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.The arte of prophecying, or, A treatise concerning the sacred and onely true manner and methode of preaching first written in Latine by Master William Perkins ; and now faithfully translated into English (for that it containeth many worthie things fit for the knowledge of men of all degrees) by Thomas Tuke.
William Perkins 1558–1602London: printed by Felix Kyngston for E.E., 1607
[10], 148 p. · 28k words · STC 19735.4 · ESTC S4414
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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.
In preparation priuate studie is with diligence to be vsed. 1. Tim. 4. 13. Till I come giue attendance to reading, to exhortation, and to doctrine. 1. Pet. 1. 10. Of the which saluation the Prophets haue inquired and searched, which prophecied of the grace that should come vnto you. Dan. 9. 2. In the first yeere of his raigne I Daniel vnderstood by bookes the number of the yeeres.
Concerning the 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 *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 ⟨p. 27⟩
books of the old Testament, especially the Psalms: then the Prophetical, especially Isaiah: Lastly the historical, but chiefly Genesis. For it is likely that the Apostles and Evangelists read Isaiah 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 Isaiah: and threescore and four out of the Psalms. Thirdly, out of
orthodoxall 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 Anabaptists renew the doctrines or sects of the Essees, Catharists, Enthusiasts, and Donatists. The Schwenkfeldians revive the opinions of the Eutychians, Enthusiasts, &c. Menon followeth Ebion: and the Papists resemble the Pharisees, Encratites, Tatians, Pelagians. The Libertines
⟨p. 28⟩
renew the opinions of the Gnostics and Carpocratians. Seruetus hath revived the heresies of Samosatenus, Arrius, Eutyches, Marcion, 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 repealings 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.
Concerning the studie of Diuinitie take this aduice. First, diligently imprint both in thy mind and memory the substance of Diuinitie described with definitions, diuisions, and explications of the properties. Secondly, proceede to the reading of the Scriptures in this order. Vsing a grammaticall, rhetoricall, and logicall *analysis, and the helpe of the rest of the arts, reade first the Epistle of Paul to the Rom. after that the Gospell of Iohn (as being indeed the keyes of the new Testament) and then the other books of the new Testamēt. will be more easie when they are read. When all this is done, learne first the dogmaticall ⟨p. 27⟩bookes of the old Testament, especiallie the Psalmes: then the Propheticall, especially Esay: Lastly the historicall, but chieflie Genesis. For it is likelie that the Apostles and Euangelists read Esay and the Psalmes very much. For there are no bookes of the old Testament, out of which we can reade more testimonies to be cited, then out of these. There are about threescore places alledged out of Esay: and threescore and foure out of the Psalmes. Thirdly, out of *orthodoxall writings, we must get aid not onely from the latter, but also from the more ancient Church. Because Sathan hath raised vp from the dead the old Heretiques, that he might hinder the restoratiō of the Church, which is begun to bee made in our time. For the Antitrinitaries haue newly varnished that opinion of Arius and Sabellius. The Anabantists renew the doctrines or sects of the Essees, Catharists, Enthusiasts, and Donatists. The Swenkseldians reuiue the opinions of the Eutychians, Enthusiasts, &c. Menon followeth Ebion: and the Papists resemble the Pharisies, Encratites, Tatians, Pelagians. The Libertines ⟨p. 28⟩renew the opinions of the Gnosticks and Carpocratians. Seruetus hath reuiued the heresies of Samosatenus, Arrius, Eutyches, Marcion, and Apollinaris. Lastly, the Schismatiques, that separate themselues from euangelical Churches, receiue the opinions, facts, and fashions of Pup•anus in Cyprian, of the Audians, and Donatists. Therefore in like manner, wee must not so much seeke for new repealings and confutations of these heresies, as wee are for our vse to fetch those ancient ones out of Councils and Fathers, and to accompt them as approued and firme.
*Opening of the text.
*Of sound ju de ement: or sound, & judicious, and consonant to Gods word.Of sound iu de ement: or sound, & iudicious, and consonant to Gods word.
Fourthly, those things, which in studying thou meetest with, that are necessary and worthy to be observed, thou must put in thy tables or Common-place books, that thou mayest always have in a readiness both old and new. Fifthly, before all these things God must carnestly 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 ⟨p. 29⟩to anoint thine eyes with eye-salve, that thou mayest see.
Fourthly, those things, which in studying thou meetest with, that are necessarie and worthie to be obserued, thou must put in thy tables or Common-place books, that thou maiest alwaies haue in a readines both old and new. Fiftly, before all these things God must carnestly be sued vnto by prayer, that hee would blesse these meanes, and that he would open the meaning of the Scriptures to vs that are blind. Psalm. 119. 18. Open mine eies, that I may see the wonderfull things of thy Law. Reuel. 3. 18. I aduise thee to buy gold for thee—and ⟨p. 29⟩to annoint thine eyes with eye-salue, that thou maist see.
Hitherto pertaineth the framing of Common-place books. Concerning which observe this slender counsel. 1. Have in readiness common-place 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 common-place book. 4. Because some things do ⟨p. 30⟩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.
Hitherto pertaineth the framing of Common-place bookes. Concerning which obserue this slender counsel. 1. Haue in readinesse common-place heads of euery point of diuinitie. 2. Distinguish the formost pages of thy paper booke into two columnes, or equall parts lengthwise. In euery one of those pages set in the top the title of one head or chiefe point, the contrarie side remaining in the meane while emptie, that fresh paper may be put to. 3. All things, which thou readest, are not to be written in thy book, but those things that are worthie to bee remembred, and are seldome met with-Neither must thou put the words of the Author in thy common places, but briefly note downe the principall points of stories and of things, that thou mayst know from what author to fetch them, when thou shalt haue vse: and make a point in the author himselfe, that thou mayst know, that the thing is there handled, which thou wrotest in thy common-place booke. 4. Because some things do ⟨p. 30⟩very often offer thēselues with a doubtful signification, so as that thou canst not tell, if thou write thē in thy common places, from whence to fetch them, therefore to thy common places thou must ioyne an alphabeticall table. 5. Alwaies prouided that thou trust not too much to thy places. For it is not sufficient to haue a thing written in thy booke, vnlesse it be also diligentlie laid and locked vp in thy memorie.
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 Christ in the Mass. The tropological is, therefore something ⟨p. 31⟩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.
The Church of Rome maketh 4. senses of the scriptures, the literall, allegoricall, tropological, & anagogicall, as in this her example. Melchizedek offered bread and wine. The literall sense is, that the King of Salem with meate which he brought, refreshed the souldiers of Abraham being tyred with trauell. The allegoricall is, that the Priest doth offer vp Christin ye Masse. The tropologicall is, therefore something ⟨p. 31⟩is to be giuen to the poore. The Anagogicall is, that Christ in like manner being in heauen, shall be the bread of life to the faithfull. But this her deuice of the fourefold meaning of the scripture must be exploded and reiected.
There is one 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.
There is one onelie sense, and the same is the literall. An allegorie is onely a certaine manner of vttering the same sense. The Anagoge and Tropologie are waies, whereby the sense may be applied.
The 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 principall interpreter of the Scripture is the holy Ghost. 2. Pet. 1. 20. So that ye first know this, that no prophecie in the Scripture is of any priuate *interpretation. Moreouer, he that makes the law, is the best and the highest interpreter of the law.
The supreme and absolute mean of interpretation is the Scripture it self. 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 it self, per Scripturam ipsam.
The supreame and absolute meane of interpretation is the Scripture it selfe. Nehem. 8. 8. And they read in the booke of the Law of God distinctly, and gaue the sense, and caused them to vnderstand by the Scripture it selfe, per Scripturam ipsam.
The means subordinated to the scripture are three; the Analogy of faith, the circumstances of the place propounded, ⟨p. 32⟩and the comparing of places together.
The meanes subordinated to the scripture are three; the Analogie of faith, the circumstances of the place propounded, ⟨p. 32⟩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 analogie of faith is a certaine abridgement or summe of the Scriptures, collected out of most manifest and familiar places. The parts thereof are two. The first concerneth faith, which is handled in the Apostles Creede. The second concerneth charitie or loue, which is explicated in the ten Commaundements. 2. Tim. 1. 13. Keepe the true *paterne of the wholsome words, which thou hast heard of me, with faith and loue which is in Christ Iesus.
The circumstances of the place propounded are these: Who? to whom? upon what occasion? at what time? in what place? for what end? what goeth before? what followeth?
The circumstances of the place propounded are these: Who? to whom? vpon what occasion? at what time? in what place? for what end? what goeth before? what followeth?
The collation or comparing of places together, is that, whereby places are set like parallels one beside another, that the meaning of them may more evidently appear. Act. 9. 22. But Saul increased the more in strength, and confounded the Jews, which dwelt at Damascus, confirming ([Greek or Hebrew], that is, conferring or conjoining of places of Scriptures, as Artificers ⟨p. 33⟩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.
The collation or comparing of places together, is that, whereby places are set like parallels one beside another, that the meaning of them may more euidentlie appeare. Act. 9. 22. But Saul increased the more in strength, and confounded the Iewes, which dwelt at Damascus, confirming (〈non-Latin alphabet〉, that is, conferring or conioyning of places of Scriptures, as Artificers ⟨p. 33⟩being about to compact or ioyne a thing together are wont to fit all the parts amongst themselues, that one of them may perfectly agree with each other) that this was that Christ.
Collation of places is two-fold. The first is the comparing of the place propounded with it self cited and repeated else-where 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.
Collation of places is two-fold. The first is the comparing of the place propounded with it selfe cited and repeated else-where in holy writ. Esa. 6. 10. Make the heart of this people fat, make their eares heauie, and shut their eyes, lest they see with their eyes, and heare with their eares, and vnderstand with their hearts, and conuert, and he heale them. This place is sixe times repeated in the new testament. Mat. 13. 14. Marke 4. 12. Luke 8. 10. Iohn 12. 40. Act. 28. 27. Rom. 11. 8.
