This service of preaching may be considered under a double notion, as a Duty. Gift.

It is here insisted upon only in the second sense, and may be thus described.

‘Tis such an expertnesse and facility in the right handling and dividing the Word of Truth, as may approve us to be Workmen that need not to be ashamed.

It does require both Spiritual abilities. Artificial

1. Such spiritual abilities as must be infused from above, whereby our judgment and affections shall be made experimentally acquainted with all those sacred Truths, that we are to deliver unto others.² The onely way for the attaining of these, is by Prayer, an humble heart, and a holy life.

2. Such artificial abilities as are to be acquired by our own industry. And these are either more general, as skill in all those Arts and Languages, which are required as predispositions. Or more particular and immediate, for the act of Preaching, or making Sermons, to which the chief helps are these three; Method. Matter. Expression.

Each of these do contribute mutual assistance unto one another. A good method will direct to proper matter, and fitting matter will enable for good expression.

By Method I understand an Art of contriving our discourses in such a regular frame wherein every part may have its due place and dependence: which will be a great advantage both to Our selves. Our hearers.

1. To our selves, and that both for Invention and Memory A man may more easily finde out things, when in stead of seeking for them at randome he can have direct recourse unto all those places and heads from whence they may be most naturally collected. And more easily retain them, when they are linked together and not scattered; Method being as a chain, in which if a man should let slip any one part, he may easily recover it again, by that relation and dependence which it hath with the whole.

2. And so for benefit of the hearers likewise, who may understand and retain a Sermon with greater case and profit, when they are before-hand acquainted with the general heads of matter that are discoursed of. ‘Tis but a bad rule in Alsteà, where he advises to conceal, & alter the method for variety³ sake. Crypsis dispositionis tollit fastidium auditoris. This may be true of itching curious hearers, but not of such as regard their own profit and edification.

An immethodical discourse (though the materials of it may be precious) is but as a heap, full of confusion and deformity; the other, as a Fabrick or building, much more excellent both for beauty and use.

There might be divers kinds of Methods prescribed, according as mens own fancies and the variety of subjects and occasions shall require. But that which our gravest Divines by long experience have found most useful, is this of Doctrine and Use.

This in the nature of it, is very easie, and therefore most natural, being generally applyable unto any subject. In the true latitude of it, ‘tis as full and comprehensive as any other, taking in all such notions as are any way useful or proper. In the branches and gradations of it, ‘tis very Logical, putting homogeneous things together, handling generals first, and particulars after.

The principal scope of a divine Orator should be to Teach clearly. Convince strongly. Perswade powerfully.

Sutable to these, the chief parts of a Sermon are these three; Explication. Confirmation. Application.

Each of these may be farther subdivided and branched out according to this following Analysis.

1. Explication is either of the Text by Unfolding difficulties in the sense, for which we are to consider The phrase it self according to the Originall Translations. The cirumstances of the place. Persons Who, to whom. Occasion. Time. Place. Scope or end. Context. The Analogy of Faith. Other parallel or like Scriptures. Distinguishing ambiguous Words. Phrases. Dividing of the Text, which must not be Needlesse. Obscure. Doctrines deduced from it, by Clearing their inference. Shewing the latitude of every Truth. According to their severall Branches. Duty. Degrees.

2. Confirmation by Positive proofs from Scripture, in Notionall truths by direct Affirmation. Negation. evident consequence. Practicall truths by precepts. examples. Reason, to convince in Doctrinall points from the nine Topicks. Cause, Effect. Subject. Adjunct. Dissentan. Comparats. Name. Distribution. Definitions. Practicall truths from the two generall heads of Necessity. Equity. Solution of such doubts and Quaeries as are most obvious, and materiall.

3. Application, which is either Doctrinall for our information More generall in some truth to be acknowledged. Didacticall instruction. Elencticall confutation. More particular of our own estates to be examined by Marks, which are commonly either Effects. Properties. Practicall Reproof, which hath two parts, Disswasive from The aggravation of the sin. Threats denounced. Judgments executed. Directive, wherein concerning Impediments that hinder. Means to promote, more Remote. Immediate. Consolation by Promises. Experience. Removing of scruples. Exhortation, to be amplified by Motives to excite the affections from Profit. Danger Means to direct the actions, Generall. Speciall.

Besides those more essential parts recited in this Scheme, which belong to the very nature and substance of a Sermon; there are other lesse principal parts also (not to be neglected) which concerne the external form of it: Such as these; Preface. Transitions. Conclusion.

The first thing to be entred upon in this Fabrick or Method, is the Porch or Preface, which is not always necessary in every common structure; but only when some extraordinary occasion does require it, or by reason of some special reference, which the Text may have to that particular time and auditory. And then it should be clear and pertinent, short as being a thing on the by, and such as may quicken attention unto the following discourse.

The most general and effectual matter for a Preface, is (that which was so commonly used by the Prophets of old) to perswade the hearers that it is The Word of God which is spoken to them, which concerns their everlasting happinesse, and is able to save their souls; That the Ministers⁴ do but stand in Christs stead; That our receiving or despising of them shall be reckoned as done unto Christ himself: Which being beleeved and considered, will be a strong engagement upon the hearers, unto those three qualifications which are the chief ends of prefacing, namely to make them Favourable. Teachable. Attentive.

The next thing to be done is the opening of the Text, according to its proper sense and meaning; To which purpose we may give some brief Analytical explication of the Chapter, or at least so much of it as may serve to clear the Text, and shew the dependence of it on the coherent words.

All Scriptures are either manifest or Cryptical and obscure. Matters that are absolutely necessary to salvation, are exprest in the first of these. Other truths whether Historical, Doctrinal, or Practical, may be sometimes involved in doubtful difficult expressions.

In the unfolding of which, we must observe; that if the natural & most obvious signification of the words, do manifestly disagree with other perspicuous Scriptures, then we are to seek for some other meaning, which must always be consonant with the words and other circumstances of the place.

In the finding out of this, we are not so much to consult with our own fancies; for no prophesie in⁵ Scripture is of any private interpretation, but with the Holy Ghost himself, who best understands his own meaning.

All difficult expressions should first be examined according to their original and most authentick translations, which will give much light to the true meaning of them. Though it will be needlesse to mention any various readings, translations, or interpretations of Scripture to a vulgar auditory, because it is apt to stagger them, and to raise doubts; rather then to confirm and settle them; But we should pitch upon that, which upon serious consultation, we conceive in our own judgments to be most congruous and pertinent.

The circumstances of the place will help much to illustrate any difficulty of it. The Rabbies have a saying, Nulla est objectio in Lege, quae non habet solutionem in latere, that is, there is not any doubt in the Law, but may be resolved by the context.

We must be careful that all our interpretations be agreeable with the Analogy of faith, and other parallel Scriptures. The consulting of these, will be a good means to preserve us from perverting the Word of God by any dangerous heretical imposition.

Beware of that vain affectation of finding something new and strange in every text, though never⁶ so plain. It will not so much shew our parts (which such men aim at) as our pride, and wantonnesse of wit.

These new projectors in Divinity are the fittest matter out of which to shape, first a Sceptick, after that a Heretick, and then an Atheist.

There are divers Texts that have a double sense, Historical and Literal. Typical & Allegorical.

So those places concerning the Brasen Serpent, Numb. 21. 9. Iohn 3. 14. Ionah in the Whales belly, Ionah 1. 17. Matth. 12. 40. Abraham two wives and sonnes, Sarah and Isaac, Hagar and Ishmael, Gen. 21. Galat. 4. 22. The Law concerning the muzeling the Oxe that treads out the corne, Deut. 25. 4. 1 Cor. 9. 9. In all which there is some typical allusion primarily intended.

Allegorical interpretations may lawfully be used also, when there is no such natural reference, but meerly a fitnesse by way of similitude to illustrate any doctrine. Saint Paul gives example for this, 2 Cor. 3. 13, 15. Ephes. 4. 32.

But here we must observe these three qualifications; there must be, Raritas. Concinnit as. Utilitas.

1. We must use them sparingly and soberly.

2. They must be short and pertinent, not forced and farre-fetcht.

3. They must be usefull, not for aery and unprofitable notions, being more proper for illustration then for proof.

It will be a great help for the understanding of the books of Scripture, to know their several times, references, and order.

The five books of Moses are as the first bases, by which the whole frame of Scripture may be more easily apprehended.

The other Historical books that follow will explain themselves: The Psalms do most of them, in their occasions and historical grounds, referre to the books of Samuel.

The Prophets are ordinarily divided into three ranks, 1 Those that prophesied before the captivity, who referre to the history in the books of Kings and Chronicles, especially the second book. 2 Those that prophesied in the captivity, concerning whose times, there is but very little mention in the Historical parts of Canonical Scripture. 3 Those that prophesied after the captivity, unto whom the History of Ezra and Nehemiah hath some reference.

And so in the New Testament, the Epistles do many of them referre unto the story of the Acts of the Apostles.

As for the ranking and succession of the books in Scripture, they were not writ in the same order as they are placed. But they are set down rather according to their bulk and largenesse, then their true order.

1. Those that were before the captivity are to be reckoned according to this succession,⁷

Obadiah in the reign of Ahab. 1 Kings 18. 3. Ionah⁸ Ieroboam. 2 Kings 14. 25. Amos⁹ in the dayes of Uzziah Isaiah Iotham Hosea Ahaz Micah¹⁰ Hezekiah Nahum Ioel¹¹ about the time of Manasseb Habakkuk¹² Iosiah Zephaniah Iehoiakim Ieremiah¹³

2. In the captivity there prophesied¹⁴ Ezekiel Daniel

3. From the return out of captivity, till our Saviours coming is reckoned 559 yeers. About the 18 yeer of this began Haggai and Zechariah, and not long after Malachi.

And so in the New Testament though the larger Epistles are placed first, yet they were not written so. ‘Tis probable that they were composed according to this order,¹⁵ 1 Thess.¹⁶ Romans. 1 Corinth.¹⁷ 1 Tim. 2 Corinth.¹⁸ Titus.¹⁹ 2 Thess. Philip. Coloss. Galat. Ephes. Hebr.²⁰ Philemon.²¹ 2 Tim.

So for the Canonical Epistles, that of Iames is²² thought to be written first, then those of Peter, then Iude, and lastly Iohn.

Thus likewise for other particular books, that of the Psalms, some conceive that the 108. should be first, where David doth stirre up and prepare himself to this work, of making Psalms: O God, my heart is ready, I will sing and give praise. And the 72. Psalm the last, because it concludes with this passage, The prayers of David are ended. The ordering of them is not jure divino, though it be of very great antiquity, for Saint Paul doth expresly quote the second Psalm, Act. 13. 13.

The right apprehension of these general notions concerning the proper times and order of several Books, may be one good help to the true interpretation of Scripture.

Next to the unfolding of any abstruse and difficult sense, we are to consider likewise, the very words and phrases, amongst which, if there be any ambiguous, they must be distinguished and applied according to their proper signification in the text; Tropes and figures being explained in their natural meaning.

As for the division of the text, it will be needlesse, unlesse either the explication of Terms, or the deduction of Doctrines from the several parts, do require it. That common practice of dissecting the words into minute parts and inlarging upon them severally, is a great occasion of impertinency and roving from the chief sense.

The text having been thus unfolded, the next thing to be done is the inferring of Observations from it, which should always follow from the words by a strong Logical consequence. The wresting of Scripture unto improper truths, may easily occasion the applying of them unto grosse falsehoods.

These Observations may be of several kinds, either Mediate and more remote, Immediate and principal.

Of the first kind are such as are raised from the occasion, coherence, manner, circumstances, order, denomination of the text; As whether it be a precept, exhortation, threat, promise, petition, deprecation, similitude, &c. All which may afford several hints of instruction, and are not to be passed over without notice. Though these points should be only touched at briefly on the by; and those only insisted upon largely, which we conceive to be most agreeable unto the principal immediate scope of the Holy Ghost in that Scripture.

And these observations must be laid down in the most easie perspicuous phrase that may be, not obscured by any rhetorical or affected expressions; for if the hearers mistake in that, all that follows will be to little purpose.

The Doctrine being mentioned (if there be any necessity) we may briefly clear the inference of it, by shewing its necessary dependence on the text.

Then (if the matter be capable of it) we may farther inlarge it in its several branches and degrees, by shewing the full latitude and extent of every truth or duty.

The Text and the Doctrine being thus opened, we should in the next place descend to the confirmation of it. Remembring always to connect these several parts by some plain and brief transition, that so the method may be the more perspicuous.

Now here are two sorts of proofs Ὅτι. Διότι.

The Quod sit, and Cur sit, that ‘tis so, and why it is so. The first is properly from Testimony, either Divine. Humane. Divine Testimony is either from some Scripture Precept. Example.

1. For Precepts, it will be needlesse to heap up many proofs; But ‘tis enough to suggest two or three of the most pertinent places, with some brief explication of them.

2. For Examples, it is a rule, exempla mag is movent imparia. There may be much advantage in the inequality of examples: Lillies, Sparrowes, Pismires, Heathens.

Testimonies of Fathers, Decrees of Councels, (Rev. 2. 10) consent of Churches, Confession of adversaries, may all be of good use if they are sutable to the matter and auditory. Testimonies of Heathen men may be proper to shew a truth agreeable unto natural light.

Though Scripture can best inform us, what is true and false; yet humane Records can tell us what is new, and what is ancient.

But here we must be carefull that we do not let Hagar the handmaid out-brave her Mistresse Sarah: that we do not preferre bleer-eyed Leah before beautifull Rachel. To stuffe a Sermon with citations of Authors, and the witty sayings of others, is to make a feast of vinegar and pepper, which may be very delightfull being used moderately as sauces, but must needs be very improper and offensive to be fed upon as dyet.

The Reasons of the Doctrine should be such as may convince the judgment concerning the reasonablenesse of any truth or duty, which are herein distinguishable from the Motives, belonging to the Application, because these refer properly to the convincing of the judgment, those to the exciting of the affections.

In practicall matters, the generall heads from whence the reasons are deducible, are these two, Necessity, Equity: which are capable of very many subordinate branches.

In other notionall doctrinall points, the 9 Topicks, to which we are directed in Logick and Rhetorick, may be good helps for the invention of proper arguments.

When we have confirmed the Proposition by positive proofs, the next thing to be done is the removing of such doubts and queries, either from carnall reason, or ambiguous Scriptures, as are most naturally emergent, and proper.

Not that any evident position or consequence from Scripture does need all this proof in it self, but the better to instruct us in the agreement and harmony of sacred Writ, and the more powerfully to convince the judgment, which in some cases will be apt to find out shifts and evasions, whereby to delude it self and escape conviction, whereas we shall embrace any doctrine, with a stronger assent, and rest upon it with the whole bent of the affections, when it comes in upon us with a full stream of evidence. But here we are to remember that the too long insisting on a confessed truth, is apt to nauseat and flat the attention.

Having thus passed over the doctrinall part in the explication and confirmation of the words, we are in the next place to descend unto the application of them, which is the life and soul of a Sermon, whereby these sacred truths are brought home to a mans particular conscience and occasions, and the affections ingaged unto any truth or duty.

The Application is frequently mentioned by severall Authors, according to a double acception; sometimes it is taken more strictly, as it is distinguished from the Uses, and refers onely to those particular passages of them, which do more especially concerne the present time and auditory. Sometimes it is taken more largely, as it comprebends all the Uses that are inferred from the doctrine. And so I understand it in this place.

In the inlarging of this we are to observe this caution, That the several heads or Uses we are to insist upon, must not here be handled, in a generall notionall way, as in the doctrinall parts, but in such a home and applicatory manner, as may have some peculiar reference unto the hearers.

The cheif Rules or Canons that concerne this part are these two.

1. Every Scripture does affirm, command, threaten, not only that which is expressed in it, but likewise all that which is rightly deducible from it, though by mediate consequences.

2. An example hath the force of a rule. All of them being written for our learning. But then (1 Cor. 20. 11) we must be carefull to examine and discern whether the example be extraordinary or ordinary, according to which the application must be properly made.

The Apostle tels us that the whole Scripture is given by inspiration from God, and is profitable πρὸς διδασκαλίαν, for Doctrine, πρὸς ἔλεγχον, for redargution, πρὸς ἐπανόρθωσιν, for correction, πρὸς παιδείαν, for instruction in righteousnesse, that the man of God may be perfect, being perfectly instructed in every good worke, 2 Tim. 3. 16.

In that place all the Uses to which Scripture may be applied, are briefly set down.

Application is either Doctrinall. Practicall.

Doctrinal application, is for our information in some truth to be known or beleeved, which must follow from the doctrine before delivered and confirmed, by a natural Logical consequence, as that doctrine does from the text.

And this is of two kinds, Didactical. Elenctical.

1. Didacticall, in some positive truth, πρὸς διδασκαλίαν, which is commonly stiled, a Use of Information, and should consist of such pertinent doctrinall truths, as will most properly follow from the Observation: In the deducing of these it would be an endlesse businesse to take in all those inferences that are remote or collaterall: But we should pitch upon some few that are more principal and immediate. Where those Logical directions may be usefull, concerning the collecting, 1. Of a generall from a speciall, as Rom. 4. 3, 4. 2. The lesse from the greater, as john 10. 25. Rom. 8. 32. 3. The greater from the lesse. 1 Cor. 9. 9, 10. 4. The effect from the case. Heb. 2. 8. 5. The cause from the effect. john 6. 45. &c.

2. Elencticall, πρὸς ἔλεγχον, in some controverted point, which is usually called a Use of confutation, for the refuting of such erroneous positions as do subvert the truth.

Where it will be needlesse to raise up any old obsolete errors, as now lie dead and do not trouble the Church: but we should take notice only of such as being pertinent to the subject in hand, do most infect the present times and places wherein we live.

And here we ought to be specially carefull that we manage these polemicall discourses, 1. With solid pressing arguments, making our answers as clear as the objections; for if these be plain, and those perplexed, in stead of confuting we shall rather confirm the error.

2. With much meeknesse and lenity in differences, not fundamental, 2 Tim. 2. 25. Soft words and hard arguments being the most effectuall way to convince.

Another part of this applicatory information may be for the discovery of our own particular estate and conditions, in regard of our assent unto any truth or practice of any duty, where we are to try our selves by marks or signes, and these for the most part are in the nature of Effects, Properties, which are the surest demonstrations of the nature of any thing.

Practicall application is either, […]. […].

1. For correction of manners, commonly stiled a Use of Reproof, terror, dehortation, to disswade and fright men from any sinfull course. In the urging of this, there is much prudence to be exprest in distinguishing betwixt sins of infirmity, and sins of wilfulnesse and frowardnesse; and accordingly proportioning the severity of our reproofs.

This is generally to be observed, that in all reprehensions, we must expresse rather our love then our anger, and strive rather to convince then to exasperate. Though, if the matter do require any speciall indignation, it must be the zeal of a displeased friend, rather then the bitternesse of a provoked enemy. ‘Tis too much levity to check men in an Ironicall geering way, and ‘tis too much rashnesse to reprove men in a furious revengefull manner.

This Use should be more especially directed against those particular sins of the times and places wherein we live. And because in it self, it may be very displeasing unto the guilty hearers, which will much prejudice the power and operation of it; we should therefore sweeten it by some gentle insinuations, wherein it might appear that it proceeds from our affection and care of their welfare. That there is a necessity of insisting upon it, both from our duties, and their danger.

The proper heads for amplification of this Use are twofold, Disswasive. Directive.

1. Disswasive may have these three heads.

• First, the agrravation of the sinne.
• Secondly, the threats denounced against it.
• Thirdly, the judgments executed upon it.

All which are further capable of many subordinate amplifications, by comparing one sinne, with others that are like or lesse. By mentioning the evill effects, consequences, adjuncts, facility, or difficulty, indignity, or any other argument that may breed in us shame and detestation of the sinne, compassion of our own selves, repentance for our offences past, and greater vigilancy for the future.

2. The Directive part, should mention the impediments that hinder, and such means or helps whereby we may be inabled to avoid and overcome any sinne. ‘Tis not enough for the Physitian to inveigh against the malignity or danger of a disease, but his chief care must be, to direct unto the remedy and cure of it. And for this the prescriptions must be various, according to the severall kinds of offences. But this directive part is reducible also under the Use of Exhortation, only here is the difference, that in this place it does properly belong to Disswasion, in the other to Perswasion.

3. Παιδεία, or Instruction in righteousnesse unto every good Work, may include Consolation Exhortation.

4. A Use of Consolation is, when we apply the comforts that arise from any doctrine unto the particular state and consciences of our hearers. This is one main end of the Scriptures, which were written for our learning, that we through patience and comfort of the Scriptures might have (Rom 15. 4) hope. And it should be the speciall care of a Minister, to attend τῇ παρακλήσει, unto Consolation, (as that word may signifie) like a wise Physitian²³ to apply Lenitives and Cordials, where the condition of the Patient does require it, as well as Corrosives and Purges.

This Use may be amplified by these three heads. 1. By the promises that are made in Scripture. 2. By the experience of others. 3. By removing of such doubts and scruples, as an afflicted soul might suggest.

In all afflictions whether outward or inward, we should endeavour to chear up the faith of the dejected hearer, by proposing sutable comforts, by raising his thoughts from sense to faith, from present things to future. Pressing upon him the²⁴ consideration of Gods wise providence, by which all things are disposed for the best. His sure promises in Christ, by whom we may certainly enjoy plentifull redemption and eternall glory. And though for the present the way of piety may seem to be full of trouble and opposition, yet ‘tis most safe in the issue, and the day of redemption does draw nigh, when those that are good shall be delivered from all their sufferings, and every man shall receive according to his work.

2. Exhortation, is for the exciting and quickning of our affections unto any grace or duty. ‘Tis so principall a part of Preaching, that Acts 13. 15. all that was to be spoken is called Exhortation. The cheif end of an Orator is to perswade, (say the Philosophers) Finis Oratoris est persuasio. And therefore that Preacher, who in his discourses does only flourish in generall notions, and does not drive at some particular argument, endeavouring to presse upon his auditory, the beleife or practise of some truth or duty, is like an unwise Fisher, who spreads his net to the empty aire, were he cannot expect any successe of his labours.

This Use hath two common heads of amplification, Motives, to perswade. Means, to direct.

1. Motives should be such, as do most properly and powerfully work upon the affections, and therefore are derivable from those two generall places, of 1. Benefit in doing it. Honestum. Utile. Iucundum.²⁵ 2. Hurt or Danger in neglecting it. Malum. Inutile. Amarum. which are capable of very many subordinate branches, and these may sometimes be the more effectually pressed, by adding to them some affectionate conjurements and obsecrations, like those of the blessed Apostle, Ephes. 4. 1. I beseech you brethren by the mercies of God. 2 Tim. 4. 1. I charge²⁶ thee before God, and the Lord Iesus Christ, who shall judge the quick and the dead, &c.

2. Means or directions, should consist of such particulars, as may best conduce to the attaining of any grace, or the performance of any duty. And these may be either,

3. Generall; as, Prayer, seeking it from God who is the foundation of all good. Setting apart some solemn time for our more particular enquiry after it. Improving our abilities and opportunities to this purpose, &c.

4. More Speciall, according as the nature of severall subjects shall require, and Scripture or experience direct.

These are the chief Uses to which Scripture may be applyed. They are frequently mentioned under more and different names, but they are all reducible to these heads: it is not necessary they should be all insisted upon in every Sermon, but only such of them as may be most sutable to the Text, and seasonable to the time and auditory.

The Conclusion should consist of some such matter as may engage the hearers to a serious remembrance and consideration of the truths delivered, that they may revolve upon them, and be carefull to renew that impression, which has thereby been made upon their souls by conference and meditation. To which purpose, as the milder affections, τὰ ἤθη, do best sute with the introduction, which must insinuate into the love and attention of the hearers; so τὰ πάθη, more eager and vehement affections will best become the conclusion, as supposing then that we have wonne the cause we did contend for, convinced and perswaded the auditory beyond all opposition.

And therefore here it will be proper to recapitulate some of the most effectuall arguments, which may leave the hearers moved and stirred up in their affections.

Thus much briefly concerning the most easie method and true logick of a Sermon, which was the first thing proposed to be discussed, and being rightly understood, may be a very great help to facilitate this service of Preaching.

The next generall head to be insisted upon is, concerning the invention of matter, where there are two things considerable;

1. The seasonablenesse of it to the time and auditory.

2. The pertinency of it to the text, or subject we are to treat of.

The first of these must be left to the prudence of the Minister in distinguishing of times and emergencies, in applying himself to the severall conditions and necessities of his hearers; whether they are to be taught and instructed in some necessary truth, or to be excited unto some necessary duty; To which purpose he must consider, whether the generality of his hearers be either ignorant or knowing, whether enemies to Religion, or professors of it, whether meerly formall, or truly pious, whether more chearfull and zealous, or more cold and sluggish: According to which variety, his Doctrine and expressions must be variously suited. To use the same matter and manner in all auditories, is as if a Shoo-maker should make all his ware of an equall size for children and men, great and little, there being as much difference betwixt the inward gifts and necessities, as betwixt the outward statures. As in other invitations we carve that to the guests which is most suitable to their severall palats and appetites: So in these spirituall feasts, we should be carefull to fit our preparations unto the capacity and edification of the hearers. This is the meaning of the Holy Ghost, ὀρθοτομοῦντα τὸν λόγον, rightly to divide the word of truth, when like a faithfull Steward he does proportion his dispensations according to the exigencies of the Family, when like a wise Physitian he does fit his prescriptions according to the severall necessities of his Patients. This is to have the tongue (Luk 12. 42) of the Learned, which knows how to speak a word in due season.

2. The matter must be pertinent and naturall unto the subject we are to insist upon; for want of (Isay. 50. 4) skill in the invention of this, many men (especially young beginners) are very apt to complain of much drynesse and slownesse in their composures, and to take any hint of flying out into impertinent amplifications, not being able to inlarge themselves, and keep close to their Text.

Now there is a threefold remedy against this: Prayer. Reading. Meditation.

By the first we must be prepared and directed, both in our judgments and affections. By the second we may inform and furnish our selves with materials. By the third we may digest them into the most proper way for the edification of others. Lectio inquirit, oratio postulat, meditatio invenit, contemplatio degustat, (saith a Father,) Prayer²⁷ does desire, Reading does enquire, Study and Meditation do discover and digest.

1. Prayer. That God would direct and inable us for the particular service that lies upon us. It was a usuall saying of Luther, Benè orasse est benè studuisse; He alwayes found himself in best temper for study, when he had first composed his thoughts, and raised up his affections by prayer: And certainly the weightinesse of the service may justly deserve this preparation. For if Queen Esther, if Nehemiah, being to speak unto an earthly King for the temporall safety of their people, did first prepare themselves this way, much more then should Ministers, who are to be Embassadors from the great God concerning that weighty businesse of mens eternall salvations.

2. Reading. It was the Apostles advice to Timothy, 1 Tim. 4. 13. Give attendance to reading, And he sayes, that it is the study of the Scriptures, that must make the man of God perfect, throughly furnished, 2 Tim. 3. 17. If this were necessary in those Primitive times, when men were extraordinarily inspired with speciall gifts: much more now, when we cannot exspect any immediate infusion, but must apply our selves unto the naturall proper means of attaining any ability.

3. Meditation and study, 1 Tim. 4. 15. Meditate on these things, give thy self wholly to them; ἐν τούτοις ἴσθι, Be in them, which phrase implies much intention and industry in our studies. Demosthenes would have such a one branded for a pernicious man to the Common-wealth, who durst propose any thing publikely which he had not before-hand seriously pondered. What impudence is it then in the great businesse of salvation, when a man appears before the Church, Angels, God himself, to discourse in a loose irreverent manner, so as to nauseat and flat the devotion, and attention of the hearers, to prostitute the esteem and authority of that sacred ordinance.²⁸

Let such rash persons consider, Qualis sit res ovile Christi, quam pulchra & Deo grata fit ovium Christi societ as, in cujus medio Dominus ille est, cui sol & luna famulantur, cui adsunt ministri ejus millia millium & decies centena millia; Quantae molis est regnum Christi erigere, & Satanae palatia demoliri, &c.

But now because amongst those helps of invention which fall under the rules of Art, this of Reading is one of the principall, therefore it will deserve a more large and particular consideration.

There are two things which in our reading and study may be of great advantage. 1. Good Books. 2. A right Method and series of matter to be first and most exactly inquired into.

There is no externall help more effectuall to direct a man unto pertinent usefull matter, upon all subjects and occasions, then a weli contrived Library, wherein upon any emergent doubt or difficulty, he may have recourse unto the advice of other grave and learned men, who (it may be) have bestowed a great part of their time and study, in the resolution of that particular businesse which he hath occasion to inquire into.

There are many men whose naturall parts would extremely improve and grow very eminent, if they had but the knowledge and help of such Authors, as are most suitable to their genius and imployment, whereas on the other side their abilities are much damped and kept low, whilest they are confined only to a scant ill chosen Library.

There is as much Art and benefit in the right choyce of some Books with which we should be most familiar, as there is in the election of other friends or acquaintance with whom we may most profitably converse.

And this knowledge of Books; as it is in it self a very specious part of learning, making oftentimes more pompous shew then the knowledge of things, so is it likewise of very great use and advantage. For the attaining of this, the most proper effectuall way is by our own study and experience in the works of severall Authors; But because that is a businesse of vast industry and much time, scarce consistent with the frequent returnes of publike service required of a constant Preacher, unlesse he be before-hand qualified for this, by his education and leisure at the University; therefore there is another help to expedite our enquiry in this kind, namely, the perusall of such Books as do give a particular account of all Authors, the times when they lived, the Works they have published, with the several subjects they have insisted upon; Their Editions, Translations, corruptions, their esteem and authority; of which kind there are severall Writers, both Protestants and Papists. Such are these Discourses:

• Pauli Bolduani Bibliotheca Theologica.
• Georg. Draudii Bibliotheca Classica,
• Eufebius de scriptoribus Ecclesiasticis.
• Gesneri Biblioth. cum Simleri supplemento.
• Hieronymus de Scriptoribus Ecclesiast.
• Fabiani Iustiniani Index Universalis.
• Johan. Molani Biblioth. Materiarum.
• Photii Biblioth.
• Possevini Apparatus sacri.
• Sexti Senensis Biblioth
• Trithemius de Scriptoribus Ecclesiasticis.
• Dav. Tossani Synopsis de patribus.
• Gilberti Voetii Biblioth. Theolog.

Amongst whom there are some that go by an Alphabeticall order of the Authors names, as Photius, Sextus Senensis, Possevine, &c. Others observe an Alphabeticall order in setting down the severall matters and subjects they insist upon, as Bolduanus, Draudius, Gesner, Iustinianus, &c. So that if a man would know either what subject any particular Authors have treated upon, or what Authors have treated particularly upon any subject, he may in them see references to this purpose.

These are esteemed the most advantageous helps for the understanding of Books in generall: but more particularly the Authors which are most proper and usefull for the study of a Divine, are reducible to these three heads.

Those which concern the study either of Scripture. The Body of Divinity. Antiquity.

The understanding of Scripture being one of the chief businesses of a Minister to which all his other studies are subordinate;

‘Tis to be supposed therefore in the first place that he is provided with the Old and New Testaments, both in their originals and most authentick Translations.

The chief Translations of the Bible may be distinguished into those which are either in²⁹ the Learned Language. Vulgar

The Translations of the Old Testament into the Learned languages, are chiefly of five heads.

1. Into Chalde, commonly called the Targum or Chalde paraphrase, which in the Historicall Books do, for the most part render the true sence of the Originall; but in the Hagiographa is exceeding full of mistakes, and do seldome come near the right meaning.

2. Into Greek, the chief of which is the Septuagint by the 72 Interpreters, (as the Tradition goes) which hath been alwayes esteemed ofgreat authority and repute.

The other great Translations by Aquila, Symmachus and Theodosio, are now lost, excepting only some few fragments of them which yet remaine.

3. Into Arabick, This Translation hath been formerly published onely for some parts of the Bible as the Pentateucb, Psalmes, and is by some learned men rejected as being ignorantly done, not from the Originall, but out of some other Translation and by some corrupt copy. It hath since been published for the whole Bible in the King of France his late edition.

4. Into Syriake. This hath been esteemed for genuine and faithfull.

5. Into Latine, of which version there are severall kindes, but the chief of them are these five.

6. The Vulgar commonly ascribed to St. Hierom, though there be great reason to doubt ofit.

7. Pagnines Translation, which is of good antiquity and esteem, published Anno Dom. 1523. Altered by Arias Montanus in the Interlineary Bible.

8. The Tigurine Translation, begun by Leo Iuda, and finished by other reformed Divines, (Munsters) Anno Dom. 1543. published by Robert Stephens, 1557. with Notes annexed which he ascribes to Vatablus.

9. The Translation of Sebastian Castalio, which is for the most part very elaborate and subtile, but not without too much affectation of Elegance, published first Anno Dom. 1551.

10. The Latine Version which is in most common use amongst us, being performed by those learned men, Fran. Iunius, and Eman. Tremelius, with very great diligence and judgment.

The Translation of the New Testament into the learned languages, are either into Syriack. Latine.

1. The Syriack is of good antiquitie and esteem, but was heretofore defective in some Books, namely the 2d. and 3d. Epistle of John, the 2d. of Peter, Iude and the Apocalypse, which have been lately supplied by Mr. Pocock.

2. The Latine Translations, are chiefly of three kinds, namely. 1. The Vulgar. 2. Erasmus. 3. Beza, which are all commonly known, and in their severall kinds of good repute.

Now for the translations of the Bible into our own vulgar tongue, there are some of these so ancient as Henry the 8th his time, by Mr. Tindall and Matthewes; but these Translations were not so much from the Originall Hebrew and Greek, as from some other Latine Version, and therefore are not esteemed of any great authority.

The English Translations that have been of most common use and greatest repute, are these three.

1. The Geneva Translation, so stiled because it was finished in that place by some English exiles in Queen Maries time, being first published, Anno Dom. 1560.

2. The Bishops Bible in the beginning of Queen Elizabeths reigne, by Arch-bishop Parker and others, which because it was not so exact and carefully done, too often following the Greek rather then the Hebrew, and so liable to divers mistakes, (as may appear in the reading Psalmes of the Leiturgie,) therefore King Iames caused another most exact Translation to be made of it in his time, which is by way of distinction called

3. The Kings Bible, being that which is now in common use amongst us.

The Various editions of the Bible in the learned³⁰ languages, have been so multiplied, that ‘tis not easie (if possible) to recite them. Amongst those that are esteemed either of greatest Antiquity, Elegance, or Correctednesse, I still mention some of the chief.

1. The Hebrew with other Translations annexed³¹ is of severall kinds and editions.

The Complutensian in Spaine containing the Hebrew, Greek, Latine, together with the Targum upon the Pentateuch, in sixe Tomes fol. Anno Dom. 1515.

Munsters edition with his Latine Version, and some Notes out of the Rabines, Printed at Basil. Anno Dom. 1534.

The King of Spaines Bible, Printed at Antwerp, 1571. in 8. Tomes fol. Containing the Hebrew Text, the Septuagint, the Chalde Paraphrase and Vulgar, with a Latine Translation of the 70 and Targum. And for the New Testament, the Originall Greek, the Vulgar and Syriack Versions,, together with a Latine Translation of the Syriack by Guido Boderianus. Besides an Interlineary Bible and a large Apparatus. All very elegantly and correctedly Printed.

Vatablus his edition in 3 vol. fol. 1586. containing the Hebrew, the Septuagint and Latine.

The King of France his Bible, lately printed at Paris, containing all that is in the King of Spains edition, excepting onely the Interlineary Bible and the Apparatus, and having further added The Samaritan Pentateuch and a Translation of it, a Syriack Translation of the Old-Testament, and an Arabick Translation of the whole Bible, with Latine Translations to each of them. A very pompous magnificent work, had the Corrector bestowed as much diligence and skill, as the Publishers did cost.

2. The edition of the Hebrew Text without³² Translations, are likewise of divers kinds.

By Plantine with much truth and exactnesse both in fol. 4o—8o—with and without points at severall times.

By Robert Stephens at Paris in 4o in a very fair large Character, and after very elegantly and most correctedly in 16o.

By Hutter in a faire elegant Character, which distinguisheth the radicall and servile, the deficient and quiescent letters. Hamburgh. 1587.

By Buxtorfe, with large Rabinicall Notes and Comments. Anno Dom. 1618.

3. The Septuagint distinct from the Originall Text, is printed at Rome, and after, both at Frankford (Septuagint) and Paris with a Latine Translation, and the fragments of the old Greek Interpreters, Aquila Symmacus and Theodosio, which fragments may likewise be had distinct in Drusius his fragmenta Veterum, augmented with severall other explications and Annotations of his own.

4. The New Testament for the cheif edition of it hath been mentioned before, besides which³³ there are very many others that are commonly known.

Next to these there are some other Discourses that in their severall kinds may be very usefull. Amongst these some are 1. Preparatory. 2. Principall and more direct.

1. Those may be stiled Preparatory, which lay down rules and directions for the profitable reading, and right interpretation of Scripture; such as these.

• Ferdin. de Escalante, Clypeus Concionatorum.
• Wolfang. Franzius de Interp. S. Script.
• Salom. Glassii Philologia sacra.
• And. Hyperius de S. Script. Lectione.
• Flacii Illyrici Clavis Scripturae, pars secunda.
• Jo. Euseb. Nierembergius de origine Scripturae.
• And. Rivet. Isagoge.
• Nicol. Serrarii Prolegom. Biblica.
• Ludov. de Tena Isagoge.
• Michaelis Waltheri officina Biblica.

2. The Books that do more principally and directly tend to make a man a good Textuary, may be reckoned up under these three heads: 1. Concordances. 2. Commentaries. 3. Reconcilers.

3. Concordances are of very great use, both for the unfolding of difficult Texts, by referring to parallel Scriptures, and to inlarge upon any Theme with the most proper quotations, as also for the directing of us unto such Texts of which we have onely some confused imperfect remembrance.

These are of two kinds, for Words. Things.

Concordances for words are those which reckon up the severall places wherein such a word is mentioned.

These are either for the Originall Old Testam. Hebrew. Buxtorfius. Chaldee, in some places of Dan. & Isa. Martin. Trostius: N. Testam. in Greek. Hen. Stephanus. Lucii Lexicon. N. T. Translations Old Testament into Greek by the Septuagint. Conrad. Kircherus. N. Testam. into Syriack. Mart. Trostius. Both into Latine. Hen, Stephanus. English. Cotton. Newman.

A Concordance of things does summe up all the pertinent Scriptures unto any particular head or common place, which drive at the same sense, though it may be of different words. Some of these are in Latine, as, Allotti Thesaurus. Berchorii index moralis. Pet. Eulardi Concordantiae morales. Marlorati Thesaurus. Enchridion. Dan. Tossani Index. Georgii Viti Doctrinale Bibliorum.

There are some others of this kinde in our English Tongue: Mr. Bernards Thesaurus Biblicus. The Fort-Royall of the Scriptures. Clarks Holy Oyle. Wilsons Dictionary.

Unto these may be added those Treatises that handle the severall acceptions of words and phrases in Scripture: as Flacii Illyrici Clavis Scripturae. Mr. Leigh’s Critica Sacra. Petri Ravanelli Bibliotheca sacra.

Commentators are either upon some particular Matter. Books.

Those I stile Commentators upon matter who do insist upon the explaning of some peculiar subject, dispersedly contained in the severall parts of Scripture. Such are those that handle,

Scripture Philosophy, as,

• Valesius de sacra Philosophia.
• Levinus Lemnius de Plantis sacris.
• Franc. Rueus de Gemmis sacris.
• Wolf. Franzius Hist. Animalium Sacr.
• Joan. Bustamantinus de Animalibus S. Scripturae.

Scripture Chronology, as,

• Hen. Alstedii Chronologia sacra.
• Hugh Broughtons Consent.
• Laur. Codomanni Annales S. Scripturae.
• Mr. Lightfoot, his Harmony.
• Sr. Walter Raleighs History.
• Jac. Saliani Annales, à Creatione ad Christum.
• Jos. Scaliger de Emendatione Temporum.

Scripture Geography, or Topography, as,

• Jo. Adamannus de situ terrae sanctae.
• • Christ. Adricomii Theatrum terrae sanctae.
• David Chytraei, Itinerarium totius S. Scrip. Chronic.
• Mr. Fuller, Holy Land.
• The Travels of the Patriarchs.

Scripture Measures and Weights, as,

• Boizardus.
• Dav. Chytraeus.
• Rob. Cenalis.
• Pet. Ciaconius.
• Epiphanius.
• Hulsius.
• Johan. Mariana.
• Occho.

The Proverbiall expressions either used or alluded to in Scripture, or Adagialia Sacra. as,

• Martin Delrius.
• Johan. Drusius.
• Andreas Schottus.
• Joach. Zehner.

The Allegories in Scripture,

• Isidor. Hispalensis de Alleg.
• Hieron. Laureti Silva Alleg. totius Scripturae·
• Ottomarus Luscinius.
• Roberti Holcot Alleg. utriusque Testamenti.

The Schemes and Tropes used in Scripture

• Beda.
• Cassiodorus.
• Flacius Illyricus, in parte secunda.
• Barthol. Westhemeri Tropi insigniores ex utroque Testamento.

There might be divers other the like subjects instanced in, but these are some of the chief: Now in all difficulties that referre to any of these heads, a man may expect more full satisfaction from those Authors that purposely insist upon them, then from others who do more promiscuously comment at large.

Commentators upon the Books of Scripture are very numerous, and of various kinds: I shall mention only some of those whose names are most common and most eminent.

Upon the whole Bible

• • ENglish Annotat.
• Hugo Cardinalis.
• • Deodate Annot.
• • Hugo Grotius.
• Io. de la Hay.
• Nicol. Lyranus.
• Mariana.
• Steph. Menochius.³⁴
• • Pareus.
• Conrad. Pellicanus.
• Piscator.
• Eman. Sa.
• Iacob. Tirinus.

On the Pentateuch

• Hen. Alstedius.
• Benedict. Aretius.
• ** Henry Ainsworth*.
• Iac. Bonfrerius.
• Io. Brentius.
• Tho. de Vio Cajetanus.
• • Iohan. Calvinus.
• Seraph. Cappo à Porrecta.
• Catena Veterum.
• David Chytraeus.
• Joh. Drusius.
• • Paulus Fagius.
• Ferus.
• Gregorius Magnus.
• Arth. Jackson.
• Cornel. à Lapide.
• Oleaster.
• Fab. Paulutius,
• Piscatoris Questiones.
• • August. Steuchus Eugubinus.
• • Theodoret.
• • Tostatus.

On Genesis

• Tho. Aquinas.
• Augustinus.
• Jo. Chrysostom.
• Cyrillus Alexan.
• Mart. Delrio.
• Benedict. Fernandez.
• Ioh. Gerhardus.
• Io. de la Hay.
• D. Hieronymus.
• Mart. Lutherus.
• Aug. Marlorat.
• • Pet. Martyr.
• Wolf. Musculus.
• Ioh. Mercerus.
• Marinus Mersenius.
• Origenes.
• David Pareus.
• Ben. Pererius.
• • And. Rivet.
• Victorin. Strigelius.
• ** An. Willet*.
• Lod. Ystella.
• Hulder. Zuinglius.

Upon Exodus

• Jo. de la Hay.
• Iansenius in 15. prior cap.
• Arth. Lake in cap. 19.
• • Lorinus.
• Christoph. Pelargus.
• Balthazar Paez. in 15. p. cap.
• Benedict. Pererius. in 15. p. cap.
• • And Rivet.
• ** An. Willet*.
• Hulder. Zuinglius.

On Leviticus

• Cyrillus Alexand.
• • Jo. Lorinus.
• Origenes.
• Christoph. Pelargus.
• Pet. Serranus.
• ** An. Willet*.

On Numbers

• Guil. Attersoll.
• Francis. Iunius.
• • Iohan. Lorinus.
• Origenes.
• Christ. Pelargus.

On Deuteronomy

• • Io. Lorinus.
• Mart. Luther.
• Christoph. Pelargus.
• August. de Quiros.
• • Jo. Wolfius.

On Josuah

• Augustinus.
• Bonfrerius.
• Brentius.
• Cajetanus.
• • Calvinus.
• Carthusianus.
• Chytraeus.
• Drusius.
• Jo. Ferus.
• Arth. Jackson.
• Lavaterus.
• Corn. à Lapide.
• Jo. Mayer.
• • And. Masius.
• Cosm. Magalian[…]s.
• Arias Montanus.
• Origenes.
• • Nicol. Serrarius.
• Rupertus.
• • Theodoret.
• • Tostatus.
• Hugo de S. Victore.
• • Io. Wolfius.

On Judges

• Augustinus.
• Iac. Bonfrerius.
• Io. Brentius.
• Mart. Bucer.
• Tho. de Vio. Caietanus.
• Chytraeus.
• Io. Drusius.
• Io. Ferus.
• Corn. à Lapide.
• Ludo. Lavater.
• Jo. Mayer.
• • Pet. Martyr.
• Arias Montanus.
• Cosma. Magalianus.
• Pellicanus.
• Rich. Rogers.
• Nic. Serrarius.
• • Theodoret.
• • Tostatus.
• Hugo de S. Victore.

On Ruth

• Gab. Acosta.
• Ven. Beda.
• Iac. Bonfrerius.
• Io. Brentius.
• Tho. à Vio Caietanus.
• Chytraeus.
• Ioh Drusius.
• Lud. Lavater.
• Corn. à Lapide.
• Jo. Mayer.
• Pellicanus.
• • Gasp. Sanctius.
• Nic. Serrarius.
• Topshell.
• • Tostatus.
• • Theodoret.
• Hugo de S. Victore.

On Samuel

• Io. Brentius.
• Tho. de Vio Caietanus.
• • Io. Calvinus.
• Dion. Carthusianus.
• Ioh. Drusius.
• Hieronymus.
• Corn. à Lapide.
• • Pet. Martyr.
• Mendoza.
• Jo. Mayer.
• Origenes.
• Pellicanus.
• Nic. Serrarius.
• • Gasp. Sanctius.
• Victor. Strigelius.
• • Theodoret.
• • Tostatus.
• Hugo de S. Victore.
• • An. Willet.

On the Kings

• Io. Brentius.
• Cajetanus.
• Carthusianus.
• Io. Drusius.
• Corn. à Lapide.
• • Pet. Martyr.
• Jo. Mayer.
• Origenes.
• Pellicanus.
• Nic. Serrarius.
• • Gasp. Sanctius.
• Victor. Strigelius.
• • Theodoret.
• • Tostatus.
• Hugo de S. Victore.

On the Chronicles

• Caietanus.
• Carthusianus.
• Hieronymus.
• Corn. à Lapide.
• Lud. Lavater.
• Jo. Mayer.
• Nic. Serrarius.
• • Gasp. Sanctius.
• • Theodoret.
• • Tostatus.

On Ezra

• Ven. Beda.
• Io. Brentius.
• Cajetanus.
• Lavàterus.
• Corn. à Lapide.
• Jo. Mayer.
• • Gasp. Sanctius.
• Hugo de S. Victore.

On Nehemiah

• Beda.
• Brentius.
• Cajetanus.
• Ferus.
• à Lapide.
• Lavaterus.
• Jo. Mayer.
• Mr Pilkinton.
• Nic. Serrarius.

On Esther

• Brentius.
• Caietanus.
• Drusius.
• Io. Fevardentius.
• Lavaterus.
• Corn. à Lapide.
• Jo. Mayer.
• Pet. Merlinus.
• Rabanus Maurus.
• Nic. Serrarius.
• • Gasp. Sanctius.

On Job

• Ambrosius.
• Tho. Aquinas.
• Augustinus.
• Beda
• Ioh. Bolducus.
• Io. Brentius.
• • Ioh. Calvinus.
• ** Jos. Caryl*.
• Catena 24. Graec. Doct.
• Io. Cocceus.
• Balth. Corderius.
• Ioh. Drusius.
• Io. Ferus.
• Gregorius Mag.
• Lud. Lavaterus.
• • Io. Mercerus.
• Pet. Merlinus.
• Origenes.
• • Io. de Pineda.
• • Aug. Steuchus Eugubinus.
• • Gasp. Sanctius.

On the Psalmes

• Ant. Angelius.
• Hen. Ainsworth.
• Alex. de Ales.
• Amesius.
• Tho. Aquinas.
• Augustinus.
• Beda.
• Bellarminus.
• Fred. Baldvinus.
• Bonaventura.
• Bucerus.
• Cajetanus.
• • Calvinus.
• Carthusianus.
• Catena Graec. Doct.
• Euthymius.
• Eusebius Caesariensis.
• • Io. Foord.
• Gilb. Genebrardus.
• Gregorius M.
• Gregorius Nissenus.
• Hieronymus.
• Corn. Iansenius.
• Pet. Lombardus.
• • Io. Lorinus.
• • Mollerus.
• • Marloratus.
• Ar. Montanus.
• • Wolf. Musculus.
• • Muis.
• Rob. Rollocus.
• Abra. Scultetus.
• Theodoretus.
• Viccars.

On the Proverbs

• Ro. Baynus.
• Ven. Beda.
• Cajetanus.
• • Tho. Cartwright.
• Jo. Dod.
• Hieronymus.
• Rob. Holcot.
• Iansenius.
• Jermin.
• A Lapide.
• Lud. Lavater.
• Luther.
• Melacton.
• • Io. Mercerus.
• • Salazar.

On Ecclesiastes

• Beda.
• Bonaventura.
• Io. Brentius.
• Hugh Broughton.
• • Tho. Cartwright.
• Cajetanus.
• Io. Ferus.
• Tho. Granger.
• Hieronymus.
• Iansenius.
• Lavaterus.
• Lorinus.
• Lutherus.
• • Mercerus.
• Melancton.
• ** Will. Pemble*.
• Io. de Pineda.
• Fra. Sanchez.
• Serrarius.
• Tollenarius.
• Hugo de S. Victore.

On the Canticles

• Hen. Ainsworth.
• Hen. Alsted.
• Anselmus.
• Tho. Aquinas.
• Pet. Arboreus.
• Beda.
• Bernardus.
• Tho. Brightman.
• Carthusianus.
• Catena Grae. Patrum,
• Jo. Cotton.
• Foliot.
• Mart. Delrius.
• • Mich. Ghisler.
• Gregorius M.
• Gregorius Nissen.
• Hieronymus.
• Lutherus.
• Io. Mercerus.
• Origenes.
• De Ponte.
• • Gasp. Sanctius.
• Paulus Sherlogus.
• • Theodoretus.

On Isaiah

• Tho. Aquinas.
• Did. Alvarez.
• Beda.
• Io. Brentius.
• Hen. Bullingerus,
• Cajetanus.
• • Calvinus.
• Cyrillus Alex.
• Euseb. Caesari.
• • Fran. Forerius.
• Hieronymus.
• Cor. à Lapide.
• Lutherus.
• • Marloratus.
• Hen. Mollerus.
• • Wolf. Musculus.
• Mich. de Palatio.
• Hect. Pintus.
• August. de Quiros.
• • Gasp. Sanctius.
• Abra. Scultetus.

On Jeremiah

• Tho. Aquinas.
• Io. Brentius.
• • Io. Calvinus.
• A Castro.
• • Pet. à Figueiro.
• • Mich. Ghislerius.
• Hieronymus.
• A Lapide.
• Maldonatus.
• Origenes,
• • Sanctius.
• • Theodoretus.

On the Lamentations of Jeremiah

• Gab. Acosta.
• Tho. Aquinas.
• Bonaventura.
• Broughton.
• • Io. Calvinus.
• Mart, Delrius.
• Ferus.
• • Pet. à Figueiro.
• Hieronymus.
• Cor. à Lapide.
• Io. Maldonatus.
• • Pet. Martyr.
• Melancton.
• Origenes.
• Hector Pintus.
• • Gasp. Sanctius.
• • Theodoret.
• • Dan. Tossanus.
• John Udall.
• Hugo de S. Victore.
• Hulder. Zuinglius.

On Ezekiel

• • Calvinus.
• Carthasianus.
• Georgius Mag.
• Hieronymus.
• Iunius.
• A Lapide.
• Lavaterus.
• Maldonatus.
• Origenes.
• Hector Pintus.
• • Amand, Polanus.
• Pellicanus.
• • Gasp. Sanctius.
• Pet. Serranus.
• • Theodoretus.
• • Villalpandus.
• Steph, Zegedinus.

On Daniel

• Hen. Alsted.
• Tho. Aquinas.
• Broughton.
• Bullingerus.
• • Calvinus.
• Carthusianus.
• Hieronymus.
• Fran. Iunius.
• Cor. a Lapide.
• Lutherus.
• Maldonatus.
• Melancton.
• • Parker.
• Ben. Pererius.
• Hect. Pintus.
• Amand. Polanus.
• Rollocus.
• • Sanctius.
• • Theodoretus.
• Io. Wingandus.
• ** An. Willet*.

On the 12 minor Prophets

• Beda.
• • Calvinus.
• Carthusianus.
• Cyrillus Alex.
• Drusius.
• Steph. Fabritius.
• Pet. à Figueiro,
• Hieronymus.
• Hemmingius.
• Cor. à Lapide.
• Arias Montanus.
• Fran. Rivera.
• • Gasp. Sanctius.
• • Io. Tarnovius.
• • Theodoretus.

On Hosea

• Io. Brentius.
• Hiero. Guadalupensis.
• Lutherus.
• • Io. Mercerus.
• Hen. Mollerus.
• Da. Pareus.
• Am. Polanus.
• • And. Rivet.
• Imman. Tremelius.
• Theophylactus.
• • Hieron. Zanchius.

On Joel

• Johan. Faber.
• Lutherus.
• • Mercerus.
• Pareus.
• Hugo de S. Victore.

On Amos

• Io. Brentius.
• Lutherus.
• • Io. Mercerus.
• Pareus.
• Mat. Quadratus.
• Ruffinus.

On Obadiah

• Mar. Lutherus.
• • Mercerus.
• Edw. Marbury.
• • Io. Rainoldus.
• Hugo de S. Victore.

On Jonah

• ** BP. Abbot*.
• Gab. Acosta.
• Pet. Baro.
• Io. Brentius.
• Jo. Fevardentius,
• Fran. Iunius.
• • BP. King.
• Lutherus.
• • Jo. Mercerus.
• Jo. Treminius.
• Theophylactus.

On Micah

• Io. Brentius.
• • Da. Chytraeus.
• Lutherus.

On Nahum

• • Da. Chytraeus.
• • Ludo. Crocius.
• Lutherus.
• Hector Pintus.
• Theophylactus.
• Io. Winkelmannus.

On Habakkuk

• • Chytraeus.
• Lutherus.
• Theophylactus.
• Winkelmannus.

On Zephaniah

• • Martin. Bucerus.
• Lutherus.
• Io. Winkelmannus.

On Haggai

• Frid. Baldvinus.
• Jo. Ecchius.
• Phil. Melancton.
• David Pareus.
• Winkelmannus.

On Zechariah

• Frid. Baldvinus.
• • Da. Chytraeus.
• Lutherus.
• Phil, Melancton.
• ** Will. Pemble*.
• Jo. de Reyroles.
• Balth. Willius.

On Malachi

• Gab. Acosta.
• Frid. Baldvinus.
• Da. Chytraeus.
• Io. Martinus.
• Melancton.
• Hen. Mollerus.
• Amand. Polanus.
• Aug. de Quiros.
• Will. Sclater.
• ** Rich. Stock*.
• Winkelmannus.
• Balth, Willius.

Upon the New Testament

• Ben. Aretius.
• • Theod. Beza.
• ** Tho. Cartwright*.
• Carthusianus.
• Drusius Annot.
• • Erasmus.
• Fulk.
• Gregorius M.
• • Heinsius.
• Fla. Illyricus.
• Cor. à Lapide.
• Marloratus.
• Zach. Muthesius.
• Alph. Salmeron.
• Dan. Tossanus.

Upon the 4 Gospels

• Tho. Aquinas,
• Ben. Aretius.
• Augustinus.
• Sebast. Barradius.
• Io. Brentius.
• • Luc. Brugensis.
• Mart. Bucerus.
• Cajetanus.
• • Calvinus.
• ** Cartwright*.
• • Chemnitius.
• Catena Aurea.
• Ad. Contzen.
• Lud. de Deiu.
• Io. Gerson.
• Nic. Go ranus.
• Hieronymus.
• • Cor. Iansenius.
• Maldonatus.
• Jo. Mayer.
• Arias Montanus.
• Aloysins Novarinus.
• Guido de Perpiniano.
• Rupertus.
• Alphon. Salmeron.
• Scultetus.
• Theophylactus.
• Dan. Tossanus.
• Jo. Trap.
• Hugo de S. Victore.

On Matthew

• Anselmus.
• Aquinas.
• Alphon. Avendanus.
• Augustinus.
• • Ferus.
• Rod. Gualtherus.
• Cloud. Guilliaudus.
• Hieronymus.
• Hilarius.
• Phil. Melancton.
• Melo.
• • Musculus.
• Aloys. Novarinus.
• Origenes.
• Pareus.
• A Ponte.
• Rob. Stephanus.
• Sibelius.
• Dan Tossanus.
• • Tostatus.
• Ward.

On Mark

• Albertus M.
• Beda.
• Lamb. Daneus.
• Io. Gerson.
• Angel del Pas.
• Rob. Stephanus.
• Io. Winkelmannus.
• Vitale Zuccolo.

On Luke

• Ambrose
• Beda.
• Bonaventura.
• Catena Graec. Pat.
• Isid. Clarus.
• Hier. Guadalupensis.
• Gas. Melo.
• Origenes.
• Rob. Stephanus.
• • Did. Stella.
• • Fran. Tollet.
• Vit. Zuccolo.

On John

• Aquinas.
• Bonaventure.
• Catena Gr. Patrum.
• Chrysostomus.
• Cyrillus Alex.
• Hemingius.
• • Io. Ferus.
• Lutherus.
• Melancton.
• • Musculus.
• Origenes.
• Hieron. Osorius:
• Michael de Palatio.
• Ben. Pererius.
• Chr. Pelargus.
• Ribera.
• • Rob. Rollocus.
• • Fran. Tollet.
• Paul. Tarnovius.

On the Acts

• Dan. Arcularius.
• Beda.
• Brentius.
• Bullingerus.
• Cajetanus.
• • Calvinus.
• Catena Vet. Pat.
• Chrysostomus.
• Ioach. Camerarius.
• Lud. de Dieu.
• • Io. Ferus.
• Gregorius M.
• Rod. Gualtherus.
• • Nic. Gorranus.
• Co[…]. à Lapide.
• • Lorinus.
• Malcolm.
• Jo. Mayer.
• Alos. Novarinus.
• Oecumenius.
• Alph. Salmeron.
• Tho. Stapleton.
• Theophylactus.
• Dan. Tossanus.
• Joh. Trap.

Upon the Epistles

• Ambrosius.
• Anselmus.
• Aquinas.
• Beda.
• Bullingerus.
• Cajetanus.
• • Calvinus.
• Chrysostomus.
• • Dav. Dickson.
• • Guil. Estius.
• Nic. Gorranus.
• Rod. Gualtherus.
• Ben. Iustinianus.
• And. Hyperius.
• • Cor. à Lapide.
• Pet. Lumbardus.
• Jo. Mayer.
• • Musculus.
• Oecumenius.
• Beat. Remigius.
• • Theodoretus.
• Theophylactus.
• Dan. Tossanus.
• Joh. Trap.
• Hugo de S. Victore.
• Conrad. Vorstius.

On the Epistle to the Romans

• Augustinus.
• Frid. Baldvinus.
• Io. Brentius.
• Mart. Bucerus.
• Adam. Contzen.
• Lud de Dieu.
• • Io. Ferus.
• Marcil. Ficinus.
• Ioh. Gerhardus.
• Gomarus.
• • Pet. Martyr.
• Phil. Melancton.
• • Wolf. Musculus.
• Origenes
• • Da. Pareus.
• Elnath. Parr.
• Ben. Pererius.
• Rob. Rollocus.
• Ab. Scultetus.
• Dominic. Soto.
• Stapleton.
• • Fran. Tollet.
• And. Willet.
• Wilson.

On the Epistles to the Corinthians

• Frid. Baldvinus.
• • Pet. Mart. in Prim.
• Phil. Melancton.
• • Wolf. Musculus.
• Tho. Morton in Prim.
• • Dav. Pareus.
• Gul. Sclater.
• Tho. Stapleton.
• Geor. Wenrichius.

To the Galatians

• Augustinus.
• Frid. Baldvinus.
• Io. Brentius.
• Lutherus.
• • Musculus.
• • Da. Pareus.
• ** Will. Perkins*.
• Rob. Rollocus.
• Adam Sasbout.
• Io. Wigandus.
• Io. Winkelman.

To the Ephesians

• ** Paul Bain*.
• Frid. Baldvinus.
• Mart. Bucerus.
• • Lud. Crocius.
• Lubinus.
• • Musculus.
• Aug. de Quiros.
• Rob. Rollocus.
• Adam Sasbout.
• Ab. Scultetus.
• • Hieron. Zanchius.
• Geor. Wenrichius.

To the Philippians

• Hen. Airay.
• Frid. Baldvinus.
• Io. Brentius.
• • Gomarus.
• Lubinus.
• • Musculus.
• Ad. Sasbout.
• Scholanus.
• Io. Au. Velasquez.
• • Hieron. Zanchius.

To the Colossians

• Frid. Baldvinus.
• ** Nic. Bifeild*.
• Tho. Cartwright.
• • Io. Davenant.
• Ed. Elton.
• Melancton.
• • Musculus.
• de Quiros.
• Rollocus.
• Sasbout.
• • Hieron. Zanchius.

To the Thessalonians

• • Io. Gomarus.
• Io. Iewel in Prim.
• • Musculus.
• Rollocus.
• ** Will. Sclater*.
• Pet. Steuartius.
• • Zanchius.
• Zuinglius.

To Timothy

• Alex. Ales.
• Frid. Baldvinus.
• Lamb. Danaeus.
• • Claud. Espencaeus.
• Ant. Fayus.
• Io. Gerhardus.
• Cosma Magalianus.
• Melancton.
• • Musculus.
• Ad. Sasbout.
• • Ab. Scultetus.
• Lud. Soro. Major.

To Titus

• Alex. Alesius.
• • Lud. Crocius.
• • Claud. Espencæus.
• Cos. Magalianus.
• Ad. Sasbout.
• • Ab. Scultetus.
• Lud. Soto-Major.
• ** Tho. Taylor*.

To Philemon

• • Attersol.
• Brentius.
• Danaeus.
• ** Dan. Dyke*.
• Fran. Fevardenti[…]
• • Gomarus.
• Phil. Pareus.
• Ab. Scultetus.

On the Hebrews

• ** Da. Dickson*.
• Io. Gerardus.
• • Gomarus.
• • An. Hyperius.
• Polyc. Lyserus.
• David Pareus.
• Mic. de Palatio
• Fran. Ribera.
• Sasbout.
• Scultetus.
• • Ludov. de Tena.

On the 7 Canonicall Epistles

• Hen. Alsted.
• • Tho. Aquinas.
• Beda.
• Bullingerus.
• Cajetanus.
• • Calvinus.
• • Estius.
• Faber. Stap.
• Nic. Goran.
• Rod. Gualther.
• Nic. Hemmingius.
• Corn. à Lapide.
• Salmeron.
• Dan. Tossanus.
• Mat. Turnemannus.