the ſame place, it is the true ſenſe thereof, as Act. 26. 23. Rom. 3. 10. But if the words carrie a ſhew of any thing againſt the analogie of faith, or againſt the Scriptures, or againſt the ſcope of the Scripture, or againſt common good, or againſt the light of nature, conteining anie abſurditie or ſhew of euill, as in theſe Scriptures literally taken by themſelues, without farther conſideration, Luk. 10. 4. Matt. 10. 9. Matt 5. 29. Luk. 16. 8. Ioh. 6. 53. Reu. 22. 11. and ſuch like; they are not to be taken literally, but figuratiuely; & an other meaning muſt be made of them, than the letter giues foorth, agreeing with other Scriptures, the analogie of faith, with the circumſtances and drift of the place, and the nature of the thing handled. To make this euident, we will bring in ſeuerall examples to declare the ſame of euident places, of figuratiue and obſcure; of mixt, partlie euident, and partly obſcure; laſtly of places diſſonant one from another how to reconcile them.
I. Eccleſ. 7. 22. Surely there is no man iust in the earth, that doth good and ſinneth not.
Heere looking vponupon this place and obſeruing the words,An euident place of Scripture carrying the ſenſe after the letter, with proofe thereof. nothing I finde obſcure, needing interpretation: but the right ſenſe to be as the words openly declare, for the ſame agrees with the analogie of faith, it being a principle taught, That all men are ſinners: the fift petition, teaching euerie man to aske pardon of his ſinnes: it agreeth with the circumſtances of the place, and Salomons purpoſe, alſo with other Scriptures, as Pſalm. 14. 3. Iam. 3. 2. 1. Ioh. 1. 8. Rom. 7. 19. Therefore this and the like Scriptures deliuering in the letter the true meaning, wee are to proceed to inſtructions, without ſearching foorth of anie other ſenſe from the words, or ſtanding vponupon explaining of the words, being not obſcure; except the rudeneſſe of the auditorie vntaught in common things doth require a briefe vnfolding of the words as one commeth to them: For there is nothing ſo cleere, but euen the maine points of Chriſtianitie needeth opening (as in this place; Who is a iuſt man; What ſinne is; And to do good) to ſuch as be vncatechiſed, and not inſtructed in the common tearmes of Religion as God, Sauiour, Law, Goſpell, Faith, Repentance, Fleſh, Spirit, and ſo foorth.
II. Matth. 26. 26. This is my bodie.
An obſcure Scripture, which cannot be taken according to the letter. The Papists expoſition falſe, and prooued In examining our expoſitions vponupon places, we muſt firſt of al referre the matter to ſome point of Catechiſme, and after that principle of Diuinitie proceed therein.This is an obſcure Scripture, & cannot be meant literallie as the Papiſts expound them; as if Chriſt had ſaid; This bread is my naturall bodie, borne of the virgin Marie my mother, by tranſubſtantiation; for it is abſurd and too groſſe a conceit: Therefore we ſearch out another ſenſe, and ſay as if Chriſt had ſaid, indeed as hee meant; This bread is a ſigne of my body, or my body Sacramentally.
Now to trie out expoſitions, we muſt come to the former Rules: Firſt to confute the Papiſts, before we confirme our owne: the matter in hand is about the Sacrament, (for this is euer to be marked, of what the place ſpeaketh, that ſo we may referre it to ſome Catechiſme point, to trie the interpretation by, as places ſpeaking of Chriſt, we muſt referre them to his nature or offices, and according vntounto the Principles therein learned examine our expoſitions.) Therfore we are to referre this Predication to the doctrine of Sacraments, where we ſhall find their expoſition to bee againſt the nature of a Sacrament, which is a relation and not truely a ſubſtance; a ſigne as well, as the thing ſignified.Chriſt is not bodily in the Sacrament.
II. Bring it to another part of the Catechiſme, to the Creed, and we ſhall find it to be againſt two Articles of the ſame; of Chriſts true humane nature, hauing a true body with all the dimenſions, which being ſo, cannot be incloſed in a wafer cake. Alſo againſt Chriſt ſitting at the right hand of his father, which is euer true at all moment of times: but this cannot I beleeue, if he be in the Sacrament, and eueryevery morning Maſſe, and ſo often as the Sacrament is celebrated. It cannot be ſaid that one true body can be at one inſtant in two places.
III. Trie by the circumſtances of the place, and it is ouerthrowen, conſidering who adminiſtred it, Ieſus Chriſt ſitting at the table, and the bread in his hand: by which either muſt his body ſitting at the table be a fantaſticall body, if the bread was his true body; or the bread but bread: if the bread was then but bread, it was not tranſubſtantiated, belike till after his reſurrection, and in ſo ſaying the firſt inſtitution ſhould be defectiue, and the diſciples of Chriſt to receiue leſſe than we do, if it be now tranſubſtantiated. Note againe, that it is called bread, and appeares euer bread: now if it were changed, it were a miracle: and no miracle but it was ſenſible. The Diſciples they tooke it, ſaw Chriſt when they eat it, and felt no fleſh. The end of a Sacrament is to remember him; now we remember not things preſent: it is againſt therefore the end of a Sacrament.
IV. Laſtly, it is againſt Scripture; Act. 3. 21. The expoſition therefore is falſe, too Caniball like, allowing the eating of mans fleſh; which the Iewes abhorred to heare of. ItIohn 6. Our expoſition true & plainly proued. is falſe, fooliſh, and abſurd, againſt religion, reaſon, ſenſe and naturall inſtinct.
Contrariwiſe, our interpretation is true, on the contrary agreeing with the nature of a Sacrament, with articles of faith, with Scripture, Ioh. 6. 63. Act. 3. 21. with al the circumſtances of the place, and with places ſpeaking of the like matter, in like maner, and yet no tranſubſtantiation; Geneſ. 17. 10. 1. Cor. 10. 4. 1. Cor. 11. 25. Therefore this muſt be giuen, and the right meaning of the words.
III. Rom. 12. 20. If thine enimie hunger, feed him: If hee thirſt, giuegive him drinke: for in ſo doing, thou ſhalt heape coales of fire vponupon his head.
Theſe words are partly euident, and the ſenſe in the letterA ſcripture partly obſcure, and partly euident. in the words of exhortation: and partly obſcure in the confirmation.
The firſt needs no explanation, the latter muſt bee interpreted: for that it ſeemes to carrie an abſurditie in it, to heape coales of fire vponupon the head of him to whom wee in charitie are bound to doe good vntounto: ſo may I hurt him,The triall of two expoſitions, whether of them true. and not benefit him. There is a double meaning giuen of theſe words: Some ſay thus; By well doing, thy enemy not deſeruing it, thou ſhalt increaſe Gods iudgements againſt him: But the circumſtances of the place will not allow this. The Apoſtles intent is, to mooue men to the worke of charitie, euen to their enemies, to doe them good thereby, and to purpoſe the ſame. But if this were the ſenſe, the reaſon were to ſhew how to be reuenged on him, and in ſhew of doing good, to intend him miſchiefe, which is againſt Chriſtian charitie (if wee trie it by the doctrine of charitie) the nature and end thereof. Some expound it thus; In ſo doing, thou ſhalt winne him vntounto thee by force, euen as if thou diddeſt heape coales of fire vponupon his head, which he ſhould not be able to endure, but muſt needs yeeld to thee, thy good deeds will ſo enflame his affection of louelove to burne in him towards thee. This may ſtand with the circumſtances, the Apoſtles ſcope, the nature of charitie, and with other Scriptures, Matth. 5. 44. 1. Samuel 24. 17. 2. King. 6. 22. 23. Prouerb. 25. 22. Therefore the true ſenſe.
IV. An example of reconciling places, as in Geneſ. 22. 1. and Iames 1. 13:
Where the places ſeeme contradictorie, to make theſeAn example ſhewing how to reconcile places ſeeming to diſagree. not to diſagree, and to reconcile them, and ſo other Scriptures; obſerue which of the places agree beſt with the bodie of Diuinitie and principles of Religion; as heere Iames his words doe; and learne from the analogie of Faith, the ſcope and circumſtances, the true ſenſe thereof. Then conſider wherein the other ſeemes contradictorie thereunto, as the place of Geneſis, and there obſerue the ſenſe alſo by the rules: ſee alſo whether the rules of oppoſition hold in them or no. Laſtly, lay to them ſome other place one or two, agreeing and being alike in words or meaning to either of them, which by compariſon with them, may giuegive thee a right difference and ſhew the reconcilement of them, as Exod. 20. 20. which place agreeth with Geneſ. 22. 1. and withall interpreteth what is meant by tempting, euen proouing of Abraham; by which is plaine then, that there is no contradiction betweene the two places.
So Matt. 10. 5. & 28. 19. ſeeme to iarre, and Chriſt to be againſt his owne commandement. But conſider and compare them with Matt. 21. 43. and Act. 13. 46. and the circumſtances with the rules of expoſition, and the reconcilement will bee made, and no diſcord found at all. And thus much of the interpretation of the text.
That a Miniſter may faithfully and ſoundly interpret, thereWhat is needfull that a miniſter may ſoundly and faithfully bee able to interpret ſcripture. Arte of Grammar. is required by neceſſarie conſequent from that which hath beene deliuered heere in this Chapter, much knowledge:
I. Of Grammar. From falſe Grammar (as one ſaith) there cannot proceed true Diuinitie. By this we finde out the true conſtruction, the proper ſignification, and the emphaſis of words; the proprietie of the tongue, maner of ſpeaking, and other things of leſſe importance, yet neceſſarie, about which Grammar is exerciſed.
II. Knowledge of the toongs in ſome meaſure is required,Knowledge in the tongues, Heb. Greeke, and Latine. Theologus muſt be Philologus; the force of words are more fully in the originall text often, than in the tranſlation; by a mans owne knowledge into the text, hee ſeeth the matter immediately with his owne eies, when other ſee in the tranſlation the matter by other mens eies. Euerie language hath peculiar words, dialects, tropes, and figures. Scruples which may ariſe by varietie of tranſlations, may be preuented or taken away, doubts remooued, and tranſlations more ſafely followed. The knowledge of three languages very neceſſary; the Hebrue toong; in it the Canon of the old Teſtament was written: the Greeke toong, in which language the Scriptures Canonicall of the New Teſtament are ſet downe: and the Latin toong, for the reading of authors, wherein moſt hauehave written.
III. Knowledge of Rhetoricke, the Scriptures beingArte of Rhetoricke and other ſciences. full of tropes and figures, with knowledge in the reſt of the Liberall Sciences: vnderſtanding alſo in naturall Philoſophie, Oeconomicks, Ethicks, Politiques, Geographie, Coſmographie: he may not be ignorant of Antiquities; he is to be acquainted with Hiſtories; and with whatſoeuer he ſhall be occaſioned to vſe in the interpretation of the Scriptures; without which no man can worke cunningly vponupon euerie text, if he want the inſtrument, (that is) the skil of that arte which ſhould helpe him therein.
The diuerſitie of knowledge in ſeuerall things which aWhat fruit comes by much knowledge in diuers things. man brings with him to the reading of the Scripture, are as many candles to giuegive light to ſee into his text, both to finde out and lay open ſuch diuerſitie of matter as lie couched therein; as alſo to expound and to ſhew the full meaning of the words, as Iohn 10. 27. to interpret this word Know; note firſt, that he ſpeakes by way of Similitude from a Shepheard; then heere conſider what is a Shepheards knowledge: firſt to know ſheepe from goats: ſecondly his ſheepe from other mens: thirdly to ſee to them, to louelove, care, and to prouide for them. Now applie this to the text, and you hauehave the meaning of Know, which is, I know them from goats to bee mine, I ſee to them, louelove, care, and prouide for them. And thus may wee expound difficult words, by conſidering to what Science or Arte to referre the word vntounto. One Artiſt cannot ſee by that ſingle skill all things: but the Grammarian hee ſeeth and handles Grammaticall points: the Rhetorician, Rhetorique: the Logitian, Logique: the Naturall and Morall Philoſophers, their Philoſophie: Hiſtoriographers, Antiquaries, and others, theScripture doth require the vſe and skill of all ſciences. points of their profeſſion. Euerie one cannot tell whence is fetched the ſimile in Iob, 14. 7. 8. 9 nor handle it wel without in ſight into husbandrie. Nor Iob 20. 18. and 24. 5. and 30. 29. and 47. 7. 9. nor Ieremie 8. 7. nor Eſai 50. 5. without naturall Philoſophie: nor Iob 26. 7. nor 2. King 20. 9. Eſai 38. 8. Amos 9. 6. without Aſtronomie: nor know how the words in Iob 33. 9. are ſpoken, without Rhetoricke: not 1. Cor. 10. 1. 2. 3. 4. Act. 5. 36. 37. without Hiſtory. Nor 2. Peter 1. 5. 6. 7. without Ethicks: nor Geneſ. 49. 10. without Politiques. And thus might I inſtance the occaſion of all knowledge required to expound exactly eueryevery place in the Scripture: which I ſpeake not as if I were furniſhed with them, (for I heere ſhew but by my wants what I ſee to bee needfull) nor to diſcourage ſome from the Miniſterie, nor to diſhort others in it, painfull and profitable perſons, who hauehave not al theſe particulars to helpe them: But to ſhew that brain-ſicke opinion to denie the vſe of Arts to the Scripture, and to ſtirre vsus vp to the diligent ſtudy of theſe things, as we can any way poſſiblie doe, to commend the great neceſſitie of vpholding Schooles of learning for the attainement heereof: and that ſuch as hauehave children and would preferre them to the Miniſterie, ſhould endeuour to traineKnowledge in Diuinitie beſides the former humane ſcience. Catechiſme. Throughly to be acquainted with the ſcriptures themſelues. How to read them profitably. them vp in all kinde of learning, if any way they be able.
IV. Knowledge, beſides this humane Science, in Diuinitie, it is abſolutely neceſſarie: firſt that he be well grounded in the principles of Religion, to be able to iudge of his owne interpretations, the opinions of others; and to laie downe ſound and wholeſome doctrine, as before I hauehave declared the vſe thereof. Secondly he be throughly acquainted with the Scriptures, by reading the ſame orderly thorough, without confuſion, reuerently beginning with praier, in humilitie, without pride or prophanneſſe: attentiuely, without wandring thoughts; with a hungring deſire, without weariſomneſſe or loathing; in faith without doubting, beleeuing and applying the ſame to thy ſelfe; conſcionablie, with purpoſe to practiſe the ſame to Gods glorie, without hypocriſie, conſtantly. This reading will by Gods ſpirit be bleſſed, to make a man expert in the Scriptures: for the other more particular maner of reading the Scriptures, I ſet thoſe ouer to ſuch as hauehave largely written thereof, that would be further inſtructed heerein.
V. A miniſter muſt bee furniſhed with books, as goodFurniſhed with good bookes: Of humanitie. helps to further his ſtudie, and theſe of all ſorts. Firſt, for humanitie, of the ſeuerall Arts of Ethickes, Politickes, Oeconomicks, natural Philoſophie, ſuch as hauehave written of Trees, Herbes, Beaſts, of Husbandrie, Geographie, Hiſtories of Iewiſh cuſtomes, of their Waights and Meaſures, and what other matter the learned hauehave written of for the Scriptures eſpecially.
Next theſe, bookes of Diuinitie and other neceſſarie,Of diuinitie. with ſuch as are immediate intended helpes therein. Firſt, the Bible, the booke of God in Engliſh, Latin, Greeke andThe Bible. Hebrue; our beſt Engliſh tranſlation, Tremelius, Septuagints tranſlation: Montanus interlineall, or Vatablus: Beza his Teſtament. Secondly, Dictionaries, beſides the LatinDictionaries. and Greeke common for all ſorts, the Hebrue Pagninus and Auenarius. Thirdly, Concordances, Latin, Greeke andConcordance and the ſingular vſe therof, to finde proofes for a Doctrine to enlarge the vſe of the ſame by reaſons and examples, and to handle a common place. Hebrue, of which there is ſingular vſe: a Concordance helpes memorie much, to finde out any place of Scripture; alſo in comparing Scriptures, to finde places, the ſame with the text repeated, or like places in words that affoord helpe to prooue doctrines, by ſeeking the principall word in the doctrine: which it will helpe alſo to enlarge, by conſidering the ſeuerall places which ſpeake of the ſame matter, or hauehave the ſame words; out of which may be obſerued, differences, cauſes, effects, exhortations, promiſes, threats, yea and examples alſo, to handle therby a Common place. As for example:
If a man would ſpeake of Feare, let him finde Feare in the Concordance, and there he ſhall ſee ſome place wil tell him what feare is, as Prouer. 1. 7. ſome the kinds, of God, of man, true and falſe feare, what to feare, and what not, as Matth. 10. Exhortations to true feare, Deuter. 4. how to attaine it, Prouerb. 2. 1. 2. 3. 4. 5. Deuter. 17. 19. ſignes of feare, Pſal. 119. verſe 14. The benefits reaped thereby, Pſalm. 25. 34. And diuers other things at large will bee offered to thy conſideration, to follow any point of Diuinitie thereout, if once you had gotten an vſe heerein; the benefit of this is more then heere I can conueniently expreſſe. Surely, he that vnderſtands his text well, and knowes how to draw a doctrine, needs no printed or written Sermons, to helpe for to inlarge it: the right knowledge how to vſe a Concordance, is euerie way a ſufficient helpe for proofes, reaſons, and illuſtrations of the ſame. It may ſeeme, and will prooue irkeſome to him that at the firſt makes triall thereof: but time and experience will make it eaſie and pleaſant:
IV: Analyticall expoſitions for the diuiding of bookesAnalyticall expoſition & benefit therof. and chapters, and vnfolding of the Scriptures, as Pflacherius hath done on the Hiſtorie of the Bible: Piſcator on the new Teſtament: and ſome of all ſuch bookes helpe to ſhew you the coherence, the antecedents, and the conſequents, the ſcope of the Author, the whole method & arguments for confirmation or confutation of the propoſition handled.
It were verie good for a yoong beginner to read euerie day one chapter or two with ſome learned mans reſolution of the ſame: hee ſhall profit much thereby in knowledge of the Scriptures.
V. Of Annotations, as Bezaes; of Phraſes, Weſthemerus, Annotations.and Illyricus in his Clauis Scripturae, hath gathered many, & of diuers acceptations of words, as alſo Marlorats Enchiridion The commoditie of Marlorats Enchiridion.ſets downe; which booke is of verie good vſe, to ſhew how many waies many words are taken; to helpe to finde out like places to compare with the text, and to handle a Common place: the benefit of theſe books and ſuch of the like kinde, is to further vſe in the interpretation of any obſcure portion of Scripture.Reconciliation of places.
VI. Of reconciling places ſeeming to differ, and to be one againſt an other, as Chriſtopher Obenhimius and Andreas Catcehiſmes.Althamerus, or any other, if any hauehave more, or done better of this matter.
VII. A Catechiſme conteining the doctrine of the Church and principles of Religion, Caluins Inſtitutions, and Vrſinus Catechiſme; both which ſtudied throughly, will ſufficiently informe a mans iudgment in the chiefe points of Religion, which a Diuine muſt bee well practiſed in, for the trial of his doctrine, and other mens iudgements by the Analogie of faith, as before declared. It is good for a beginner to hauehave without booke the definitions and diſtributions of the principall heads of Theologie, as Polanus Partitions ſetteth downe, that ſo hee may readily know to whatCommon-place bookes, and ſpeciall traclates, being particular common places of ſeuerall things at large. head to refer his doctrines, or other mens propoſitions, to examine and iudge rightly of them.
VIII. Common-place bookes, Muſculus, Peter Martyr, Zegedinus tables, which booke is a ſum of moſt principall learned mens labours before his time. At the firſt a Diuine is to exerciſe himſelfe in handling & making Common places, for ſo doing he ſhal furniſh himſelfe with much matter, and learne to diſcourſe, follow, and ſtand vponupon a point in a Sermon. VnderUnder Common places, I conteine particular Tractats of ſeuerall things, being ſome largeCommentaries and what vſe to make of them. Common place of ſome ſpeciall point; of God, of Chriſt his incarnation, paſſion, reſurrection, &c. and of any other thing diſtinctly let downe.
IX. Commentaries of Orthodoxwriters, all which will helpe thee in vnderſtanding the text, they will more confirme thy iudgement, ſeeing others to agree in that which thou haſt conceiued thy ſelfe; they, by occaſion of words, may put into thy minde what of thy ſelfe thou canſt not dreame of, nor they themſelues intended: by theſe thou maieſt as it were talke with and aske the iudgement of theEccleſiaſticall hiſtories, and Epiſtles of the ancient Fathers. greateſt Diuines in the world, of any Scripture they write of; they yet liuing and ſpeaking to vsus by their labours: as Caluin, Peter Martyr, Muſculus and others.
X. Eccleſiaſticall Hiſtoriographers, Euſebius tripartite Hiſtorie, Ruffinus, Socrates, Theodoretus, Sozomenus, Euagrius, Nicephorus, Ioſephus, Philo Zonarus; to which adde the Epiſtles of Ierome and other Fathers, and of late writers. Theſe hiſtoricall books are of this vſe, for the knowledge of the Churches eſtate, to reforme maners, and to aboliſh ſuperſtitions.
XI. The Acts and Canons of ancient Councels, theActs and Canons of Councells. Centuries, Functius, Sleidans Commentaries, and the book of Martyrs: to ſee the iudgement of Churches in matters of Religion, the condemning of hereſies, and maintenance of the truth. Heereunto adde, the Harmony of confeſſions of late reformed Churches.
XII. Controuerſies whereinto we may ſafely proceed,Controuerſies, and when to ſtudie them and whoſe in the firſt place. being well grounded by theſe things aforeſaid. Heerein it is good, to begin with theſe of later times, Caluin, Peter Martyr, Cranmer, Iuell, Fulke, Sadel, Beza, Whittakers, Mornay and Reinolds: then to other of former times, and alſo to the Fathers. But heere take theſe caueats touching the Fathers. Firſt, ſee that the name be not counterſet, andCaueats in reading of the Fathers. the worke falſified (as of late the Fathers hauehave beene by the Papiſts.) Secondly, approoue of their opinions, and of all other mens, onelyonly as farre as they agree with Scriptures in matters of ſaluation. Thirdly, when they differ, conſider them as men, reuerence them and receiue them in the truth: but be tied to none in their errors. If it be poſſible, reconcile and cure the iarre, to make them agree. If thou canſt not by the rules deliuered, trie which is ſound, & that hold. If an equall probability be of two, and reaſons ſeem to thee alike for both, make a profitable vſe of either: but publikly broach neither vntounto the auditory, if it be a matter of importance, for it will but breed contention. If wee will thus bee wary, we ſhall not runne into error for company, wee ſhall vphold a conſent and preſerue a godly peace in the Church.
When wee are thus fitly prepared and armed with the ſound knowledge of the truth, againſt ſophiſtrie and ſubtile diſtinctions; then may wee boldly enter vponupon a dangerous ſort: for yoong nouices vponupon whom neuertheleſſe in theſe daies, proud conceits, for ſhew of learning, wild youths, wanton by their wits, foolehardily ruſh vponupon, in their very a, b, c, of Diuinitie to their ruine and Churches diſturbance:Scholemen, Papiſts, Catechiſmes, Commentaries, hiſtories, &c. as Firſt, Schoolemen, Peter Lombard, Thomas Aquinas, Scotus, Bonauentura, and Durandus. Secondly, Catechiſmes, Caniſius, &c. Thirdly, Commentaries, Caietanus, Ferus, Tolet, Arias Montanus, Stella, Pintus, Tanſenius, Riberus, and others with Poſtils. Fourthly, Hiſtories, Caeſar Baronius, Onuphrius, August. Stuchus, Platina, Anaſtaſius & Iacobus de Voragine. Fiftly, Gratian decrees, Raymondus Decretals; Clementius Conſtitutions; the Extrauagants, the Epiſtles of Romiſh Biſhops; the Canon Law; the Gloſſes and Commentaries of the Canoniſts; the Acts of late Councels, ſet foorth by Peter Crabbe, Martyrologies. Sixtly, Controuerſies of Roffenſis, Gregorie de Valentia, Stapletons, Hoſius, Eccius, Harding, Bellarmine, with others, and thoſe that hauehave anſwered them. Seuenthly and laſtly, a MiniſterThe holy ſpirit of God. beſides all theſe helpes, muſt hauehave to rule and direct him in theſe ſubordinate meanes, the holie ſpirit of God, the onelyonly true interpretour of the Scriptures; which are his owne words; who is the ſpirit of trueth, leading and guiding all his in the ſame; without which men for all the means, may runne into errours, and grow into hereſies: aboue all, this therefore pray for.