THE ART OF PROPHESYING: Or A TREATISE CONCERNING the sacred and only true manner and method of Preaching.  
First written in Latin by Master William Perkins: and now faithfully translated into English (for that it containeth many worthy things fit for the knowledge of men of all degrees) by Thomas Tuke.  Nehem. 8. 4. 5. 6. And Ezra the Scribe stood upon 
1  a pulpit of wood, which he had made for the preaching. And Ezra opened the book before all the people: for he was above all the people: and when he opened it, all the people stood up. Moreover, Ezra praised the Lord the great 
2  God, and all the people answered, Amen, Amen,— vers. 7. In like manner jeshua and Bani 
3  etc. vers. 8. And they read in the book of the law of God distinctly: and gave the sense, and 
4  caused them to understand the reading. 
Imprinted at London by Felix Kyngston for E. E. and are to be sold in Paul's Churchyard at the sign of the Swan. 1607.   

TO THE RIGHT WORSHIPFUL SIR WILLIAM ARMIN Knight.  
SIR, many and excellent benefits hath the Lord in mercy vouchsafed to us these eight and forty bypassed years together: of which this is not the least, if not the greatest, that he hath dispelled the dusky clouds of Popish darkness as palpable as that of Egypt, and hath caused the Sun-light 
Exo. 10. 21.  of the Gospel to shine clearly in all our coasts. He showeth his word unto us, as he did unto jaacob, 
Psa. 147. 19  his statutes and his judgements, as he did sometimes to Israel. He hath given us his Prophets and Ambassadors, which do serve like that cloud and pillar of fire to direct us 
Exo. 13. 22  in our pilgrimage through the wilderness of this wicked world into celestial Canaan. He hath thrust forth many faithful and industrious labourers into his Vineyard to prune and to dress the vines of our souls, that we may bring forth the grapes of piety and the clusters of justice; (unless we will needs be like to the Cypress, which, as Pliny saith, can endure no husbanding, but maketh that her malady, which is a medicine to other trees) Amongst whom the Author of this learned Tractate did show himself with the foremost; carrying always with him a Light of learning, and a Lamp of godly living. And, qualis vita, finis ita; As he was a Lamp whiles he lived, so like a Lamp, aliis inseruiens seipsum consumpsit. His whole life was labour, seribenda dicens & legenda scribens. One whereof was this present discourse and platform concerning the true understanding and using of the Scriptures, written in his younger years: which I am bold to present and dedicate to your Worship in this plight you see; partly because it is a Thesaurus and storehouse of excellent precepts, (as Domitius Piso saith that books should be such) having in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sufficient furniture to further perfection in that sacred science: and partly to demonstrate my gratitude, and devoted affection to you, who have always been a constant patron (etiam minitante Fortuna) to my nearest and dearest friends.  
Thus I take my humble leave, desiring your kind acceptance, and so commend your Worship with your whole progeny to the protection of the Lord. London, jan. 1. 1606.  
Your Worships in all duty Thomas Tuke.   

TO THE FAITHFUL MINISTERS OF THE GOSPEL: AND to all that are desirous of, and do labour for the knowledge of Holy learning.  
THat common place of divinity, which concerneth the framing of Sermons, is both weighty and difficult, if there be any other throughout all that sacred science. For the matter, which it is to explicate and treat on, is Prophecy; an excellent gift indeed, whether we consider it in respect of dignity, or of use. The dignity thereof appeareth, in that like a Lady it is highly mounted and carried a fit in a Chariot: whereas all other gifts, both of tongues and arts, attend on this like handmaids a loof off. Answerable to this dignity there is also a two fold use: one, in that it serveth to collect the Church, and to accomplish the number of the Elect: the other, for that it driveth away the Wolves from the folds of the Lord. For this is indeed that Flexanima, that allurer of the Soul, whereby men's froward minds are mitigated and moved from an ungodly and barbarous life unto Christian faith and repentance. This also is that Engine, which as it hath shaken (the foundation of) ancient heresies, so it hath in these few bypassed years, cut asunder the sinews of that great Antichrist. Wherefore if it be demanded which is the most excellent gift of all, doubtless the praise must be given to Prophesying. Now by how much the more excellent every thing is, by so much the more diligently it ought to be adorned with variety and plenty of precepts. Therefore, when I saw this common place so handled of many, as that it would remain naked and poor, if all other arts should call for those things, which are their own: I perused the writings of Divines, and having gathered some rules out of them, I have couched them in that method, which I have deemed most commodious: that they might be better for use, and fitter for the memory. I do also publish them, that they might be approved, if they bring with them that which is good: if any evil, that they may receive their deserved punishment. And whosoever thou art that pleasest to read them, where thou art persuaded of this order of Preaching, which here I handle, walk on with me: where thou standest at a stay, inquire with me: 
* or when.  where thou perceivest thine own errors, return to me: where thou seest mine, call me back to thee. For that, which now liketh me, shall dislike me, if it like not gadlie and moderate minded men. But if any man shall carp at this my travail, though very small, let him know, that my only meaning is to benefit the Church of God: and that the conscience of my fact is a sufficient muniment against all calumnies. I do now betake you to God, and this (tractate of the) art of Prophesying, both to you and to God. Anno 1592. Decemb. 12.  
WILLIAM PERKINS.   

The Analysis of the whole book.  
The Art of Prophesying. The parts thereof are two, 



1. Preaching: in which consider 



1. The object, which is the word of God: in it note, 


1. The excellency thereof.  

2. The parts, which are the two Testaments, 



1. The Old, whose books are, 


Historical.  
dogmatical.  
Prophetical.      
2. The New.          

2. The parts, which are 



1. The preparation or provision of the Sermon, consisting of 



Interpretation of the Text 


Analogical and plain. or,  
cryptical and dark.      

The cutting or dividing of it aright, consisting of 


The resolving or untwisting of it.  

The applying of it 


7. Ways of applying it.  

The parts, which concern 



The understanding by 


Doctrine.  
Redargution, or improouing.      

The Practice by 


Instructing.  
Correcting.                      

2. The uttering of the Sermon 


The hiding of human wisdom.  

The demonstration of the spirit, in 



The speech, which must be 


Spiritual.  

Gracious: grace is of, 



1. The person, to wit, holiness, 


1. An inward feeling.  
2. A good conscience.  
3. The fear of God.  
4. A love of the people.      

2. Of the ministery, 


Authority.  
Zeal.              

The gesture and action of 


The voice.  
The body.                      

2. Conceiving of public Prayer: in which note 


1. The matter.  
2. The form.  

3. The parts, 


Meditation.  
Ordering.  
Uttering.              

THE ART OF PROPHESYING.  

CHAP. 1.  
THe Art or faculty of Prophesying is a sacred doctrine of exercising Prophecy rightly.  
Prophecy (or Prophesying) is a public and solemn speech of the Prophet, pertaining to the worship of God, and to the salvation of our neighbour. 1. Cor. 14. 3. But he that prophesieth speaketh unto men to edification, to exhortation and to consolation. Verse 24. But if all prophecy, and there come in one that believeth not, or one unlearned, he is rebuked of all men, and is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  judged of all men, Rom. 1. 9 God is my witness, whom I serve (or worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in my spirit in the Gospel of his Son.   

CHAP. II.  
Of the Preaching of the Word.  
THere are two parts of Prophecy: Preaching of the Word, and Conceiving of Prayers.  
For in speaking there are only two duties of the Prophet, that is of the Minister of the word; to wit, Preaching of the word, and Praying unto God in the name of the people. Rom. 12. Having prophecy, let us prophecy according to the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  proportion of faith. Gen. 20. 7. Deliver the man his wife again, for he is a Prophet: and when he shall pray for thee, thou shalt live. For this cause the word (Prophecy) is given also to prayers. 1. Chron. 25. 1. The sons of Asaph, and Heman and jeduthun, who were singers, prophesied with haps, with vials, and with cymbals. 1. King. 18. 26. The Prophets of Baal called upon the name of Baal from morning to noon. 29. And when midday was passed, and they had prophesied until the offering of the evening sacrifice.  
And every Prophet is partly the voice of God, to wit, in preaching: and partly the voice of the people, in the act of praying, jer. 15. 19 If thou take away the precious from the vile, thou shalt be as it were My Mouth. Nehe. 8. 6. And Hezra blessed the Lord the great God, and all the people answered Amen.  
Preaching of the word is Prophesying in the name and room of Christ, whereby men are called to the state of Grace, and conserved in it. 2. Cor. 5. 19 And hath committed to us the word of reconciliation. 20. Therefore we are Ambassadors for Christ: as though God did beseech you by us, 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 salvation, through sanstification of the Spirit, and faith embracing the truth: whereunto he called you by our Gospel. Rom. 1. 16. The Gospel is the power of God to salvation to every one that believeth. Prou. 29. 18. When there is no vision the people are naked. Rom. 10. 14.   

CHAP. III.  
Of the Word of God.  
THe perfect and equal 
* Or, the word of God is the whole and only matter, about which preaching is exercised: it is the field in which the Preacher must contain himself.  object of Preaching is the Word of God. Lok. 16. 29. They have Moses and the Prophets, let them hear them. Mat. 23. 2. The Scribes and pharisees sit in Moses chair, that is, they teach the doctrine of Moses which they do profess. 3. All therefore whatsoever they bid you observe, that observe and do.  
The Word of God is the wisdom of God concerning the truth, which is according unto godliness descending from above. jam. 3. 17. But the wisdom, which is from 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  above is first pure, etc. Tit. 1. 1. Paul a Servant of God— according to the acknowledging of the truth, which is according unto godliness.  
Admirable is the excellency of the Word, which is evident partly by the nature thereof, partly by the operation.  
The excellency of the nature is either the perfection thereof, or the eternity.  
The perfection is either the sufficiency or the purity. The sufficiency is that, whereby the word of God is so complete, 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, converting the soul. Deut. 12. 32. Whatsoever I command you, take heed ye do it: thou shalt put nothing thereto, nor take aught therefrom. Revel. 22. 18. 19  
The purity thereof is, whereby it remaineth entire in itself, void of deceit and error, Psalm. 12. 6. The words of the Lord are pure words, as silver tried in a furnace of earth fined seven times.  
The eternity of the word is that, whereby it abideth inviolable, and cannot pass until all that, which it commandeth, be fully accomplished, Matth. 5. 18.  
The excellency of operation is that, whereby it is endowed with virtue; first to discern the spirit of man, Heb. 4. 12. For the word of God is lively, and mighty in operation, and sharper than any two-edged sword, and entereth through even to the dividing asunder of the soul and spirit, and of the joints and the marrow, and discerneth the thoughts and intents of the heart. Secondly, to bind the conscience. jam. 4. 12. There is one Lawgiver, who is able to save and to destroy. Esa. 33. 21. The Lord is our judge, the Lord is our Lawgiver, the Lord is our King, he will save us. To bind the conscience is to constrain it either to accuse us or to excuse us of sin 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 prophecy came not in old time by the will of man, but the holy men of God spoke as they were carried and moved by the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  holy Ghost.  
It is called Canonical, because it is as it were a Canon, that is to say, a Rule or Line of the Master workman, by the help whereof the truth is both first to be found out, and also afterwards to be examined. Gal. 6. 16. And as many as walk according to this 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Canon or Rule. Therefore the supreme and absolute determination and judgement of the controversies of the Church ought to be given unto it.  
The Sum of the Scripture is contained in such a syllogism (or form of reasoning, as this is which followeth.) 
* The Mayor, or Proposition.  The true Messias shall be both God and Man of the seed of David; he shall be borne of a Virgin; he shall bring the Gospel forth of his Father's bosom; he shall satisfy the Law; he shall offer up himself a sacrifice for the sins of the faithful; he shall conquer death by dying and rising again; he shall ascend into heaven; and in his due time he shall return unto judgement. But 
* The Minor or Assumption.  jesus of Nazaret the Son of Mary is such a one; He 
* The conclusion.  therefore is the true Messias.  
In this syllogism the Mayor is the scope or principal drift in all the writings of the Prophets: and the Minor in the writings of the Evangelists and Apostles.  
The Scripture is either the New Testament or the Old.  
The old testament is the first part of the Scripture, written by the Prophets in the Hebrew tongue, or at least in the Chaldie, unfolding chiefly that old covenant of works. Luk. 16. 29. and 24. 27. And he began at Moses, and at all the Prophets, and interpreted unto them in all the Scriptures the things which were written of him.  
It is distinguished by books, which are either Historical, or dogmatical, or Prophetical.  
The Historical books are stories of things done, for the illustration and confirmation of that doctrine which is propounded in other books. 1. Cor. 10. 11. Now all these things came upon them for 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ensamples: and were written to admonish us. Rom. 15. 4. For whatsoever things were written aforetime, are written for our learning.  
These books are in number fifteen.  
1 Genesis, which is an history of the creation, fall, promise, and of the state of the Church conserved (and shut up) in private families.  
2 Exodus, which is an history of the deliverance of the Israelites from the Egyptians, of their going out of Egypt, of the promulgation of the Law, and of the Tabernacle.  
3 Leviticus, which containeth a story of the Ceremonial worship.  
4 Numbers, which is an history of their martial marching into the land of Canaan.  
5 Deuteronomie, which is a commentary repeating and explicating the Laws out of the foresaid books.  
6 The book of joshua, which declareth their entrance into, and possession of the land of Canaan under joshua.  
7 The book of the judges, which comprehendeth an history of the corrupt and miserable condition of the Church and Commonwealth of Israel from joshua to Eli.  
8 The book of Ruth, which is an history concerning the marriages and posterity of Ruth.  
9 The first and second book of Samuel, which is a story of things done under Eli and Samuel Priests, and under Saul and David Kings.  
10 The first and second book of Kings, which maketh a narration of things achieved in the days of the Kings of Israel and judah.  
11 The first and second book of Chronicles, which is a methodical history of the beginning, increase, and ruin of the people of Israel, serving to explain and show the Line or Lineage of Christ.  
12 The book of Ezra, which containeth an history of their return from captivity in Babylon, and of the beginning of the Restoring of the city.  
13 The book of Nehemiah, which speaketh of the restoring of the city which was to be finished.  
14 The book of Hester, which is an history of the preservation of the Church of the jews in Persia by Hester.  
15 The book of job, which is an history entreating of the causes of temptations, as also of his manifold conflicts, and lastly of his happy issue.  
The dogmatical books are those, which teach and prescribe the Doctrine of Divinity.  
These are four in number.  
1 The book of Psalms, which containeth sacred songs to be fitted for every condition both of the Church and the particular members thereof, and also to be sung with grace in the heart, Col. 3. 16.  
2 The book of proverbs, which is a treatise of Christian manners, teaching piety towards God, and justice towards our Neighbour.  
3 The 
* Eeclesiastes.  book of the Preacher, which discloseth the vanity of all human things, so far forth as they are used without the fear of God.  
4. The 
* The book of Canticles.  Song of Songs, which speaketh of the mutual communion of Christ with the Church, under an allegory of a 
* Or husband and spouse.  Bridegroom and his Bride.  
The Prophetical books are Predictions, either of the judgements of God for the sins of the people, or of the deliverance of the Church, which is to be perfected at the coming of Christ.  
But with these predictions 
* That is, the Prophets  they do mingle the doctrine of repentance, and do almost always use consolations in Christ to them that do repent.  
It is their custom also for the helping of their hearers memory and understanding to propound their sermons briefly, which they made at large. Esa. 8. 1. Moreover the Lord said unto me, take thee a great roll, and write in it with a man's pen. Hab. 2. 2. Write the vision, and make it plain upon tables, that he may run that readeth it.  
Prophecies are either greater or lesser.  
Greater are such as do more plentifully deliver all those things that are foretold; as the prophecy of Esay, jeremy, Ezekiel, Daniel.  
Hitherto belong the Lamentations of jeremy, touching the misery of the people of the jews about the time of the death of josiah.  
Lesser prophecies are those, which entreat more sparingly or briefly of all those things that are foretold, or at least of some of them; as the prophecy of Hosea, joel, Amos, Obediah, jonas, Michah, Nahum, Habakuk, Zephanie, hag, Zacharie, Malachi.  
Thus much for the Old testament.  
The New Testament is the second part of the Scripture written in the Greek tongue by the Apostles, or at least approved of them, propounding plainly the doctrine of the new covenant. Eph. 2. 20. And are built upon the foundation of the Prophets and Apostles.  
Peter approved the Gospel of Mark, at whose motion and appointment it was written by Mark, as it pleaseth Nicephorus to aver, Lib. 2. cap. 45. And john, that wrote the Gospel, approved the Gospel 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 Gospel, which is called Luke's. For Paul doth not here speak of any one book, but of his whole ministery: for he addeth, In * which I suffer trouble as an evil doer even unto bonds, 2. Tim. 2. 9 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The new Testament containeth partly Histories, and partly Epistles. The Histories are:  
1 The four Gospels of Matthew, Mark, Luke, and john: which are an history of the life, deeds, and doctrine of Christ exhibited unto the world, continuing from his conception even until his ascension into heaven.  
And there are four writers: two that were hearers, and two that were eye-witnesses, that they might give greater assurance of the truth of the history.  
The difference betwixt the Evangelists is on this wise: Matthew layeth open the doctrines which Christ delivered. Mark sets down the history briefly: yet did he not make an abridgement of the Gospel which Matthew wrote, as Hierome supposed. For he begins his discourse in a divers manner, and proceeds in another order, partly entreating of things more largely, and partly interlacing of new matters. Luke aimeth at or frameth a perfect history, and described in a certain order. john is almost wholly taken up in laying open the Godhead and benefit of Christ, which is derived from his Godhead unto us.  
Hierome distinguisheth the Evangelists by their beginnings or entrance. He saith Matthew is like a man, because he begins with the Manhood of Christ. He likens Mark to a Lion, because he begins with the preaching of john, which was like the roaring of a Lion. He compares Luke to an Ox, because he beginneth with Zacharie the Priest offering his sacrifice. He compareth john to an Eagle, because he doth (as it were) so are up aloft and begin with the Godhead of Christ.  
2 The Acts of the Apostles, which is an orderly history, specially relating the deeds of Peter and Paul: that there might be an ensample of governing the Church extant. 2. Tim. 3. 10. 11.  
3 The Revelation which is a prophetical history concerning the condition of the Church from the age in which john the Apostle lived unto the end of the world.  
The Epistles follow. 1. thirteen Epistles of Paul.  

1 To the Romans, of justification, sanctification, and the duties of Christian life.  
2 The first to the Corinth's, concerning the reforming of the abuses of the Church of Corinth.  
3 The second to the Corinth's, containing chiefly the defence of himself and of his Apostleship against his adversaries.  
4 To the Galatians about justification by faith without the works 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 confirm the Churches in doctrine, and in the duties of Christian life.  


10 The 1. to Timothy:  
11 The 2. to Timothy:   Which prescribe the form of ordering the Church aright.  
12 The Epistle to Titus, of ordering the Church of the Cretians.  
13. To Philemon, of receiving Onesimus.   
The Epistle to the Hebrews, concerning the person and offices of Christ, and of faith bringing forth fruit in good works.  
The Epistle of james, concerning works to be joined with faith.  
The first and second Epistle of Peter, touching sanctification and the works of new obedience.  
The first Epistle of john, concerning the signs of fellowship with God.  
The second Epistle of john to the elect Lady, about perseverance in the truth.  
The third Epistle of john to Gayus, concerning hospitality and constancy in that which is good.  
The Epistle of Jude, of constancy in the faith against false Prophets.  
And thus the Canonical Scripture is distinguished by her books.  
Now there are very strong proofs, which show that she alone is the word of God, and no other besides.  
Of these proofs one doth make a man certainly to 
* Probatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  know the same, the other doth but declare or testify it.  
Of the former kind there is only 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 persuading him that these books of the Scripture are the word of God. Isai. 59 21. My Spirit, that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth— from henceforth even for ever.  
The manner of persuading is on this wise: The Eelect having the Spirit of God do first discern the voice of Christ speaking in the scriptures. Moreover, that voice, which they do discern, they do approve: and that which they do approve, they do believe. Lastly, believing they are (as it were) sealed with the seal of the Spirit. Ephe. 1 13. Wherein also after that ye believed, ye were sealed with the holy Spirit of promise.  
The Church also may bear witness of the Canon, persuade she cannot. For by this means the voice of the Church should be of greater force than the voice of God: and the whole state of man's salvation should depend upon men; than which what can be said to be more miserable?  
Object. The Scripture is the word of God by itself, but it is not so to us, but by the judgement of the Church. Ans. 1. The distinction is vain. For, the first part thereof showeth the manner, whereby the Scripture is the word of God: the latter part showeth not the manner how, but the person to whom. 2. The Scripture doth also testify the same thing with that kind of testimony, which is surer even than all the oaths of men. For we have the voice of the holy Ghost speaking in the Scripture: who doth also work in our hearts a certain (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) full persuasion of the Scriptures, when we are exercised in hearing, reading and meditating of them. Neither do we believe a thing, because the Church saith it is to believed: but therefore we do believe a thing, because that which the Church speaketh, the Scripture did first speak. Yea the Church cannot stand, nor yet be imagined without faith: faith is not without the word: which word is the Rule or Object of faith: and not the judgement, though it be of most holy men. 3. He which doubteth of the Scriptures, will doubt as well of the testimony of the Church.  
Object. 2. The Church hath a judgement to determine of matters, Act. 15. 28. It seemeth good to the holy Ghost and to us. Ans. 1. The sovereign or supreme judgement concerning matters of faith belongeth to the holy Ghost speaking in the Scriptures. The ministery of judgement (or a ministerial judgement) is only given unto the Church: because she must judge according to the Scriptures: and because she doth not this always, but sometimes faileth. 2. The Apostles were present at that Council which was held at jerusalem, who were men that had authority which was * of itself to be believed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which authority the Ecclesiastical ministry now hath not.  
The proof of declaration or testification is that, which doth not demonstrate or persuade, but only testify, and by certain tokens approve the true Canon. This proof is manifold.  
First, the perpetual consent of the Church: of the ancient Church of the jews. Rom. 3. 2. For chiefly, because unto 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 forth of those books.  
2. From the Fathers. 

First, Origen, as Eusebius testifieth, Lib. 6. 18. & 23.  
2. Melito, as the same Eusebius witnesseth; Lib. 4.  
3. Athanasius.  
4. Cyril, Serm. 4.  
5. Cyprian, or rather Ruffian in his exposition of the Creed.  
6. In his preface upon the first Psalm.  
7. Hierome, in Prologo Gal. and in his preface upon the books of Solomon.  
8. Epiphanius, in his book of weights and measures.  
9 Damascene in his fourth book of faith, chap. 18.  
10. Gregory, Moral. on job. lib. 9 chap. 27.    
3. In Counsels, the Nicene, and Laodiccan. Can. 59  
With these agree Hugo de Sancto Victore in his first book of Sacraments, chap. 7. N. Lyra in his prologue upon the books of Aprocryphas. Hugo Cardinalis in prologo in josuam.  
Secondly, the consent in part made by the Gentiles, and enemies affirming the same things, which are delivered in holy Scriptures.  
1. Of the creation spoke Homer, and Plato in Timaeo.  
2. Of Christ, josephus lib. 20. Antiquit. cap. 6. & 8. and in his sixth book of the war of the jews, chap. 8. and book the 6. chap. 25. 27. 28. 47.  
3. Of the Redeemer of the world, who was to be exhibited in the last times, prophesied the Sibylls, as Lactantius recordeth, lib. 4. cap. 6. and Cicero, lib. 2. de Divinat. and Virgil in the fourth Eclogue.  
4. Of the miracles of Christ, Suetonius speaketh in Nero: and Tacitus, lib. 5. & 20.  
5. Of the wisemen's star, Plin. lib. 2. &. 25.  
6. Of the slaughtering of the infants, Macrobus in Satur.  
7. Of the death of Herod Agrippa, josephus in his 19 book of Antiquities, chap. 7.  
8. Of the flood, Berosus in those fragments which are extant. josephus Antiq. book 1. chap. 3. And the Poets.  
9 Of the tower of Babel Eupolemus speaketh, as Eusebius testifieth, De praeparat. evangel.  
10. Of the Dove which Noah sent out, Plutarch mentioneth, Lib. quod Bruta sunt rationalia.  
11. Of japhet the son of No the Poet's fable many things.  
12. Of Abraham's sacrifice, Alexander Polyhist.  
13. Of the miracles of Moses, Pliny speaketh: though he do ill in calling him a Magician.  
Thirdly, the Antiquity of the word, for it containeth in it a narration of things done from the beginning of the world. But the most ancient human History whatsoever was not written by any before the days of Ezra and Nehemiah, who were about the year of the world's creation 
3500.  three thousand and five hundredth.  
Fourthly, the most certain accomplishment of the prophecies: as are these, of the calling of the Gentiles: of Antichrist: of the apostasy of the jews, etc.  
Fiftly, the matter thereof: which is of one true God, of the true worship of God, and that God is the Saviour.  
Sixtly, the consent of all the parts of the Scripture.  
seventhly, the miraculous preservation of the Scriptures in the perils of the Church, and in the time of general revolting.  
Eightly, the operation thereof: for it converteth men, and though it be flatly contrary to the reason and affections of men, yet it winneth them unto itself.  
Ninthly, it is full of majesty in the simpleness of the words. Lastly the holy penmen set down their own corruptions: and Moses commendeth himself, saying that he was the meekest of all men; which argueth that they were led by the holy Ghost. And Christ, who is described in the Gospel, affirmeth very plainly that he is the son of God, and that he is one with God the father, and challengeth all the glory of God unto himself. Which if it had not been right and true, he should have felt the wrath of God with Adam and with Herod, who would needs be like unto God. But on the contrary, God hath revenged his death both upon Herod, and upon the jews, and upon Pilate, and upon those Emperors that persecuted the Church.  
And thus we have seen the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  tokens of the Scripture. Whereby it appeareth that the book of Tobit, the prayer of Manasses, the book of judith, the book of Baruch, the Epistle of jeremy, the additions to Daniel, the third and fourth book of Ezra, the additions to the book of Hester, the two books of Maccabees, the book of Wisdom, 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 alleged in the new Testament no testimonies out of those books. 4. They contain some feigned things, and contrary to the Scriptures.   

CHAP. four  
Of the interpretation of the Scriptures.  
HItherto hath been spoken of the object of Preaching. The parts thereof are two. Preparation for the sermon, and the Promulgation or uttering of it. Matth. 13. 52. Then said he unto them, therefore every Scribe, which is taught unto the kingdom of heaven, is like unto an householder, which bringeth forth out of his treasure both new and old.  
In preparation private study is with diligence to be used. 1. Tim. 4. 13. Till I come give attendance to reading, to exhortation, and to doctrine. 1. Pet. 1. 10. Of the which salvation the Prophets have inquired and searched, which prophesied of the grace that should come unto you. Dan. 9 2. In the first year of his reign I Daniel understood by books the number of the years.  
Concerning the study of Divinity take this advice. First, diligently imprint both in thy mind and memory the substance of Divinity described with definitions, divisions, and explications of the properties. Secondly, proceed to the reading of the Scriptures in this order. Using a grammatical, rhetorical, and logical 
* Opening of the text.  analysis, and the help of the rest of the arts, read first the Epistle of Paul to the Rom. after that the Gospel of john (as being indeed the keys of the new Testament) and then the other books of the new Testament. will be more easy when they are read. When all this is done, learn first the dogmatical books of the old Testament, especially the Psalms: then the Prophetical, especially Esay: Lastly the historical, but chiefly Genesis. For it is likely that the Apostles and Evangelists read Esay and the Psalms very much. For there are no books of the old Testament, out of which we can read more testimonies to be cited, then out of these. There are about threescore places alleged out of Esay: and threescore and four out of the Psalms. Thirdly, out of 
* Of sound Jude ement: or sound, & judicious, and consonant to God's word.  orthodoxal writings, we must get aid not only from the latter, but also from the more ancient Church. Because Satan hath raised up from the dead the old Heretics, that he might hinder the restoration of the Church, which is begun to be made in our time. For the Antitrinitaries have newly varnished that opinion of Arius and Sabellius. The Anabantists renew the doctrines or sects of the Essees, Catharists, Enthusiasts, and Donatists. The Swenkseldians revive the opinions of the Eutychians, Enthusiasts, etc. Menon followeth Ebion: and the Papists resemble the pharisees, Encratites, Tatians, Pelagians. The Libertines renew the opinions of the Gnostics and Carpocratians. servetus hath revived the heresies of Samosatenus, Arrius, Eutyches, Martion, and Apollinaris. Lastly, the Schismatics, that separate themselves from evangelical Churches, receive the opinions, facts, and fashions of Pup●anus in Cyprian, of the Audians, and Donatists. Therefore in like manner, we must not so much seek for new repealing and confutations of these heresies, as we are for our use to fetch those ancient ones out of Councils and Fathers, and to account them as approved and firm. Fourthly, those things, which in studying thou meetest with, that are necessary and worthy to be observed, thou must put in thy tables or commonplace books, that thou mayest always have in a readiness both old and new. Fiftly, before all these things God must earnestly be sued unto by prayer, that he would bless these means, and that he would open the meaning of the Scriptures to us that are blind. Psalm. 119. 18. Open mine eyes, that I may see the wonderful things of thy Law. Revel. 3. 18. I advise thee to buy gold for thee— and to anoint thine eyes with eyesalve, that thou mayst see.  
Hitherto pertaineth the framing of commonplace books. Concerning which observe this slender counsel. 1. Have in readiness commonplace heads of every point of divinity. 2. Distinguish the foremost pages of thy paper book into two columns, or equal parts lengthwise. In every one of those pages set in the top the title of one head or chief point, the contrary side remaining in the mean while empty, 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 worthy to be remembered, and are seldom met with-Neither must thou put the words of the Author in thy common places, but briefly note down the principal points of stories and of things, that thou mayst know from what author to fetch them, when thou shalt have use: and make a point in the author himself, that thou mayst know, that the thing is there handled, which thou wrotest in thy commonplace book. 4. Because some things do very often offer themselves with a doubtful signification, so as that thou canst not tell, if thou write them in thy common places, from whence to fetch them, therefore to thy common places thou must join an alphabetical table. 5. Always provided that thou trust not too much to thy places. For it is not sufficient to have a thing written in thy book, unless it be also diligently laid and locked up in thy memory.  
Preparation hath two parts, Interpretation, and right division or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  cutting.  
Interpretation is the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Opening of the words and sentences of the Scripture, that one entire and natural sense may appear.  
The Church of Rome maketh 4. senses of the scriptures, the literal, allegorical, tropological, & anagogical, as in this her example. Melchizedek offered bread and wine. The literal sense is, that the King of Salem with meat which he brought, refreshed the soldiers of Abraham being tired with travel. The allegorical is, that the Priest doth offer up Christin the Mass. The tropological is, therefore something is to be given to the poor. The Anagogical is, that Christ in like manner being in heaven, shall be the bread of life to the faithful. But this her device of the fourfold meaning of the scripture must be exploded and rejected.  
There is one only sense, and the same is the literal. An allegory is only a certain manner of uttering the same sense. The Anagoge and Tropology are ways, whereby the sense may be applied.  
The principal interpreter of the Scripture is the holy Ghost. 2. Pet. 1. 20. So that ye first know this, that no prophecy in the Scripture is of any private 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  interpretation. Moreover, he that makes the law, is the best and the highest interpreter of the law.  
The supreme and absolute mean of interpretation is the Scripture itself. Nehem. 8. 8. And they read in the book of the Law of God distinctly, and gave the sense, and caused them to understand by the Scripture itself, per Scripturam ipsam.  
The means subordinated to the scripture are three; the Analogy of faith, the circumstances of the place propounded, and the comparing of places together.  
The analogy of faith is a certain abridgement or sum 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 Creed. The second concerneth charity or love, which is explicated in the ten Commandments. 2. Tim. 1. 13. Keep the true 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  pattern of the wholesome words, which thou hast heard of me, with faith and love which is in Christ jesus.  
The circumstances of the place propounded are these: Who? to whom? upon 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 evidently appear. Act. 9 22. But Saul increased the more in strength, and confounded the jews, which dwelled at Damascus, confirming (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, conferring or conjoining of places of Scriptures, as Artificers being about to compact or join a thing together are wont to fit all the parts amongst themselves, that one of them may perfectly agree with each other) that this was that Christ.  
Collation of places is twofold. The first is the comparing of the place propounded with itself cited and repeated elsewhere in holy writ. Esa. 6. 10. Make the heart of this people fat, make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and he heal them. This place is six times repeated in the new testament. Mat. 13. 14. Mark 4. 12. Luke 8. 10. john 12. 40. Act. 28. 27. Rom. 11. 8.  
Places repeated have often alterations for sundry causes. These causes are, first exegetical, that is, for exposition sake, as  
Psal. 78. 2. compared with Mat. 13. 35.  
I will open my mouth in a parable: I will declare 
* occulta.  things hidden from of old. I will open my mouth in parables, and will utter the things which have been kept secret from the foundation of the world. Psal. 78. 24. john 6. 31. He gave them of the wheat of heaven. He gave the bread from heaven to eat. Isai. 28. 16. Rom. 9 33. Behold I will lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation. He that believeth shall not make baste. Behold, I lay in Zion a stumbling block, and a rock to make men fall, and every one that believeth in him shall not be ashamed. Psal. 110. 1. 1. Cor. 15. 25. Sat thou at my right hand until I make thine enemies thy foot stool. He must reign till he have put all his enemies under his feet. Psal. 116. 10. 2. Cor. 4. 13. I believed, 
* quia.  because I did speak. I believed, and therefore have I spoken. Gen. 13. 15. Gal. 3. 16. All the land which thou seest, will I give unto thee, and to thy Now to Abraham and to his seed were the promises made. seed for ever. He saith not unto the seeds, as speaking of many: but, and to thy seed, as of one, which is Christ.  
A second cause is diacritical, or for discerning sake, that places, and times and persons might be mutually distinguished.  
Michah 5. 2. Mat. 6. And thou Bethlehem Ephrathah art little to be among the Princes of judah: out of thee shall he come forth to me, that shall be the ruler in Israel. And thou Bethlehem in the land of judah art not the least among the Princes of judah: for out of thee shall come the governor, that shall feed my people Israel.  
Thirdly, these causes are circumscriptive: or for limitation sake, that the sense and sentence of the place might be truly restrained, according as the mind and meaning of the holy Ghost was.  
Deut. 6. 13. Mat. 4. 10. Thou shalt worship the Lord thy God, and shalt serve him. Thou shalt worship the Lord thy God, and him only shalt thou serve. Isai. 29. 13. Matth. 15. 8. This people draweth near with their mouth and honour me with their lips: but their heart they reremoove far from me: and their reverence towards me is by the commandment of men. When this people draweth near unto me, they honour me with their mouth and with their lips, but they remove their heart far from me. 9 In vain do they worship me, teaching for doctrines the commandments of men. Gen. 2. 24. Mat. 19 5. Wherefore a man shall leave his father and his mother, and shall clean unto his wife, and they shall be one flesh. Wherefore a man shall leave father and mother, & shall clean unto his wife, & they which were two shall be one flesh. Isai. 50. 20. Rom. 11. 26. And the Redeemer shall come unto Zion, and unto them that turn from iniquity in jacob, saith the Lord. The Deliverer shall come out of Zion, and shall turn away the ungodliness from jacob.  
A fourth cause is for application sake, that the type might be fitted unto the truth: and the general to a ceretaine special, and so chose.  
jonas 1. 17. Matth. 12. 39 Now the Lord had prepared a great fish to swallow up jonah. And jonah was in the belly of the fish three days, and three nights. An evil and adulterous generation seeketh a sign, but no sign shall be given unto it, save the sign of the Prophet jonas. 40. For as jonas was three days and three nights in the whales belly: So shall the Son of Man be, etc. Esay 61. 1. Luk. 4. 18. The Spirit of the Lord God is upon me: therefore hath the Lord anointed me: he hath sent me to preach good tidings unto the poor to bind up the broken hearted, to preach liberty to the Captives, and to them that are bound the opening of the prison: verse 2 To preach the acceptable year of the Lord, and the day of vengeance of our god. The Spirit of the Lord is upon me, therefore he hath anointed me that I should preach good tidings to the poor, he hath sent me to heal the broken in heart, that I should preach deliverance to the Captives, etc. verse 21 This day is this Scripture fulfilled in your ears. Psal. 69. 27. john 19 28. They gave me gall for my meat, and in my thirst they gave me vinegar to drink. That the Scripture might be fulfilled he said, I thirst. verse 29 Therefore there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put it about an bysope stalk, & put it to his mouth. Exod. 12. 46. joh. 19 36. Neither shall ye break a bone thereof. These things were done, that the Scripture might be fulfilled, which saith, there shall not a bone of him be broken. Psal. 69. 25. Acts 1. 20. Let their habitations be void, and let none dwell in their tents. It is written in the book of the Psalms; Let his habitation be void, and lent no man dwell therein.  
Fiftly, some things are omitted for brevity sake: or because they do not agree with the matter in hand.  
Zach. 9 9 Matth. 21. 5. Rejoice greatly O daughter Zion: shout for joy O daughter Tell ye the daughter of Zion, behold thy King cometh unto jerusalem: behold thy King cometh unto thee: He is Just, and saved himself, poor and riding upon an Ass, and upon a colt the foul of an Ass. thee, meek and sitting upon an Ass, and a colt the foal of an Ass used to the yoke.  
The second collation is of the place propounded with other places: and those again are either like or unlike.  
Places that are alike are such, as by certain ways or in some sort agree one with another. And places do agree either in their phrase and manner of speech, or in sense.  
Places that agree as concerning the phrase, are such as these.  
Gen. 28. 12. john 1. 51. Then he dreamt, & behold there stood a ladder upon the earth, and the top of it reached up to heaven, and lo, the Angels of God went up And he said unto him, Uerilie, verily, I say unto you, hereafter shall ye see the heaven open, And the Angels of God ascending & descending and down by it. upon the Son of man. Gen. 3. 15. Rom. 16. 20. I will also put enmity between thee and the woman, and between thy seed and her seed. He shall break thine head, and thou shalt bruise his heel. The God of peace shall break (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Satan under your feet. Gen. 8. 20. Ephes. 5. 2. Then Noah built an Altar to the Lord, and took of every clean beast, and of every clean foul, and offered burnt offerings upon the Altar. 21. And the Lord smelled a savour ofrest, and said. Christ hath loved us, and given himself for us an offering and a sacrifice of a sweet smelling savour to God.  
For the finding out of these places the Greek and Hebrew concordances serve very fitly.  
Places, which agree in sense, are those that have the same meaning. Here excelleth the comparing of a general place with a special example in the same kind: as  
Prou. 28. 13. Psal. 32. 3. 4. He that hideth his sins, shall not prosper, but he that confesseth and forsaketh them, shall find mercy. When I held my tongue my bones consumed, etc. 5. I acknowledged my fin unto thee, neither hid I mine iniquity. I said, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. 2. Sam. 15. 25. 1. Pet. 5. 6. The King charged Zadok saying, carry the Ark of God again into the city. If I shall find favour in the eyes of the Lord, he will bring me again, and show me both it, and the tabernacle thereof. verse 26 But if he thus say, I have no delight in thee, Behold, here am I, let him do to me, as seemeth good in his eyes. Humble yourselves therefore under the mighty hand of God, that he may extol you in due time.  
Thou shalt have ready very many 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 unlike, are those, which in show do not agree, either in respect of the phrase, or in regard of the meaning. As,  
Rom. 3. 28. jam. 2. 24. Therefore we conclude that a man is justified by faith without the works of the Law. Ye see therefore how that of works a man is justified; and not of faith only. 1. King. 9 28. 2. Chron. 8. 18. And they came to Ophir, & they fetched from thence four hundred and twenty talents of gold, and brought it to King Solomon. And they went with the servants of Solomon to Ophir, & brought from thence four hundred and fifty talents of gold, and brought them to King Solomon. Acts. 7. 14. Gen. 46. 27. Then sent joseph, and caused his father to be brought, and all his kindred, even threescore and fifteen souls. All the souls of the house of jacob, which came into Egypt are threescore & ten. Act. 7. 16. Gen. 48. 22. And were removed into Sychem and were put in the Sepulchre, that Abraham had bought for money of the sons of Emor, son of Sychem. I (that is jacob) have given unto thee one portion above thy brethren, which I got out of the hand of the Ammorite by my sword and by my bow. Zach. 11. 13. Matth. 27. 9 And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Then was fulfilled that which was spoken by jeremy the Prophet, saying, and they took thirty silver pieces, etc.   

CHAP. V.  
Of the ways of expounding.  
THe manner or ways of Interpreting are according to the places of scripture, which are to be handled.  
Places are either Analogical & plain, or cryptical and dark.  
Analogical places are such, as have an apparent meaning agreeable to the analogy of faith, and that at the first view. Concerning these places receive this Rule:  
If the natural signification of the words of the place propounded do 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 give all the Prophet's witness, that through his name, all that believe in him, shall receive remission of sins. The signification of the words of this place is very manifest, to wit, that jesus Christ doth give righteousness and everlasting life to those that do believe in him. And this sense we do presently admit without any delay, because we see that it doth agree with the analogy of faith and with the holy scriptures.  
We must further know, that every article and doctrine concerning faith and manners, which is necessary unto salvation, is very plainly delivered in the Scriptures.  
cryptical or hidden places are those, which are difficult and dark: for the expounding of them let this be thy Rule and leader.  
If the native (or natural) signification of the words do manifestly disagree with, either the analogy of faith, or very perspicuous places of the Scripture: them the other meaning, which is given of the place propounded, is natural and proper, if it agree with contrary and like places, with the circumstances and words of the place, and with the nature of that thing, which is entreated of. As for example; 1. Cor. 11. 24. This is my body, which is broken for you.  
The sense that is given by some:  
This bread is indeed and properly the body of Christ; namely by conversion. Or, the body of Christ in, under, or with the bread.  
The unfitness of this sense.  
The 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  letter or words used in this place being retained (or expounded accordingly without any alteration) doth disagree with an article of the faith, He ascended into heaven, and with the nature of a Sacrament, which ought to be a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Memorial of the body of Christ absent. Therefore a new exposition is to be sought for.  
A new or second sense.  
In this place the bread is a sign of my body: by a Metonymy of the subject for the adjunct.  
The fitness of this exposition.  
First, it agrees with the analogy of faith, 1. He ascended truly into heaven, that is, he was taken up out of the earth into heaved locally and visibly. Therefore his body is not to be received with the mouth at the Communion, but by faith 〈…〉 prehending it in the heaven. 2. Born of the Virgin marry, etc. Therefore he had a true and natural bodle, being long, broad, thick, seated and circumscribed in some place. Whereby it appeareth that the bread in the Supper cannot be properly his very body, but only a sign or pledge thereof.  
Secondly, this sense consenteth with the circumstances of the place propounded:  
1. He took, he broke it. Here it is not likely that Christ sitting amongst his disciples did take and break his own body with his hands. Therefore the bread is no more than a sign and seal.  
2. Delivered (or given) for you. The bread can in no wise be said to be given for us, but the body of Christ: therefore the bread is not properly the body, but symbolically or by way of signification.  
3. The Cup is the new Testament, not properly, but by a Metonymy: therefore nothing hindereth, but that a Metonymy may be as well in these words, This is my body.  
4. Christ himself did eat of the bread; but he did not eat himself.  
5. Do ye this in remembrance of me: therefore Christ is not corporally present to the mouth, but spiritually to the faith of the heart.  
6. Until he come: therefore Christ is absent in his body.  
7. Christ said not, Under the form of bread, or in the bread: but he said, This, that is, This bread is my body.  
Thirdly, this sense accords with the nature of a sacrament: in which we must make a proportion and resemblance between the sign and the thing signified: which here can be none, if the bread be properly the body.  
Fourthly, it agrees with like places.  
Gen. 17. 10. This is my covenant, which ye shall keep betwixt you and me— .11. Ye shall circumcise the foreskin of your flesh, and it shall be a sign of the covenant between me and you.  
1. Cor. 10. 4. They drank of the spiritual Rock, that followed them: and the Rock was Christ.  
Rom. 4. 11. He received the sign of Circumcision, which might seal the righteousness of faith.  
Exod. 12. 1. The Lamb is the Lords Passeover. Verse 13. It is a sign of his passing over.  
Act. 2. 38. Be baptized for the remission of sins.  
joh. 6. 35. And jesus said unto them, I am the bread of life: he that cometh unto me shall not hunger, and he that believeth in me shall never thirst.  
1. Cor. 10. 16. The cup of blessing which we bless, is it not the Communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? that is, a sign of the communion.  
Fiftly, it agreeth with the laws of Logic. For one disparate is not spoken or predicated of another but by a borrowed speech.  
Sixtly, it is agreeable to the common custom of speaking. So we put the Fasces or bundle of rods (used to be carried before Magistrates) for government itself: the gown we put for peace: and the laurel garland for a triumph: as in Tully,  
Cedant armatogae, concedat laurea linguae.  
Therefore this other sense is proper.  
Now from this fruitful Rule do arise many consectaries or conclusions necessary for the understanding of the Scriptures.  

Consectary 1. The supply of every word, which is wanting, is fitting for the place propounded, if it agree with the analogy (or squire) of faith, and with the circumstances and words of the same place. As for example:  
Ephes. 3. 1. For which cause, I Paul the prisoner of jesus Christ for you Gentiles. The sentence is defective: therefore a supply must be made. And let this be the supply [I will be an Ambassador] for you Gentiles. This is not fit, because Paul was not an Ambassador for the Gentiles, but for Christ. Let another be given. [have boasted] for you Gentiles. But this seemeth to be something too bold, neither is any such like speech to be met with in any part of the scriptures. Therefore the sentence may be fitly supplied after this manner; For which cause I Paul am the prisoner of jesus Christ for you Gentiles.  

The same may be said of the rest.  Defective Speeches. Their Supply. Esay 1. 13.  I cannot iniquity. I cannot (bear) iniquity. Luk. 13. 9  And if it bear fruit: if not, then after thou shalt cut it down. And if it bear fruit (thou shalt let it stand): if not, then after thou shalt cut it down. Exod. 4. 25.  Then Zippora took Then Zippora took a sharp, and cut away the foreskin of her son. a sharp (knife) and cut, etc. 2. Sam. 21. 16.  Isbi Benod, which of the sons of a certain Giant, the weight of whose sword the weight of three hundred shickles of steel: and he girded with a new. Isbi Benod, who (was) of the sons of a certain Giant, the weight of whose sword (or spears head, mucronis) [was] the weight of three hundred shiekles, of steel, and he was girded with a new sword. 1. Cor. 9 25.  And every man, that proveth masteries, is continent in all things: and they to obtain a corruptible crown, but we for an uncorruptible. And they (are continent) to obtain a corruptible crown, etc. Exod. 19 4.  You have seen how [as it were] upon I have carried you upon Eagles wings. Eagles wings.   

Consect. 2. If that other exposition given of the place propounded do change one noun (or name) for another, than the words of the place contain in them a trope, or berowed speech.  
Hence arise many cautions concerning sacred tropes.  
1 An Anthropopathia is a sacred Metaphor, whereby those things, that are properly spoken of man, are by a similitude attributed unto God. Hence it is that the soul of God is put for his life or essence. jerem. 5. 29. Or shall not my soul be avenged of such a nation as this? Head is used for prince, or above. 1. Cor. 11. 3. God is the head of Christ. His face is put for favour or anger. Psal. 30. 7. Thou didst hide thy face, and I was troubled. Psal. 34. 16. The face of the Lord is 
* irata.  angry at those that do evil. His eyes are used for grace and providence. Psal. 34. 15. The eyes of the Lord are upon the just. The apple of his eye signifieth a thing very dear. Zach. 2. 8. He that toucheth you, toucheth the apple of mine eye. His ears are put for his accepting of men's prayers. His nostrils for indignation. His hands for power and protection. His arm for strength and fortitude. His right hand for authority and power. His finger for virtue. His foot for government and might. Psal. 110. 3. His smelling for his acceptation of something. Genes. 8. 21. He smelled the savour of rest. Repentance is used for the alteration of things and actions made by God.  
2 A sacramental Metonymy is that, whereby the name of the adjunct, as also of the helping cause is put for the thing represented in the Sacrament: or, whereby the sign is put for the thing signified, or contrarily. Genes. 2. 9 The tree of life: the tree of the knowledge of good and evil; that is, the tree which is a sign of these. Gen. 22. 14. Abraham called the name of that place, The Lord will see or provide, that is, it is a sign that the Lord will do so. Gen. 28. 22. The stone is called God's house. Exod. 12. The Paschall Lamb is the passing over. Exod. 17. 15. The Altar is called, The Lord is my 
* Vexillum.  standard or banner. Ezek. 48. 35. jerusalem is named, The Lord is there. Leuit. 16. The Priest is termed a satisfier. joh. 1. Christ is called a Lamb: Behold the Lamb of God which taketh away the sins of the world. The Paschall Lamb is called Christ. 1. Cor. 5. 7. Our Passeover Christ is sacrificed for us. And in the same place Christians are said to be unleavened. Rom. 3. 25. Christ is termed the propitiatory (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or the cover of the Ark of the Covenant. 1. Cor. 10. Christians are said to be one 
* loaf.  bread. And the Rock is called Christ. Tit. 3. 5. Baptism is named the washing of the new birth. 1. Cor. 11. The Cup is called the new Testament: and the bread is said to be the body of Christ.  
3 The 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  communication of the properties is a Synecdoche, by the which by reason of the personal union, that is spoken of the whole person of Christ, which doth properly belong to one of his two natures. Act. 20. 28. To feed the Church of God, which he hath purchased with his own blood. joh. 3. 13. For no man ascendeth up to heaven, but he that hath descended from heaven, the Son of man which is in heaven. 1. Cor. 2. 8. For had they known it, they would not have crucified the Lord of glory. joh. 8. 58. jesus said unto them, verily, verily I say unto you, before Abraham was I am. Luk. 2. 52. And jesus increased in wisdom, and in stature, and in favour with God and man.  
This communication of the properties hath place only in the concrete, and not in the abstract. Concrete is the name of the whole person, as God, Man, Christ, etc. Abstract is a name of either of the two natures considered apart, as the Godhead, manhood etc.  
4 Things spoken of God, which carry with them the show of evil, must be understood in regard of his operative or working permission. Nehem. 9 37. And it yieldeth much fruit unto the Kings, whom thou hast set over us because of our sins: and they have dominion over our bodies, and over our cattle at their pleasure, and we are in great affliction. Isa. 19 14. The Lord hath mingled among them the spirit of errors: and they have caused Egypt to err in every work thereof. Exod. 4. and 9 and 11. and 14. God doth harden the heart of Pharaoh. Deut. 2. 30. The Lord thy God hath hardened his spirit, and made his heart obstinate, because he would deliver him into thine hand, as appear this day. josh. 11. 20. It came of the Lord, that their heart was hardened, that they might come against Israel in battle, to the intent that they should destroy them utterly, and show them no mercy, but bring them to nought. 1. Sam. 2. 25. They harkened not to the voice of their father, because the Lord meant to destroy them. 2. Chron. 22. 7. The destruction of Ahaziah came from God. Psal. 105. 25. He turned their heart to hate his people, and to work craftily against his servants. Rom. 1. 28. God delivered them up to a reprobate mind. 2. Thess. 2. 11. God will send them strong delusions, that they may believe lies. Ezek. 14. 9 And when that Prophet shall be enticed to speak a prophecy, I the Lord will entice that Prophet, and stretching out mine hand against him, I will destroy him out of the midst of my people.  
5 Things spoken (completiuè) as if they were already finished, if they be not as yet finished, they are to be understood (inchoatiuè) as being begun, and in the way to be fulfilled. Gen. 5. 32. And when Noah was five hundred years old, he begot Shem, Ham, and japheth, that is, he began to beget them. Genes. 11. 26. Terah lived seventy years, when he begat Abram, Nahor, and Haran. 1. King. 6. 2. 37. Psal. 119. 8. I will observe thy statutes, do not forsake me. It is to be understood of his endeavour to do so, as in Phil. 3. Not as though I had already attained to it, or were already perfect: but I follow on, if that I may comprehend that for whose sake also I am comprehended of jesus Christ. Vers. 15. Let us therefore as many as be perfect be thus minded. Luk. 1. 6. And they were both just in the sight of God, walking in all his commandments and ordinances without blame.  
6 Moral commandments or laws under one sin by name expressed, do signify and mean all the sins of that kind, their causes, occasions, and allurements to them, and command the contrary virtues. For so Christ expounded moral laws, Matth. 5. 2. to the end of the chapter. 1. joh. 3. 15. He that hateth his brother is a manslayer.  
7 Threats and promises are to be understood with their conditions. Those are to be conceived with the condition of faith and repentance: and these, specially if they be corporal, with the exception of chastisement and the cross. Ezech. 33. 14. When I shall say unto the wicked, Thou shalt die the death: if he turn from his sin, and do that which is lawful & right,— 15. he shall surely live, and not die. Revel. 21. 8. But the fearful and unbelievers etc. shall have their portion in the lake, which burneth with fire and brimstone, which is the second death. But in the sixth verse he annexeth a promise, saying, I will give unto him that is a thirst of the well of the water of life freely. jonah 3. 4. Yet forty days, and Nineve shall be subverted. By those things which follow it appeareth that a condition is to be understood. jerem. 18. 19  
Like to these there are particular examples. Esay 38. 1. of Hezechiah: Give commandments to thy family, for thou shalt shortly die, and shalt not live. The condition of Gods will is to be understood. Gen. 20. 3. The Lord saith to Abimelech, because he had taken Abraham's wife to himself: Behold, thou shalt die for the woman which thou hast taken; except, unless thou restore her.  
Hence arose the distinction in the schools of the 
* Signi. Beneplaciti.  Signifying will, and the will of God's Good-pleasure. The will of Good-pleasure is that, whereby God doth will something absolutely and simply without any condition, as the creation and regiment of the world, and the sending of his Son. The Signifying will is that, whereby he willeth somethings for some other thing and with condition: and so we say, because that the condition annexed is a sign of the will, that God doth so will.  
8 A superlative or exclusive speech used of one person, doth not exclude the other persons of the Deity, but only creatures and feigned gods: to which the true God, whether in one person or in more, is opposed. joh. 17. 3. This is life eternal to know thee to be the only true God, and jesus Christ whom thou hast sent. He calleth the Father the only true God, that he might oppose him to all false gods. Rom. 16. 27. To the only wise God be glory by jesus Christ. 1. Tim. 1. 17. joh. 10. 29. The Father is greater than all: not than the rest of the persons, but than the creatures. Mark. 13. 37. The Father alone knoweth the day of judgement. All the outward works of the Trinity, and all attributes are to be understood inclusively, that is, without exception of any of the persons.  
9 When God is considered absolutely, or by himself, the three persons are comprehended: when the word (God) is conferred or set with a person of the Trinity, it signifieth the Father. 2. Cor. 13. 13. The grace of our Lord jesus Christ, and the love of God, and the fellowship of the Holy Ghost be with you all.  
10 A general word is taken specially, and so on the contraric; as All (saith August. lib. 6. cont. julian cap. 12.) for Many, and Many for All are oftentimes used in the Scriptures. Gen. 33. 11. God hath had mercy on nice, therefore I have all things. jere. 8. 6. All are turned to their own race, that is, the greater part. Matth. 21. 26. All men counted john as a Prophet, that is, the most. Phil. 2. 21. All seek their own things, and not the things of Christ. Deut. 28. 64. And God shall scatter thee among all people, that is, many. 1. King. 12. 18. And all the Israelites stoned him, that is, all that were present. Exod. 9 6. All the living creatures of Egypt died. jerem. 26. 9 Then was gathered together all the people against jeremy in the house of the Lord, that is, all wicked people. Matth. 4. 23. Healing every disease, to wit, that was offered to him. john 14. 13. Whatsoever ye shall ask the Father in my name, that is, whatsoever ye shall ask according to his word. 1. Cor. 6. 12. All things are lawful for me, that is, all (adiaphora) things that are indifferent and not simply evil.  
Nothing is put for little or small. joh. 18. 20. I have spoken nothing in secret, that is, little. Act. 27. 33.  
None is used for few. jerem. 8. 6. There is none that repenteth of his wickedness, that is, but a few. 1. Cor. 2. 8. Which wisdom none of the Rulers of this world knew, that is, very few.  
Always is taken for often or long. Prou. 13. 10. Amongst the proud there is always contentions, that is, often. Luk. 18. 1. He spoke unto them a parable that they ought to pray alway. Luk. 24. 53. And they were always in the Temple lauding and praising of God. joh. 18. 20. I alway taught in the Synagogue, and in the Temple.  
Eternal is used for a long time agreeing with the matter in hand. Gen. 17. 8. All the land of Canaan is given unto Abraham for an everlasting possession. Leuit. 25. 46. Ye shall use their labours for ever. Deut. 15. 17. If thy servant be thy brother an Hebrew, and will not go from thee, then shalt thou take an all, and pierce his care through against the door, and he shall be thy servant for ever, in aeternum. 1. Chron. 15. 2. God hath chosen the Levites, that they might minister for ever unto him. Esay 34. 6. And beasts shall possess Idumea and Bozra eternally. Dan. 2. 4. O King live for ever. jerem. 25. 9 I will make judea and the regions bordering upon it an amazement, a hissing, and a perpetual desolation.  

* ubique passim.  Every where is used for Here and there, without respect of place. Mark. 16. 2. And they went out and preached every where the Lord coworking. Act. 17. 30. The Lord admonisheth all men every where to repent.  
[
* Non.  Not] is restrained to some special matter. Psalm. 7. 4. Iniquity is not in mine hands, that is, in my cause against the complices of Saul. joh. 17. 13. Neither have his parents sinned, that is, that this man should be borne blind for their sins: I will have mercy, not sacrifice. Not is put for seldom, scarcely, or hardly. 1. King. 15. 5. David declined not from any of the things which the Lord had commanded unto him, saving in the matter of Vriah, that is, seldom. Luk. 2. 37. She was a widow, and went not out of the Temple.   

Consect. 3. Grammatical and Rhetorical proprieties of words signify diversly with those words: As,  
An 
* That is, when one or more words are wanting.  Ellipsis signifieth either brevity, or the swiftness of the affections. Gen. 11. 4. Let us build us a city and a tower, whose top [may reach] unto heaven, that we may get us a name. Act. 5. 39 But if it be of God ye cannot destroy it, [ac nescio, and I know not] whether ye shall be found fighters also with God. Psalm. 6. And thou O Lord how long? Exod. 22. 20. He that sacrificeth to strange gods, let him be destroyed as a thing execrable: saving him [who sacrificeth] to jehovah. Genes. 3. 22. Now therefore [we must look] lest that stretching out his hand, he take of the tree of life. 1. Chron. 4. 10. If thou wilt bless me effectually [I will do this or that] If thou vex the fatherless child [I will vex thee].  
The Enallage of the preter perfect tense, whereby the time past is put for the time to come, signifieth in the oracles of the Prophets the certainty of the thing that is to come. Gen. 20. 3. Thou hast died because of the woman, that is, thou shalt die. Isai. 9 6. Unto us a child is borne, unto us a son is given. Isa. 21. 9 It is fallen, it is fallen Babylon, etc.  
A 
* When some words abound.  Pleonasme, which is manifold, when it is of the substantive repeated in the same case, it doth signify, 1. A force and 
* It is when words signify more than show for or seem.  emphasis. Psalm. 133. 2. As the ointment which descended unto the beard, The beard of Aaron. Luk. 6. 46. Why call ye me Lord, Lord? 2. A multitude. Gen. 32. 16. He gave into the hands of his servants droves, droves, that is many droves. joel. 3. Troops, troops in the valley of concision, that is, many troops or multitudes. 3. Distribution, At the gate and gate, 1. Chr. 16. that is, in every gate. Leuit. 17. 3. A man & a man, that is, every man. 2. Chr. 19 5. Thou shalt appoint judges in a city and in a city, that is, in every city. 4. Diversity and variety. Psalm. 12. They speak with an heart, and an heart, that is, with divers or a double heart, Prou. 20. 20. A weight and a weight are abominable unto the Lord.  
There is a Pleonasme of the Substantive when one is governed of another. 1. In the singular number it is very significant and argues certainty. Exod. 31. 15. One the seventh day is the Sabbath of Sabbath. Mich. 2. 4. And they shall lament the lamentation of lamentation. 2. In the plural number it signifieth Excellency. Psal. 136. 2. The God of Gods, that is, the most high God. Dan. 3. The King of Kings. Eccles. 1. 2. Vanity of vanities. A Song of Songs. A Servant of Servants.  
The Pleonasme of the adjective, and sometimes also of the Substantive repeated, signifieth exaggeration or increasing. jerem. 24. 3. I see good figs, good. Esay 6. 3. Holy, holy, holy the Lord God of hosts. Exod. 34. 6. The Lord passing before his face cried, jehovah, jehovah, the strong God. jer. 7. 4. Trust not in lying words saying, the temple of the Lord, the temple of the Lord, this is the temple of the Lord. jer. 22. 29. O earth, earth, earth, hear the word of the Lord. Ezek. 21. 28. Say thou the Sword, the sword is drawn, and furbished for the slaughter. Prou. 6. 10.  
The Pleonasme of the Verb doth either make the speech more emphatical and significant, or else signifieth and showeth vehemency, or certainty, or speediness. Gen. 2. 17. In dying thou shalt die. Esay. 50. 2. Is mine hand shortened in shortening? Esay. 56. 3. By separating God hath separated me from his people. Psalm. 50. 21. Thou thinkest me by being to be like thee. Psalm. 109. 10. Let his children in wandering be wanderers (or vagabonds) and let them beg. jere. 12. 16. And it shall come to pass if in learning they shall learn the ways of my people. etc. 2. King. 8. 10. Prou. 27. 23. Exod. 13. 17. Isai. 6. 9 Isai. 55. 2. 2. King. 5. 11. Genes. 46. 4. 2. Sam. 15. 30. jerem. 23. 29.  
The Pleonasme of the Conjunction sometimes argueth earnestness. Ezek. 13. 10. Therefore, therefore because they have made my people to err.  
Wherefore a 
* Coiunctio.  Conjunction doubled (otherwise than it is in Latin) increaseth the denial. Exodus 14. 11. Hast thou brought us to die in the wilderness, is it because therewere No No graves in Egypt? that is, None at all? Matth. 13. 14. By seeing ye shall see and shall Not Not (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) perceive.  
The Pleonasme of the sentence signifieth first, distribution. A court was in the corner of the court: a court was in the corner of the court: a court was in the corner of the court; that is, in every corner of the court there was one court. secondly, it makes an emphasis. Exod. 12. 50. The Israelites did as Moses and Aron commanded, so did they. Psalm. 145. 18. The Lord is near unto all that call upon him: to all that call upon him in truth. Psalm. 124. 1, Unless the Lord had been on our side may Israel now say: unless the Lord had been on our side. Thirdly, the repetition of the sentence, which is done in other words, is for exposition sake. 2. King. 20. 3. I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight, Psalm. 6. 9 10. The Lord hath heard the voice of my weeping, the Lord hath heard my prayer: the Lord hath received my supplication. Esay 3. 9 They have declared their sin, and have not hidden it. john 1. 3. All things were made by him, and without him nothing was made.  
All tropes are 
* They enlarge the sense.  emphatical, & besides delight and ornament they do also afford matter for the nourishment of faith: as when Christ is put for a Christian man, or for the Church of God. Mat. 25. 35. 1. Cor. 12. As the body is one, and hath many members: and all the members of one body, though they be many, are yet but one body: so also Christ, that is, The Church. Act. 9 4. This trope doth comfort a faithful soul, and nourish saith.  
An 
* It is when the contrary to that which was spoken is meant, it is used in slouting sometimes.  Irony signifieth a just reprehension of sin. judg. 10. 14. And the Lord said to the children of Israel: Go ye, and cry out to your gods, whom ye have chosen: let them save you in the time of trouble. Mark. 7. 9 And he said unto them, Well ye abrogate the commandment of God, and observe your own traditions. 1. King. 22. 15. The king said unto him, Michaiah, shall we go against Ramoth Gilead to battle? or shall we not? and he answered, Go up and prosper: doubtless the Lord shall deliver it into the hand of the King. 1. King. 18. 27. And at noon Elijah mocked them, and said, Cry aloud, for he is a God: either he talketh, or pursueth his enemies, or is in his journey: or it may be he sleepeth, and must be awaked. 1. Cor. 4. 8. Now are ye full, now are ye enriched, without us ye have gotten a kingdom.  
Figures of a word in the repetition of a word or sound, have for the most part an emphasis in them. Psalm. 66. 7. Let God, even our God bless us. Isai. 48. 11. For mine own sake, for mine own sake will I do it. john 1. 51. Uerilie, verily I say unto you. Psalm. 67. 6. The people shall praise thee, O God; all the people shall praise thee. In the 136. Psal. there is a repetition made in every verse for this cause.  
An Interrogation signifieth, 1. an earnest affirmation, or asseucration. Gen. 4. 7. Is there not remission, if thou shalt do well? josh. 10. 13. Is not this written in the book of the just? john. 4. 35. Do ye not say that it is yet four months to harvest? josh. 1. 9 Gen. 37. 13. 1. King. 20. 27. Mark. 12. 24. john 6. 7. Secondly, it signifieth a denial: Gen. 18. 4. Shall any word be hard unto God? Rom. 3. 3. Shall their incredulity make the faith of God of none effect? Mat. 12. 26. If Satan shall vanquish Satan, how shall his kingdom continue? 3. It signifies a forbidding. Psal. 79. 10. Help us, O God, why shall the Gentiles say, where is their God? 2. Sam. 2. 22. And Abner said to Asahel, depart from me: wherefore should I smite thee to the ground? 4. It argueth sundry affections, as admiration, compassion, complaining, and finding of fault. Psalm. 8. 10. O Lord, how admirable is thy name in all the earth! Isai. 1. 21. How is the faithful city become an Harlot! Psalm. 22. My GOD, my GOD, why hast thou forsaken me?  
Concession (or yielding) signifieth a denial and reprehension. 2. Cor. 12. 16. But be it, that I charged you not, but because I was crafty, I took you with guile. 17. Did I pill you by any of them, whom I sent?   

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


Examples.  Psalm. 7. 8. Esay 64. 6. judge me, O Lord, according to my righteousness. We have all been as an unclean thing, and all our righteousness is as filthy clouts.   

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

Mat. 10. 10. Mark. 68 9 Nor a scrip for the journey, neither two coats, neither shoes, nor a staff. And commanded them, to take nothing for their journey, save a staff only, neither scrip, neither bread, nor money in their girdles, but that they should be shod with sandales.   

The Reconciliation.  
Distinguish the respects. Matthew meaneth such a staff, as may be a burden to the bearers thereof. Mark understandeth such a one, as may sustain and ease those that travel; such a one as jacob used, Genes. 32. 10. Moreover, the shoes that Matthew mentioneth are new, such as are with care and diligence prepared for to travel in. The sandales in Mark are not new, but such as are daily worn on the feet.  
From this fourth consectary many provisoes or Cautions arise meet to be observed in the reconciling of places.  
1 The holy Writers speaking of things and persons, that are past, do anticipate, that is, they speak of them according to the custom of that place and time, in which they wrote. Genes. 12. 8. Afterward removing thence unto a mountain Eastward from Bethel. The place was so called in the days of Moses: but in Abraham's time it was not called Bethel, but Luz. Gen. 28. 19 Gen. 13. 1. Abram went up out of Egypt— towards the South; not in respect of Egypt, but of that place wherein Moses was. 1. Pet. 3. 19 Christ in his spirit preached to them that are in prison. They are said to be in prison in regard of the time, in which Peter wrote this Epistle, and not of that wherein Noah lived. Psal. 105. 15. Touch not mine anointed. Abraham, Isaak, and jacob are said to be anointed in respect of the manner and fashion of the time wherein David lived. For they had no external anointing.  
2 Allegories are to be expounded according to the scope or intent of the place. So Chrysostome saith upon the 8. of Matth. Parables must not be expounded according to the letter, left many absurdities do follow. Aug. upon the 8. Psalm speaketh on this sort: In every allegory this rule is to be retained, that that be considered according to the purpose of the present place, which is there spoken of under a similitude.  
3 Places and persons in the Scriptures have very often two names: Gideon was called jerubbaal, judg. 6. 32. and also jerubesheth, 2. Sam. 11. 21. Abimelech, 1. Samuel 21. 3, and Abiathar, Mark. 2. 26. Solomon, 1. Samuel 12. 24, and jedidiah, 25. Zimri, 1. Chron. 2. 6, and Zabdi, josh. 7. 1. Hazariah, 2. Chron. 22. 6, and Ahaziah, 1. Chr. 3. 11, & jehoahaz, 2. Chr. 21. 17. johanan, 1. Chr. 3. 15, & jehoahaz, 2. King. 23. 30, and also Shallum, jerem. 22. 11. jehoiachin, 2. King. 24. 6, and jachoniah, 1. Chro. 3. 16, and Coniah, jerem. 32. 24. Mephibosheth, 2. Sam. 4, and Meribbaal, 1. Chro. 8. 34. Abinadab, 1. Chron. 10. 2, and Ishui, 1. Samuel 14. 49. Eliachim and jachim, 2. King. 23. 24. Ozias & Azarias, 2. King. 15. 1. 2. Chr. 26. 1. Hester, Edissa, Hest. 2. 7. Simon, Peter, john 1. 42. and Cephas and Bariona: joses and Barnabas, Act. 4. 36. Saul and Paul, Act. 13. 6. 8. Matthew and Levi. Herusalem is called jebus & Salem.  
Moreover, the name, which is indeed one, receiveth many times changes and differences. As Salmon, Ruth. 4. 21. is called Salma, 2. Chron. 2. 11. Abigal, 2. Sam. 17. 25. is named Abigail, 1. Chron. 2. 16. Tiglath-pilezer, 2. King. 15. 19 is termed Tilgath-pilneezer, 1. Chr. 5. 6. Aram, Mat. 1. 3. is the same with Ram, 1. Chr. 2. 9  
Again, on the contrary, distinct persons, and divers places have one name: Matth. 1. 11. josiah begat jecboniah and his brethren about the time they were carried axay into Babylon. 12. And after they were carried away into Babylon jechoniah begat Salathiel. here now, because jechoniah doth both finish the 
* That is, the second fourteenth generation, mentioned in Mat. 1. 17 in which place three fourteeene generations are set down  second tesseradecade, and begin the third, one of them will be wanting to one of those tesseradecads, unless we say that there were two jechoniases both father and son. Succoth is a name of three places. The first is in Egypt, Exo. 12. 37. The second in the tribe of Gad, josh. 13. 27. The third in the tribe of Manasses, 1. King. 7. 46.  
4 In sacred accounts, by reason of the wickedness of the Prince, either his name or the number of years, in which he reigned wickedly, are omitted and left out. 1. Sam. 13. 1. Saul reigned two years over Israel; that is, lawfully, or as Lyra speaketh, 
* De iure. according to law or equity.  rightly: but otherways he reigned longer. Matt. 1. 8. joram begat Ozias. Here three are left out for their wickedness, to wit, Ahaziah, joas, and Amaziah.  
5 The time spoken of is taken either 
* That is, as fully finished, or as but in the finishing.  completely, or uncompleatly: and the parts thereof are understood either inclusively or exclusively; As, 1. Kings 15. 9 And in the twentieth year of jeroboam Asa reigned over judah.   

1. King. 15. 25. 1. King. 15. 28. Nadab the son of jeroboam [began to reign over Israel the second year] of Asa King of judah: and reigned over Israel [two year.] Even in the [third year of Asa King of judah] did Baasha slay Nadab, and reigned in his stead.   

The Reconcilement.  
Nadab, who began to reign in the second year of Asa, might reign 2. years, although Baasha succeed him in the third year of Asa; because the last years of 
Vltimi ann●.  the Kings of Israel and juda are not fully expired, but some of them (as in this place) do scarcely contain months in them: the rest of the years being put completely.   

Mat. 17. 1. Luk. 9 28. And the sixth day after jesus took Peter, and james, and john his brother, and brought them up unto an high mountain. And it came to pass about an eight days after, that having take to him Peter, and james, and john, he went up into a mountain.   

The Reconcilement.  
Matthew puts exclusively only the days that were between, which were altogether accomplished: Luke puts in the reckoning the two outtermost days also.  
The parts of time are put sometimes inclusively, and sometimes exclusivelie. 1. That the number may be more perfect. Augustine saith, quaest. 47. on Exodus. In a perfect number oftentimes that, which is either wanting or abounding, is not counted. judg. 11. 26. Israel dwelled in Heshbon and Aroer and their towns three hundred years. These years are to be reckoned from the departure of the Israelites out of Egypt, after this manner. The time of their abode in the wilderness was 40. years. The time of the government of joshua was 17. years: of Othoniel, 40. years. judg. 3. 11. Of Ehud and Samgar, 80. years. judg. 3. 30. of Barak, 40. years. judg. 5. 51. of Gideon, 40. years. judg. 8. 28. of Abimelech, 3. years. jud. 9 22. of Tolah, 23. years, judg. 10. 2. of jair, 22. years. judg. 10. 3. The whole in all is, 305. years. Here therefore the five odd years are not named; it may be because this even number of three hundred is fitter both for the computation and the speech. 2. For brevity sake: judg. 20. 46. There were slain of the Beniamites twenty five thousand. here an hundred are not counted, as appeareth, verse 35. The Israelites slew that day of the tribe of Benjamin five and twenty thousand and a hundred men.  
5. The King being hindered either with foreign war, or with old age, or by reason of some disease doth whiles he yet liveth appoint his son to be King in his stead: and therefore with the computations of the years of father and son reigning at one time, the years of the reign are reckoned sometimes jointly, and sometimes apart.   

2. King. 1. 17. 2. King. 3. 1. Ahaziah died, and jehoram reigned in his stead [in the second year of jehoram the son of jehosaphat] King of judah. Ichoram the son of Ahab reigned in the [eighteenth year of jehosaphat. Chap. 8. 16. In the [fifth year of joram the son of Ahab] jehoram the son of jehoshaphat began to reign, and reigned eight years.   

The Reconciliation.  
jehoshaphat determining in the seventeenth year of his reign to help King Ahab against the Syrians appointeth his son joram to be Viceroy. In the eighteenth year of his own reign, and in the second of his sons, joram the son of Ahab reigned. Afterwards in the fifth year of this joram the son of Ahab, jehosaphat being strucken in age confirmeth his kingdom to his son joram: who is said to have reigned eight years, four whilst his father was alive, and four alone by himself after the death of his father.  
2. King. 15. 30. 2. King. 15. 33. And Hoshea the son of Elah wrought treason against Pekah the son of Remaliah, & smote him, and slew him, & reigned in his room [in the twentieth year of jotham] the son of Vzziah. jotham the son of Vzziah was five and twenty year old when he began to reign [and he reigned sixteen years] in jerusalem.   

The Reconciliation.  
He reigned sixteen years alone after his father's death: he reigned also twenty with his father: for he governed the kingdom for his father who was diseased with the leprosy.  
6. The East-country men do diversly distinguish their artificial day, both into twelve equal hours (commonly called planetary hours) and into quadrants, having their name of the hour going next before. Beroald. Chronol.  
The Eastern men's accounting: .  
The manner of our counting: 7. 8. 9 10. 11. 12. 1. 2. 3. 4. 5. 6.   

Mark. 15. 25. joh. 19 14. And it was [the third hour] when they crucified him. And it was the preparation of the Passeover, [and about the sixth hour] and he said unto the jews, Behold your King.   

The Reconciliation.  
The opposition is not in the same respect: therefore distinguish the manners of accounting the hours of the day, and then it will appear that Christ might be crucified at the third hour and about the fixed.  
7. The lesser number is to be counted under the greater and the more complete. judg. 3. 11. The land had rest forty years when Othoniel died. Under this number are all the years comprehended from the death of joshua to the death of Othoniel, as also the eight years of servitude under the Syrians. judg. 3. 30. The land had rest 80. years. Here from the death of Othoniel are numbered also the years of Ehud and Samgar. For Ehud could not be judge 80. years: for when these years are expired the whole time of man is run out. The like we meet with, judg. 5. 31. and 8. 28. and 9 22. and. 10. 2. 3. and 11. 26. Where, in the three hundred years are included the forty years of their tarrying in the desert.  
8. Filiation or Sonship is either natural or legal. Natural is by generation: legal is by adoption, which is to be testified by education and bringing up, and by succession in the kingdom, and in 
* To understand this, read Deut. 25. 5.  Leviration by the law of redemption.   

2. Sam. 21. 8. 1. Sam. 18. 19 And the King took the five sons of Michal the daughter of Saul, whom she bear to Adriel the son of Barzilli the Mehalohite. When Merab Saul's daughter should have been given to David, she was given unto Adriel a Mehalohite to wife.   

The Reconciliation.  
They are the natural sons of Merab, and the legal sons of Michal; and therefore (to bear) doth only signify to bring up, to feed and to nourish. For thus the sons of Machir, Gen. 50. 23. are said to be borne (nati) on joseph's knees, that is, brought up.   

Mat. 1. 12. Luk. 3. 27. jeconias begat Salathiel. Salathiel the son of Neri.   

The Reconciliation.  
Salathiel was the son of Neri by nature: and the son of jeconias legally in regard of succession in the same kingdom. After this manner Zedekias is the brother of jeconias or jehoiakin, 2. Chron. 36. 10. and uncle, 2. King. 14. 17. and son, 1. Chro. 3. 16. His brother by generation, and his son by the right of succession. On this manner Matthew and Luke are reconciled in the genealogy of Christ. For the one follows the natural order, as Luke, and the other the legal.    

Consect. 5. When the natural sense of the place (propounded) is given by the foresaid helps, a signification of a word signifying divers things (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall be given, which is fitting to the place.  
Thus the significations of Vaughan the prefix or copulative are (as Brunerus hath observed in his Hebrew Grammar) distinguished according to the diversity of the places. It signifieth, I. At, Isa. 9 10. 
These Adverbs and Conjunctions I do of purpose not translate, as being fittest in Latin.  Gen. 42. 10. II. Quoniam, Isa. 53. 11. III. Quin, Isa. 9 11. Psalm. 73. 4. four id est, Isa. 9 14. 1. Sam. 17. 40. V. Idcirco, Prou. 1. 18. VI Ita ut, Psal. 18. 39 Isa. 24. 20. VII. Sic etiam, Isa. 10. 10. & 51. 11. VIII. Et tamen, 1. Chron. 5. 2. Nehe. 9 19 IX. Atqui, Psal. 73. 2. & 19 6. X. Posteà tunc, Isa. 16. 12. Gen. 3. 5. XI. Autem, Isa. 1. 21. Nehe. 2. 9 XII. Etiam, 2. Reg. 3. 8. XIII. Num, Isa. 37. 11. XIIII. Sicut, sicm Psal. 125. 2. Dan. 7. 2. XV. Qui, quae, quod, Isa. 43. 8. XVI. Quum, Psal. 50. 17. XVII. Vt, Isa. 49. 6. XVIII. Quamuis, jere. 31. 35. XIX. Inquam, Isa. 55. 1. XX. Idque, Psal. 105. 12. XXI. Atque ita, Prou. 3. 4. XXII. Et ut Isa 58. 5. 6. XXIII. Quoniam, ideo, Psal. 109 17. XXIIII. Imò, Psal. 109. 18. XXV. Nec non, Psal. 72. 16. XXVI. Verùm, Psal. 73. 23. XXVII. Etiamsi, job. 19 26. XXVIII. Aut, Psal. 139. 7. XXIX. Quòd, idque, Psa. 139. 14. XXX. Et verò, Psal. 139. 17. XXXI. Tum, Nehe. 12. 27. XXXII. Simulatque, jere, 50. 43. XXXIII. Si sin, 2. Reg. 5. 17. XXXIIII. Nec, Isa. 41. 8. XXXV. Hoc igitur, Prou. 17. 33. XXXVI. unà cum, Prou. 8. 18. XXXVII. Quòd, Gen. 47. 6.  
Thus it appeareth that (Berech) signifieth contrary things, as to bless & to curse. job. 1. 5. 1. King. 21. 10. and 11. 2. 9  
To conclude, hence it is evident that (Huchal) Gen. 4. 26. doth not signify Profaned, but Begun. Reason. 1. when Chalal signifieth to profane, it ought to be joined with a noun, and to govern it; but here it doth immediately follow Rara a verb infinitive. Reason. 2. Amongst many causes of the Deluge Moses reckoneth not the profanation of God's worship, which notwithstanding should have been chiefly noted, if so be that it had reigned among the people of God.   

Consect. 6. If a word given in the Bible, whether it be an Hebrew word or a Greek, if first it do agree with Grammatical construction, and with other approved copies: if also it do agree in respect of the sense with the circumstances and drift of the place, and with the analogy of faith, it is proper and natural.  
I lay down this rule, not because I think that the Hebrew and Greek text is in all copies corrupted through the malice of the jews, as Lindanus doth wickedly calumniate, and after him all Papists: but that the divers readings, which in some places have crept in, either by reason of the unskilfulness or negligence and oversight of the Notaries, might be scanned and determined. As, Psal. 22. 16. In ordinary copies the words run thus; Caari, that is, As a Lion my hands and my feet. In other copies the reading is divers, after this manner: Caaru, They have digged (or pierced) my hands and my feet. Now the rule propounded doth teach that this latter reading is to be followed. For it agreeth. 1. with Grammatical construction: 2. with the circumstances of the Psalm: 3. with some ancient copies: yea even by the testimony of the jews.    

CHAP. VI  
Of the right Dividing of the word.  
HItherto we have spoken of Interpreting the word. We are now come to speak of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  right cutting or the right dividing of it.  
Right cutting of the word is that, whereby the word is made fit to edify the people of God. 2. Tim. 2. 15. Study to show thyself approved unto God, a workman that need not to be ashamed, dividing (or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  cutting) the word of truth aright. It is a Metaphor taken it may be from the Levites, who might not cut the members of the sacrifices without due consideration. Isai. 50. 4. The Lord hath given me the tongue of the learned, that I might know to minister a word in due season to him that is weary. The parts thereof are two: Resolution or partition, and Application.  

* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Resolution is that, whereby the place propounded is, as a weavers web, resolved (or untwisted and unloosed) into sundry doctrines. Act. 18. 28. Mightily he confuted the jews, with great vehemency publicly showing by Scriptures that jesus 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 have already proved that all both jews and Gentiles are under sin. 10. As it is written; there is none righteous, no not one. 11. There is none that understandeth, none that seeketh God. 12. All are gone out of the way: they have been made altogether unprofitable: there is none that doth good, no not one. Act. 2. 24. Whom God hath raised up, and loosed the sorrows of death, because it was impossible that he should be held of it. 25. For David saith concerning him, I beheld the Lord always before me: for he is at my right hand, that I should not be shaken. 26. Therefore did mine heart rejoice, and my tongue was glad, and moreover also my flesh shall rest in hope. 27. Because thou wilt not not leave my soul with the dead, neither wilt suffer thine holy one to see corruption.  
Collection is, when the doctrine not expressed is sound gathered out of the text. This is done by the help of the nine arguments, that is, of the causes, effects, subjects, adjuncts, dissentanies, names, distribution, and definition. For example.  
A place. The collection. john 10. 34. jesus answered them, Is it not written in your law, I said ye are Gods? From the comparison of the lesser. 35. If he called than Gods, unto whom the word of God was given, and the Scripture cannot be broken: 36. Say ye of me, whom the Father hath sanctified and sent into the world, thou blasphemest, because I said I am the Son of God?  
A place. The collection from the lesser. 1. Cor. 9 9 For it is written in the law of Moses, thou shalt not muzzle the mouth of the ox, that treadeth out the corn. What, hath God care of oxen? Vers. 4. Have we not power to eat, and to drink?  
A place. The collection from the contrary. Gal. 3. 10. For so many as are of the works of the law are under a curse: for it is written, Cursed is every one, that continueth not in all things which are in the book of the law to do them. Vers. 9 Therefore those which are of faith are blessed with faithful Abraham. Vers. 11. For the just shall live by faith. Vers. 11. And that no man is justified by the law before God, it is evident.  
A place. A collection from the Adjunct. Heb. 8. For in rebuking them he saith, Behold, the days will come, saith the Lord, when I shall make with the house of Israel & with the house of judah a new testament. Heb. 8. 13. In that he saith a new testament, he hath disannulled the old: now that which is disannulled and waxed old is ready to vanish away.  
In gathering of doctrines we must specially remember that an example in his own kind, that is, an Ethique, Oeconomique, Politic, Ordinary, and Extraordinary example hath the virtue of a general rule in Ethique, Oeconomique, Politic, Ordinary, & Extraordinary matters. The examples of the fathers are patterns for us. 1. Cor. 10. 11. 
* Rom. 15. 4  And whatsoever is written, is written for our learning. And it is a Principle in Logic, that the 
* Or general.  Genus is actually in all the 
* Or specials and particulars of that kind or general.  species: and a rule in the Optics, that the general species of things are perceived before the particular.  
A place. The Collection from the Species. Rom. 9 7. Neither are they all children, because they are the seed of Abraham: but in Isaac shall thy seed be called. 10. Neither he only felt this, but also Rebecca, when she had conceived by one, even by our father Isaac. Vers. 8. That is, they which are the children of the flesh, are not the children of God: but the children of the promise are counted for the seed. Rom. 4. 18. Which Abraham against hope, believed under hope, etc. 21. Being fully assured that he which had promised was also able to do it. 22. And therefore it was imputed to him for righteousness. Rom. 4. 23. Now it is not written for him only, that it was imputed to him for righteousness, 24. But for us also, to whom it shall be imputed for righteousness, which believe in him, that raised up jesus our Lord from the dead.  
That also I add, that collections ought to be right and sound, that is to say, derived from the genuine and proper meaning of the Scripture. If otherwise, we shall draw 
* Adverb. any thing out of any thing, quidlibetè quolibet.  any doctrine from any place. Prou. 8. 22. the Greek translation of the seventy Interpreters is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The Lord hath created me; it is the speech of Wisdom, that is, of Christ speaking of himself. Whence the Arrians collect very wickedly, that the Son was created. But in the Hebrew it is (jehovah kanneni) The Lord hath possessed me. Now the Father possesseth the Son, because he begat him from eternity, and because the Father is in the Son, and the Son in the Father. And so, Gen. 4. 1. When a Son was borne unto Adam, he saith, I have 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 upon the tenth verse of the 39 Psalm, readeth on this wife: I held my peace because thou hast made me, fecistime. From whence he doth wittily gather, that it is a marvel that he should hold his tongue, that hath received a mouth to speak: whereas (me) is neither in the Hebrew nor in the Greek. And upon the 72. Psalm and 14. verse he disputeth much about usuries, and proveth that usuries are sins: whereas there is no such matter in that text. For the words are; He shall deliver their soul from deceit and violence, so precious is their blood in his eyes.  
It shall be lawful also to gather Allegories: for they are arguments taken from things that are like, and Paul in his teaching useth them often. 1. Cor. 9 9 But they are to be used with these cautions: 1. Let them be used sparingly and soberly. 2. Let them not be far fetched, but fitting to the matter in hand. 3. They must be quickly dispatched. 4. They are to be used for instruction of the life, and not to prove any point of faith.  
Any point of doctrine collected by just consequence is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  simply of itself to be believed, and doth 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  demonstrate. Act. 18. 24. And a certain jew, named Apollo's, borne at Alexandria, came to Ephesus, an eloquent man and mighty (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the Scriptures. 28. For mightily he confuted the jews publicly with great vehemency, demonstrating (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by the Scriptures, that jesus was the Christ. From hence it followeth:  
First, that human testimonies whether of the Philosophers or of the Fathers are not to be alleged. Augustine upon the 66. Psalm saith thus: If I speak, let no man hear: if Christ speak, woe be to him that doth not hear. So again he saith (De unitat. Ecclesiae) Let us not hear, These things I say, These things he saith: but let us hear, These things the Lord saith. Yet with this exception, Unless they convince the conscience of the hearer. Thus Paul alleged the testimony of Aratus; Act. 17. 28. For by him we live, and move, and have our being, as one of your own Poets hath said; For we are all his progeny (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉). 29. Forasmuch then, as we are the progeny of God, etc. As also a saying of Menander, 1. Cor. 15. 33. Be not deceived, evil 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  conversations corrupt good manners. And of Epimenides, Tit. 1. 12. As one of their Prophets hath said, the Cretians are always liars, evil beasts, and slow bellies. And then also it must be done sparingly, and with leaving out the name of the profane writer.  
Secondly, that a few testimonies of Scripture are to be used for the proof of the doctrine: and that sometimes there is need of none.  
Lastly, hence it follows that the Prophets delivering their doctrine thus, are not to be reproved of other Prophets. 1. Cor. 14. 32. And the spirits of the Prophets are subject unto the Prophets. Yet afterwards he addeth, vers. 37. If any one seem to be a Prophet or spiritual, let him acknowledge that those things, which I write unto you, are the commandments of God.   

CHAP. VII.  
Of the ways how to use and apply doctrines.  
APplication is that, whereby the doctrine rightly collected is diverslly fitted according as place, time, and person do require. Ezek. 34. 15. I will feed my sheep, and bring them to their rest, saith the Lord. 16. I will seek that which is lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen the sick. Jude 22. And having compassion of some in putting difference. 23. And save 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 Gospel. For when the word is preached there is one operation of the Law, and another of the Gospel. For the Law is thus far forth effectual, as to declare unto us the disease of sin, and by accident to exasperate and stir it up: but it affords no remedy. Now the Gospel, as it teacheth what is to be done: so it hath also the efficacy of the holy Ghost adjoined with it, by whom we being regenerated, we have strength both to believe the Gospel, and to perform those things which it commandeth. The Law therefore is the first in the order of teaching: and the Gospel second.  
It is a sentence of the Law, which speaketh of perfect inherent righteousness, of eternal life given through the works of the Law, of the contrary sins, and of the curse that is due unto them. Gal. 3. 10. So many as are of the works of Law, are under the curse; for it is written, cursed is he whosoever abideth not in all things, which are written in the book of the Law to do them. Matth. 3. 7. O generation of Vipers, who hath forewarned you to flee from the anger to come? 10. And now also is the axe put to the root of the trees: therefore every tree, which bringeth not forth good fruit, is cut up (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and cast into the fire.  
A sentence of the Gospel is that, which speaketh of Christ and his benefits, and of faith being fruitful in good works: as, john 3. 16. So God loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish but have everlasting life.  
Hence it is that many sentences, which seem to belong to the Law, are by reason of Christ to be understood not legally (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but with the 
* Euangelicè.  qualification of the Gospel. Luk. 11. 28. Blessed are those which hear the word of God and keep it. Deut. 11. This commandment which I command thee this day, is not hidden, nor set a far off, but it is by thee in thy month and in thine heart. This sentence which is legal in Moses, is evangelicalll in Paul: Rom. 10. 8. Psalm. 119. 1. Blessed are those that are perfect in the way, who walk in the law of jehovah. 2. Blessed are they that keep his testimonies and seek him with their whole heart. john 14. 21. He that hath my commandments, and keepeth them, is he that loveth me: he that loveth me shall be loved of my father. 23. If any man do love me, he will keep my word: and my father doth love him, and we will come unto him, and we will dwell with him. Gen. 6. 9 Noah was a just and upright man in his time: Noah walked with God 
* Indefinenter.  continually. Gen. 17. 1. I am the strong God, omnipotent, walk alway before me and be upright.  
The ways of Application are chiefly seven, according to the divers condition of men and people, which is sevenfold:  

I. unbelievers who are both ignorant and unteachable.  
These men in the first place are to be prepared to receive the doctrine of the word. 2. Chro. 17. jehosaphat sent Levites throughout the cities of judah to teach the people and to bring them from Idols.  
This preparation is to be made partly by disputing or reasoning with them, that thou mayst thoroughly discern their manners and disposition, and partly by reproving in them some notorious sin, that being pricked in heart and terrified, they may become teachable. Act. 17. 17. He disputed in the Synagogue with the jews, and with them that were religious, and in the market place with whomsoever he met. Act. 9 3. Now as he journeyed it came to pass, that, as he was come near to Damascus, suddenly there shined round about him a light from heaven. 4. And he fell to the earth and heard a voice saying to him, Saul, Saul, why persecutest thou me? 5. And he said, Who art thou Lord? And the Lord answered, I am jesus of Nazaret, whom thou dost persecute: it is hard for thee to kick against the pricks. Act. 16. 27. Then the keeper of the prison awoke out of his sleep: and when he saw the prison doors open, he drew out his sword, and would have killed himself, supposing the prisoners had been fled. 28. Then Paul cried with a loud voice, saying, Do thyself no harm, for we are all here. 29. Then he called for a light, and leapt in, and came trembling, and fell down before Paul and Silas. 30. And brought them out, and said, Sirs, what must I do to be saved? 31. And they said, Believe in the Lord jesus and thou shalt be saved, and thine household. Act. 17. 22. And Paul stood in the midst of Marsstreete, and said, Ye men of Athens, I see that in all things ye are 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  too superstitious. 23. For as I passed by and beheld your devotions, I found an altar, wherein was written, Unto the unknown God; whom ye then ignorantly worship, him show I unto you. 24. God, that made the world and all things in it, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands.  
When now there is hope that they are become teachable and prepared, the doctrine of God's word is to be declared to them generally in some common terms or ordinary points. Act. 17. 30. And the time of this ignorance God regarded not, but now he commandeth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) all men every where to repent. 31. Because he hath appointed a day, in which he will judge the world in righteousness by that Man whom he hath appointed, whereof he hath assured all men, in that he hath raised him from the dead.  
If they shall approve this doctrine, than it is to be opened to them distinctly & in every particular; but if they shall remain unteachable without hope of winning them, they are to be left. Matth. 7. 6. Give not that which is holy unto dogs: neither cast your pearls before swine, lest they tread them under their feet, and turning again all to rend you. Prou. 9 8. reprove not a scorner, lest he hate thee. Act. 19 9 But when certain men were hardened, and would not obey, speaking evil of the way of the Lord before the multitude, he departed from them, and separated the Disciples from them.   

II. Some are teachable, but yet ignorant.  
To these men the Catechism must be delivered, Act. 18. 25. Apollo's was catechised (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the way of the Lord. And he spoke fervently in the spirit, & taught diligently the things of the Lord, knowing only the baptism of john. 26. And he began to speak boldly in the Synagogue. Whom when Aquila and. Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. Luk. 1. 4. That thou mayst know the truth of those things, whereof thou hast been catechised (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or instructed.  
The catechism is the doctrine of the foundation of Christian religion, briefly propounded for the help of the understanding and memory in questions and answers made by the lively voice.  
The matter therefore of the Catechism is the foundation of religion.  
The foundation is a certain sum of the principles of Christianity, Heb. 5. 12. For when as concerning the time ye ought to be teachers, yet have ye need again that we teach you the [first principles of the word] of God.  
A principle is that which doth directly and immediately serve both for the salvation of men and for the glory of God, which being also denied and overturned no salvation can be hoped for.  
There are especially six principles: Repentance, Faith, Baptisms, that is, the Sacraments, Imposition of hands, that is, the ministery of the word by a Synecdoche, the resurrection, and the last judgement, Heb. 6. 1. 2. 3.  
The form of the Catechism is to handle the elements or grounds plainly by ask and answering, 1. Pet. 3. 21. To the which also, the figure that now saveth us, even baptism agreeth (not the putting away of the filthiness of the flesh, but the stipulation or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  interrogation of a good conscience). Act. 8. 37. What doth let me to be baptised? And Philip said unto him, if thou believest with all thine heart, thou mayst. Then he answered saying, I believe that jesus Christ is the Son of God. Tertullian de resurrect, carnis saith: The soul is not purged with washing, but with answering.  
And here we must hold a difference between Milk and strong meat, which are the same indeed, but do differ in the manner and fashion of delivering.  
Milk is a certain brief, plain and general explication of the principles of the faith: as when a man doth teach that we must believe one God and three persons, Father, Son & holy Ghost; and that we must rely only upon the grace of God in Christ; and that we ought to believe the remission of sins; and when we are taught that we ought to repent, to obstaine from evil, and to do that which is good.  
Strong meat is a special, copious, luculent and clear handling of the doctrine of faith: as when the condition of man before the fall, his fall, original and actual sin, man's guiltiness, free-will, the mysteries of the Trinity, the two natures of Christ, the personal union, the office of Christ, the imputation of righteousness, faith, grace, and the use of the law, are delivered out of the word of God distinctly and exactly.  
Moreover, milk must be set before babes, that is, those that are rude or weak in knowledge: strong meat must be given to such as are of ripe years, that is, to them that are better instructed. 1. Cor. 3. 1. Moreover, brethren, I could not speak unto you as to spiritual: but I have spoken unto you as to carnal, that is, to infants in Christ. 2. I have fed you with milk, and not with meat. Heb. 5. 13.   

III. Some have knowledge, but are not as yet humbled.  
In such the foundation of repentance ought to be stirred up, that is to say, a certain sorrow which is according to God. 2. Cor. 7. 8. For though I made you sorry with a letter, I repent not, though I did repent: for I perceive that the same Epistle made you sorry, though it were but for a season. 9 I now rejoice, not that ye were sorry, but that ye sorrowed to repentance: for ye sorrowed according to God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) so that in nothing ye were hurt by us. 10. For sorrow, which is according to God (or godly) causeth repentance unto salvation not to be repent of: but worldly sorrow causeth death.  
Sorrow according to God, is a grief for sin, even because it is sin.  
To the stirring up of this affection, in the first place a man must use the ministery of the Law, which may beget contrition of heart, or the horrors of conscience, which though it be not a thing wholesome and profitable of it own nature, yet is it a remedy necessary for the subduing of a sinner's stubbornness, and for the preparing of his mind to become teachable.  
Now, that this legal sorrow may be wrought, it is fit to use some choice parcel of the law, which may reprove some one notable sin in men that are not as yet humbled. For sorrow for, and repentance 
* Or, though but.  even of one sin is for substance (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sorrow for and repentance of all. Act. 8. 22. Repent therefore of this thy wickedness, and pray God, that if it be possible, the thought of thine heart may be forgiven thee. Act. 2. 23. Him have ye taken by the hands of the wicked, being delivered by the determinate counsel, and foreknowledge of God, and have crucified and slain. Psalm. 32. 5.  
Yea further, if any man being afflicted with the cross, and with outward calamities have only a worldly sorrow, that is, if he mourn not for sin as it is sin, but for the punishment of sin, he is not by and by to be comforted, but first this sorrow is to be turned into that other sorrow which is 
* Godly.  according to God: as is the counsel of Physicians in the like case. For if a man's life be in danger by reason of blood gushing out at his nose: they command also that blood be let out in his arm or in some other place as the case requireth, that they might stay the course of the blood which rusheth out at the nostrils, that so they might save his life, who was ready to yield up the ghost.  
Then let the Gospel be preached, in the preaching whereof the holy Spirit worketh effectually unto salvation. For whilst he reneweth men, that they may begin to will and to work those things that are pleasing to God, he doth truly and properly bring forth in them that sorrow which is according to God and repentance unto salvation.  
To the hard-hearted the Law must be urged, and the curse of the Law must be denounced with threatening, together with the difficulty of obtaining deliverance until they be purified in the heart. Matth. 3. 7. And when he saw many of the pharisees and of the Sadduces come to his baptism, he said unto them, O 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  progeny of Vipers, who hath forewarned you to fly from the wrath to come? Matth. 19 16. Good Master, what shall I do that I may have eternal life? 17. And he said unto him— if thou wilt enter into life, keep the commandments. Mat. 23. 13. Woe unto you Scribes and pharisees, hypocrites, because ye shut up the kingdom of heaven before men: for ye yourselves go not in, neither suffer ye those that are entering in (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to go in, etc. Vers. 33. O Serpents, and progeny of Vipers, how shall ye escape the damnation of hell?  
But when the beginning of compunction doth appear, they are presently to be comforted with the Gospel.   

four Some are humbled.  
Here we must very diligently consider whether their humiliation be complete and sound, or but begun and but light or slight: lest that he or they, receiving comfort sooner than is meet, should afterwards wax more hard; like iron, which being cast into the furnace becomes exceeding hard, after that it is once cold.  
Let thy proceeding be after this manner with those, that are humbled in part. Let the Law be propounded, yet so discreetly tempered with the Gospel, that being terrified with their sins, and with the meditation of God's judgement, they may together also at the same instant receive solace by the Gospel. Act. 8. 20. Then Peter said unto him, thy money perish with thee, because thou thinkest that the gift of God may be obtained by money. 21. Thou hast neither part, nor fellowship in this business, for thine heart is not right in the sight of God. 22. Repent therefore of this thy wickedness, and pray God, that if it be possible the cogitation of thine heart may be remitted. 23. For I see that thou art in the gall of bitterness, and in the bond of iniquity. Gen. 3. 9 And the Lord God cried unto Adam, and said unto him, where art thou? And God said, who hath showed thee that thou art naked? What, hast thou eaten of the fruit of that tree, of which I forbade thee to eat? 13. And the Lord God said to the woman, what is this which thou hast done? And the woman said, this Serpent hath seduced me, and I have eaten. 15. Moreover, I will put enmity betwixt thee and this woman, and likewise between thy seed and her seed: this shall break thine head, and thou shalt bruise his heel. 2. Sam. 12. Nathan being sent from God, by a parable which he doth propound, he recalleth David to the conscience of his fact, and pronounceth pardon to him being penitent.  
The doctrine of faith and repentance and the comforts of the Gospel ought to be promulged and tendered to those that are fully humbled. Luk. 4. 18. The Spirit of the Lord is upon me, therefore he hath anointed me to preach glad tidings to the poor: he hath sent me to heal the contrite in heart, to preach deliverance to the Captives, and to the blind the recovery of their sight, and to set at liberty those that were broken. Act. 2. 37. When they heard these things, they were pricked in heart, and said unto Peter, and the rest of the Apostles, Men and Brethren, what shall we do? 38. And Peter said unto them: Repent and be baptized every one of you in the name of jesus Christ for the remission of sins. Matth. 9 13. I came not to call the just, but sinners unto repantance.   

V. Some do believe.  
To these must be propounded. 1. The Gospel of justification, sanctification, and perseverance. 2. The law without the curse, whereby they may be taught to bring forth fruits of new obedience beseeming repentance. Rom. 8. 1. There is no condemnation to those that are in Christ jesus. 1. Tim. 1. 9 The law is not appointed for the righteous. Let the Epistle of Paul to the Romans be the example. 3. Howsoever the curse of the law is not to be urged against the person that is righteous and holy in the sight of God, yet it is to be urged against the sins of the person, which are remaining. And as a father doth oftentimes set his iron rods that are appointed for the servants before the eyes of his sons, that they may be frayed: so the meditation of the curse is to be stirred up very often in the faithful themselves, left they should abuse the mercy of God to licentious living, and that they may be more fully humbled. For sanctification is but in part: therefore that the remainders of sin may be abolished, we must always begin with the meditation of the law, and with the feeling of sin, and make an end in the Gospel.   

VI Some are fallen.  
Those that are fallen are they, which do in part fall from the state of grace.  
Falling is either in faith or in manners.  
Falling in faith is either in the knowledge of the doctrine of the Gospel, or in the apprehending of Christ.  
Falling in knowledge is a declining into error, whether lighter or fundamental.  
Now unto those that fall thus, that doctrine which doth cross their error, is to be demonstrated and inculcated (or beaten upon them) together with the doctrine of repentance, and that with a brotherly affection. Take for an example the Epistle of Paul to the Galatians. 2. Tim. 2. 25. Instructing them with meekness that are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) contrarily affected: if God at any time will give them repentance that they may know the truth.  
The fall which is in apprehending Christ, is desperation.  
For the restoring of those that do despair, there are to be used a Trial, and the Remedy.  
The Trial or Search is either of the cause of the temptation, or of their estate.  
The trial of the Cause is made fitly by private confession. jam. 5. 17. Confess your sins one to another, and pray for one another that ye may be healed. But lest that confession should be made a kind of rack or torture, it must be limited with these provisoes. 1. It ought to be free, and not compelled: because salvation depends not upon it. 2. It must not be of all sins, but of those only which wring the conscience, which unless they do reveal, greater danger may hang over their heads. 3. Let it chiefly be made to Pastors; yet so as that we must know that it may be safely made to other faithful men in the Church.  
The Trial of their estate is, whereby we make diligent inquiry whether they be under the law, or under grace.  
That this may manifestly appear, we must by ask of questions first draw out of them, whether they be displeased with themselves, because they have displeased God, that is to say, whether they hate sin as it is sin: which is the foundation of repentance unto salvation. Secondly, we must demand of them, whether they have or do feel in their heart a desire to be reconciled with God, which is the ground of a lively faith.  
When Trial is made, the Remedy must be applied unto them out of the Gospel, which is double. First, some evangelical meditations are to be often inculcated and pressed upon them: as 1. That their sin is pardonable. 2. That the promises are general in respect of believers, and that they are indefinite in respect of particular men, and do exclude no man. 3. That the will to believe is faith, Psalm. 145. 19 Revel. 21. 6. 4. That sin doth not abolish grace, but rather (God turning all things unto the good of those that are his) doth illustrate it. 5. That all the works of God are done by contrary means. Secondly, they must be entreated to stir up in them in the very bitterness of the temptation, their faith which hath lain in a swoon, and been 
* Sopitam fidem.  covered (as it were with ashes) and that they would certainly set down with themselves that their sins are forgiven them, and that it would please them to struggle manfully in prayer either alone or with others against carnal sense and human hope. And that they may perform these things, they must be very earnestly beaten upon, and those that are unwilling must in a manner be constrained. Psalm. 130. 1. Out of the depths have I called to thee, O Lord. 2. Lord listen unto my voice: let thine ears attend to the voice of my prayers. Psalm. 77. 1. My voice came to God when I prayed, my voice went to God, that he would turn his ear (ut advertat aurem) unto me. 2. In the day of my distress I besought the Lord. Rom. 4. 18. Who (Abraham) against (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) hope believed under hope, that he should be the father of many nations.  
Now that these medicines may be of force, that ministerial power of binding and losing is to be used according to the form prescribed in the word. 2. Sam. 12. 13. Then David saidto Nathan, I have sinned against the Lord: Wherefore Nathan said to David, Godhath also forgiven thy sin: thou shalt not die. 2. Cor. 5. 20. Therefore we are Ambassadors in the name of Christ, God as it were beseeching you by us: We pray you in the name of Christ that ye would be reconciled to God. And if perhaps Melancholy trouble the mind, the help of the medicine must be in private sought for.  
Falling in manners is, when any faithful man falleth to the committing of some actual sin in life. As Noah's drunkenness, David's adultery, Peter's denial etc.  
To those that are fallen thus, forsomuch as grace remaining in respect of her virtue and habit may be lost for a time in respect of sense and working; the Law must be propounded being mixed with the Gospel: because a new act of sin requires a new act (or work) of faith and repentance. Isa. 1. 4. Ah, sinful nation, a 
Isa. 1. 1, 2, 3, 4.  people laden with iniquity, a seed of the wicked, corrupt children: they have forsaken the Lord: they have provoked the holy one of Israel to anger, they are gone backward. 16. Wash you, make you clean, take away the evil of your works from before mine eyes, etc. 18. Come now, and let us reason together, saith the Lord; Though your sins were as crimson, they shall be made white as snow: though they were red like scarlet, they shall be as wool.   

VII. There is a mingled people.  
Amixt people are the assemblies of our Churches. To these any doctrine may be propounded, whether of the Law or of the Gospel: if the 
* i. If it be limited and meant to them.  limitation and circumscription of the doctrine be made to those persons, for whom it is convenient. john 7. 37. Now in the last and great day of the Feast, jesus stood and cried, saying, If any man thirst let him come unto me and drink. And this was the manner of the Prophets in their Sermons, to denounce judgements and destruction to the wicked: and to promise deliverance in the Messias to those that do repent. A 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  doubt. If any man shall despair in the public congregation, when the rest are hardened, what ought to be done? 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ans. Let those that are hardened, hear the Law circumscribed within the limits of the persons, and of the vices: and let the afflicted conscience hear the voice of the Gospel applied in special manner unto it.    

CHAP. VIII.  
Of the kinds of Application.  
APplication is either 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mental or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Practical.  
Mental is that, which respecteth the mind: and it is either doctrine or 
* improving, confuting.  Redargution. 2. Tim. 3. 16. The whole Scripture is given by God's inspiration, and is profitable for doctrine (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for Redargution or improving, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for correction (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and for instruction (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in righteousness. 17. That the man of God may be perfect, being perfectly instructed unto every good work.  
Doctrine is that, whereby doctrine (or teaching) is used for the information of the mind to a right judgement concerning things to be believed.  
Redargution is that, whereby teaching is used for the reformation of the mind from error.  
In confutations, which are made publicly before the assembly, these cautions must be used. 1. The thing that is determined (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or the state of the question that is to be discussed must be thoroughly understood. 2. Let those errors only be reproved, which trouble the Church, in which we live: all other being altogether let alone, which do either lie dead, or are external: unless some danger be ready to ensue of them. Matth. 16. Beware of the leaven of the Pharisees and Saducees. Mark. 9 Take heed, and beware of the leaven of Herod. reve. 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 only be Christianlike, as it should be ever: but also a friendly, a gentle and brotherly dissension.  
Practical application is that which respecteth the life and behaviour. And it is instruction (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and correction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Instruction is that, whereby doctrine is applied to frame a man to live well in the 
* Or government of the family, oiconomia.  family, commonwealth, and Church. To this place belong consolation and exhortation. Rom. 15. 4.  
Correction is that, whereby the doctrine is applied to reform the life from ungodliness and unrighteous dealing. Hitherto belongs admonition. This must be done, first generally, the circumstances of the persons being omitted. 2. Sam. 12. Nathan brings David to the knowledge of his sin by the help of a general parable. Act. 19 26. Ye see and hear, that not only at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people (because he saith that those are not Gods which are made with hands.) 35. Then the Town Clerk, when he had stayed the people, said, Ye men of Ephesus, etc. 37. Ye have brought hither these men, which have neither committed sacrilege, neither [do blaspheme] your goddess. Afterwards, if the former reproof prevail not, it must be urged after a more special manner. 1. Tim. 5. 20. Them that sin, rebuke openly, that the rest may also fear. But always, in the very hatred of sin, let the love of the person appear in the speeches: and let the Minister include himself (if he may) in his reprehension, that it may be more mild and gentle. Dan. 4. 16. Then Daniel— said, My Lord, the dream 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 jews by nature, and not sinners of the Gentiles. 1. Cor. 4. 6. These things, Brethren, I have by a kind of figure translated to myself, and to Apollo for you, that ye might learn by us not to be wise above that which is written.  
Now these four kinds of application do offer themselves in every sentence of the Scripture. I will also set down that example, which Illyricus hath propounded.  

Illyricus in his book of the way to understand the Scriptures. Tract. 1.  
Matth. 10. 28. Fear ye not them which kill the body, but are not able to kill the soul: but rather fear him, which is able to destroy both soul and body in hell. 29. Are not two Sparrows sold for a farthing, and one of them shall not fall on the ground without your Father? 30. Yea, and all the hairs of your head are numbered. 31. Fear ye not therefore, ye are of more value than many Sparrows.  

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

* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Doctrine 1. That it is needful for us publicly to profess the doctrine which we know, so often as there is need. 2. That we must make confession also with the hazard of goods and life. 3. That our life should be contemned in comparison of Christ and his truth. 4. That eternal punishments to be suffered both in soul and body are prepared for those that are not afraid to deny Christ, and his truth. 5. That God is intent and ready to govern us, that we might make our confession aright. 6. That the providence of God is not only general, but also special, which is diligently occupied about all our smallest matters, yea even the hairs of our head.  

* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Redargution. 1. Those do err, who think it to be sufficient, if in heart they do embrace the faith and a right opinion concerning religion: and that it is at a man's choice in the mean season to grant or affirm any thing before men, as the condition of the place, time, and persons requireth; especially when the life seemeth to be in imminent danger to be lost. 2. The Epicures err, in that they deny the divine providence: because they think it too base for the Majesty of God to take care of human affairs. 3. The Stoics do err, who imagine that all things are governed by the fate, (or an unresistible & violent necessity.) 4. They do err who make chance and fortune, without any wise ordination of the divine providence. 5. The Pelagians do err in giving more than is due to man's strength, as if it were put in men's power to embrace the faith at their pleasure, to continue constant in the same, and to confess it to the end without fear. 6. They do err, who do lean more upon outward things and inconstant riches, than upon the power and goodness of God.  

* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Instruction. 1. Thou must to the utmost of thy power labour to have the true fear of God before thine eyes: because thou now hearest that one God is to be feared above all men.  
2. Thou must learn such a contempt of human things, as that thou mayst always desire, having forsaken them, to depart hence, and to be joined together with Christ in the heavens. 3. The consideration of (Gods) special providence doth cause thee to think of the presence of God that Beholder, to crave his help, and also to believe that thou art helped in all things, and finally that there is no danger so terrible, but he both can and will deliver thee from, when it is fit.  

* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Correction. 1. These words of Christ correct their negligence, who in their prayers do not crave of God sincere love, that being inflamed with it they may not refuse to lay down their life for his name. 2. The negligence of those men is also taxed, which do not acknowledge and behold the providence of God showing itself in all things. 3. Those are reproved, who give not God thanks for vouchsafing to govern and defend us and all things that belong unto us by his providence. 4. Those are reproved, that abuse the good creatures of God, seeing that it is manifest that God hath care of all things.  
Thus any place of Scripture ought to be handled: yet so as that all the doctrines be not propounded to the people, but those only, which may be fitly applied to our times and to the present condition of the Church. And they must not only be choice ones, but also few, lest the hearers be overcharged with their multitude.     

CHAP. IX.  
Of Memory in Preaching.  
BBecause it is the received custom for Preachers to speak 
* Memoriter.  by heart before the people, some thing must be here annexed concerning memory.  
Artificial memory, which standeth upon places and images, will very easily without labour teach how to commit sermons to the memory: but it is not to be approved. 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 upon and kindle the most corrupt affections of the flesh. 2. It dulleth wit and memory, because it requireth a threefold memory for one: the first of the places: the second of the images: the third of the thing that is to be declared.  
It is not therefore an unprofitable advise, if he that is to preach do diligently imprint in his mind by the help of dsposition either axiomatical, or syllogistical, or methodical the several doctrines of the place he means to handle, the several proofs and applications of the doctrines, the illustrations of the applications, and the order of them all: in the mean time nothing careful for the words, Which (as Horace speaketh) will not unwillingly follow the matter that is premeditated. Uerbaque praevisam rem non invita sequentur.  
Their study hath many discommodities, who do con their written sermons word for word. 1. It asketh great labour. 2. He which through fear doth stumble at one word, doth both trouble the congregation, and confound his memory. 3. Pronunciation, action, and the holy motions of affections are hindered; because the mind is wholly bend on this, to wit, that the memory fainting now under her burden may not fail.   

CHAP. X.  
HItherto hath been spoken of the preparation or provision of the sermon: the Promulgation or uttering of it followeth.  
In the Promulgation two things are required: the hiding of human wisdom, and the demonstration (or showing) of the spirit.  
human wisdom must be 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 Testimony of God, and the profession of the knowledge of Christ, and not of human skill: and again, because the hearers ought not to ascribe their faith to the gifts of men, but to the power of God's word. 1. Cor. 2. 1. When I came unto you brethren, I came not with the eminency of eloquence or of wisdom, declaring unto you the testimony of God. 2. For I did not decree to know any thing among you but jesus Christ, and him crucified. 5. That your faith should not consist in the wisdom of men, but in the power of God.  
If any man think that by this means barbarism should be brought into pulpits; he must understand that the Minister may, yea and must privately use at his liberty the arts, philosophy, and variety of reading, whilst he is in framing his sermon: but he ought in public to conceal all these from the people, and not to make the least ostentation. Artis etiam est celare artem; it is also a point of Art to conceal Art.  
The Demonstration of the spirit is, when as the Minister of the word doth in the time of preaching so behave himself, that all, even ignorant persons & unbelievers may judge, that it is not so much he 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 persuasive words of man's wisdom, but in the demonstration of the spirit and of power. And 14. 42. If all prophecy, and there enter in an unbeliever, or one that is ignorant, he is reproved of all, be is judged of all. 25. And so the secrets of his heart are disclosed, & so falling upon his face, he willworship God, returning word that God indeed is among you. And 4. 19 I will come unto you shortly— and I will know not their 
* Non verba, sed virtutem.  words that are puffed up, but their power. 20. For the kingdom 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 judgement and might to show jacob his defection, and to Israel his sin. This makes the ministery to be lively and powerful. Luk. 11. 27. And it came to pass, when he had spoken these things, that a certain woman of the multitude lifting up her voice said unto him, Blessed is the womb that bore thee, and the breasts that gave thee suck.  
This demonstration is either in speech or in gesture.  
The speech must be spiritual and gracious.  
That speech is spiritual, which the holy Spirit doth teach. 1. Cor. 2. 13. Which things also we speak, not in the words, which man's wisdom teacheth, but which the holy Ghost teacheth, comparing spiritual things with spiritual things. And it is a speech both simple and perspicuous fit both for the people's understanding and to express the majesty of the spirit. Act. 17. 2. Paul disputed with them three sabbath days out of the Scriptures. 3. Opening (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and showing that Christ must suffer and rise again. Gal. 3. 1. O ye foolish Galatians:— to whom jesus Christ before was described in your sight, and among you crucified. 2. Cor. 4. 2. But we have cast from us the cloaks of shame, and walk not in craftiness, neither handle we the word of God deceitfully: but in declaration of the truth we approve ourselves to every man's conscience in the sight of God. 3. If our Gospel be then hid, it is hid to them that perish. 4. In whom the God of this world hath blinded the minds, that is, of the infidels. etc.  
Wherefore neither the words of arts, nor Greek and Latin phrases and quirks must be intermingled in the sermon. 1. They disturb the minds of the auditors, that they cannot fit those things which went afore with those that follow. 2. A strange word hindereth the understanding of those things that are spoken. 3. It draws 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 witness of him, and wondered at the gracious words, which proceeded out of his mouth. john 7. 46. The Officers answered, never man spoke like this man.  
Grace is either of the Person, or of the ministery.  
Grace of the person is the holiness of the heart, and an unblamable life: Which howsoever it makes not a Minister, yet is it very necessary. 1. Because the doctrine of the word is hard both to be understood and to be practised, therefore the Minister ought to express that by his example, which he teacheth, as it were by a type. 1. Pet. 5. 3. Not as though ye were Lords over God's heritage, but that ye may be examples (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 types) to the flock. 1. Tim. 4. 12. Be an example to the faithful, both in word and conversation. Phil. 4. 8. Furthermore, brethren, whatsoever things are true, whatsoever things are honest— think on these things. 9 Which ye have both learned, and received, and heard, and seen in me, those things do, and the God of peace shall be with you. 2. He that is not godly, howsoever he may understand the scriptures, yet doth he not perceive 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 meek to walk in the Law, and teacheth the meek his way. Amos 3. 7. Surely the Lord God will do nothing, but he revealeth his secret to his servants 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 indeed the father of a great and mighty nation, etc. 29. For I know him that he will command his sons and his household after him, that they keep the way of the Lord to do righteousness and judgement. 3. It is a thing execrable in the sight of God that godly speech should be conjoined with an ungodly life. Psalm. 50. 16. 17. Unto the wicked God saith, what hast thou to do to declare mine ordinances, and to take my covenant into thy mouth, seeing thou hatest to be reform. It is a strange sight to see him, that is the guide of the way to others, to wander out of the way himself, and to see a Physician of others to be full of botches himself in the mean while, as Nazianzen speaketh. 4. It is an ecclesiastical secret: That the Minister ought to cover his infirmities, that they be not seen. For the simple people behold not the ministery, but the person of the Minister. Herod heard john Baptist willingly, not because he was a good minister, but because he was a good man. Mark. 6. 20. Well saith 
* In verse.  Nazianzen, He that teacheth sound doctrine, and lives wickedly, reacheth that with one hand, which he cleeketh away with the other. Chrysostome upon the 25. of Matthew saith: The doctor of the Church by teaching well and by living well instructeth the people how they ought to live well: but by living ill he doth instruct God how to condemn him. And in his 30. Hom. in Act. It is an easy matter to show wisdom in words, teach me to live by thy life: this is the best teaching. For words make not such an impression in the soul as works do. 5. A Minister, that is wicked either openly or secretly, is not worthy to stand before the face of the most holy, and the almighty God. jer. 15. 19 Therefore thus saith the Lord, If thou return, then will I bring thee again and thou shalt stand before me. Isai. 6. 6. Then flew one of the Seraphims unto me with an hot coal in his hand, which he had taken from the Altar with the tongues. 7. And he touched my mouth and said, Lo, this hath touched thy lips, and thine iniquity shall be taken away, and thy sin shall be purged. 8. Also I heard the voice of the Lord, saying, Whom shall I send? and who shall go for us? 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 near unto me, and I will be glorified before the sight of all the people. And hence it is that the judgements of God remain for wicked Ministers to tremble at. 1. Sam. 2. 17. Therefore the sin of the young men was very great before the Lord: for men abhorred the offering of the Lord. etc. ver. 25. They obeyed not the voice of their father, because the Lord meant to slay them.  
The parts of sanctity are especially, 1. A good conscience. 2. Cor. 1. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, and not in fleshly wisdom, but by the grace of God, we have had our conversation in the world. 1. Timothy 1. 19 Keeping faith and a good conscience, which some having put away as concerning the faith have made Ship-wreck. Act. 24. 16. And herein I endeavour myself to have alway a clear conscience towards God, and towards men. If this be wanting, the mouth of the speaker is shut. Isai. 56. 10. Their Watchmen are all blind: they have no knowledge, they are all dumb dogs, they cannot bark, they lie and sleep, and delight in sleeping. 2. An inward feeling of the doctrine to be delivered. Wood, that is capable of fire, doth not burn, unless fire be put to it: and he must first be godly affected himself, who would stir up godly affections in other men. Therefore what motions a sermon doth require, such the Preacher shall stir up privately in his own mind, that he may kindle up the same in his hearers. 3. The fear of God, whereby, being thoroughly strucken with a reverent regard of God's Majesty, he speaketh soberly and moderately. 4. The love of the people. 1. Thess. 27. But were gentle amongst you, as a nurse that cherisheth her children. And that this affection may appear, the Minister's duty is to pray seriously and fervently 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 reverenced for constancy, integrity, gravity and trueth-speaking, who also knoweth how to perform reverence to others either privately or publicly, as is befitting the persons of all his hearers. 6. He must be (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) temperant, who restraineth inwardly his over vehement affections, and hath his outward fashions and gestures moderate and plain, by the which dignity and authority may be procured and preserved. Therefore he must be neither covetous (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of silver) nor (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a follower of wine, nor litigious, nor a striker, nor wrathful: And let the young men exercise themselves to godliness, and fly the lusts of youth. 1. Tim. 4. 7.  
The grace of the ministery is. 1. to be apt to teach (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 1. Timothy 3. 2. Now Paul's 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 Nazianzen refused a bishopric: and Theophylact upon this place saith, that this duty of teaching is especially of all other necessary to be found in Bishops. In the Nicene and Miletian Council, this was imposed in stead of a punishment, to hold the name of a Minister, but not to preach the Gospel. 2. Authority, whereby he speaketh as the Ambassador of the great jehovah. Tit. 2. 15. These things speak and exhort, and rebuke with all authority. 1. Pet. 4. 11. If any man speak, let him speak as the oracles of God. 3. Zeal, whereby being most desirous of God's glory he doth endeavour to fulfil and execute the decree of election concerning the salvation of men by his ministery. job 32. 18. I an full of matter, and the spirit within me compelleth me. 16. Behold, my belly is as the wine which hath no vent, and like the new bottles that braced. 2. Tim. 2. 25. Instructing them— proving if God at any time will give them repentance, that they may know the truth. Col. 1. 28. 29. Admonishing every man— that we may present every man perfect in Christ jesus.  
Gesture is either in the action of the voice or of the body.  
The voice ought to be so high, that all may hear. Isai. 58. 1. Cry aloud, and spare not: lift up thy voice like a trumpet. john 7. 37. In that last and great day of the feast jesus stood up and cried, Act. 2. 14. And Peter standing with the eleven lift up his voice and said.  
In the doctrine he ought to be more moderate, in the exhortation more fervent and vehement.  
Let there be that gravity in the gesture of the body, which may grace the Messenger of God. It is fit therefore, that the trunk or stalk of the body being erect and quiet, all the other parts, as the arm, the hand, the face and eyes have such motions, as may express and (as it were) utter the godly affections of the heart. The lifting up of the eye and the hand signifieth confidence. 2. Chron. 6. 13. Solomon made a brazen scaffold, and set it in the midst of the court— and upon it he stood, and kneeleddowne upon his knees before all the congregation of Israel, and stretched out his hands towards heaven. 14. And said, O Lord God of Israel, etc. Act. 7. 55. And Steven being full of the holy Ghost, bending his eyes up to heaven beheld the glory of God. The casting down of the eyes signifieth sorrow and heaviness. Luk. 18. 13. But the Publican standing afar off would not so much as lift up his eyes unto heaven, but he smote his breast saying, God be merciful to me a sinner.  
Concerning the gesture other precepts cannot be delivered; only, let the ensample of the gravest Ministers in this kind be in stead of a Rule.   

CHAP. XI.  
Of conceiving of Prayer.  
HItherto hath been spoken concerning Preaching of the word: it remaineth now to speak of the conceiving of prayers: which is the second part of Prophesying, whereby the Minister is the voice of the people in calling upon God. Luk. 11. 1. One of his Disciples said unto him, Lord, teach us to pray, as john also taught his Disciples. 1. Sam. 14. 24.  
Here are to be considered:  
1. The matter thereof, first the wants and sins of the people: and then the graces of God and the blessings they stand in need of. 1. Tim. 2. 1. I exhort therefore above all things, that supplications— be made for all men. 2. For Kings and those that are in authority. Tertul. Apolog. saith, We do all pray for all Emperors, that they may obtain a long life, a quiet reign, a safe family, courageous armies, a faithful Counsel, loyal subjects, a peaceable world, and whatsoever things are desired of a man and of Caesar, Again: We pray for Emperors, for their ministers and powers, for the state of the time, for the quietness of their affairs, and for the delaying of their death. The Lord's prayer reduceth this matter to six heads, which are God's glory, kingdom, obedience, the preservation of the life, the remission of sins, and the strengthening of the spirit.  
2 The form thereof. 1. Let there be one voice, and that the Ministers alone, the people being in the mean while silent, and showing their assent at the end, by saying Amen. Act. 4. 24. Who when they had heard these things, they lift up their voice with one accord unto God, and said, etc. 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 unlearned say Amen at thy giving of thanks. justine in his 2. Apolog. to Antoninus, saith: When the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Precedent hath finished his prayers and thankes-givings, all the people that are present, cry out with a favourable approbation, saying, Amen. Athanasius Apolog. ad Constant. Imp. Euseb. lib. 7. cap. 8. Jerome Prooem. 2. in Gal.  
2. Let the voice be understood. 1. Cor. 14. 15. I will pray with the spirit, I will pray also with the understanding: I will sing with the spirit, I will sing with the understanding also.  
3. Let the voice be continued, not jagged and abrupt, that idle repetitions may be avoided, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 6. 7.  
4. The parts, which are three: Consideration, Ordering, and Uttering 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 certain order.  
Prolation or uttering of it is that, whereby it is orderly pronounced in public to the edifying of the people.  
Trin-uni Deo Gloria.    

THE ORDER AND SUM of the sacred and only method of Preaching.  
1. To read the Text distinctly out of the Canonical Scriptures.  
2. To give the sense and understanding of it being read, by the Scripture itself.  
3. To collect a few and profitable points of doctrine out of the natural sense.  
4. To apply (if he have the gift) the doctrines rightly collected to the life and manners of men, in a simple and plain speech.  
The Sum of the Sum.  
Preach one Christ by Christ to the praise of Christ.  
The Writers which lent their help to the framing of this Art of Prophesying are:  
Augustine, Hemingius, Hyperius, Erasmus, Illyricus, Wigandus, jacobus Mathias, Theodorus Beza, Franciscus junius.  
Soli Deo gloria.