XII–XVIII. Threefold medium: before the thing, in the thing, after the thing
XII. The medium of interpretation is threefold: one before the thing, another in the thing, a third after the thing. XIII. Before the thing, first to be regarded in the text under interpretation — and in all Sacred Scripture — is the harmony of the text and the analogy of faith; then the leading of pious and learned interpreters who explained the text before us is not wholly to be despised. Polanus: the analogy of faith is nothing other than Scripture's constant and perpetual sentence in open and least obscure places — such as the articles of faith in the Apostles' Creed, collected from Scripture in so many words; such as are contained in the Decalogue, the Lord's Prayer, and other plain texts. Interpretation ought to be made according to this (Rom. 12:6; 2 Tim. 1:13). Nor is the leading of orthodox interpreters wholly to be scorned, as Augustine testifies On the Usefulness of Believing.
XIV. In the thing is the medium that actually enters the explanation of the text and draws its sense from itself. XV. It is either notional or real. XVI. Notional is what turns on the words, phrases, and idioms of the language — here belong criticism, the author's style, and elucidation by metaphrase and paraphrase. XVII. Real is what turns on the thing and its circumstances, on the context and aim, and the rest. For as a building is weak without a foundation, so unless the aim is found Scripture is useless, as Chrysostom testifies. XVIII. After the thing is the comparison of parallel places. From this no small part of hermeneutical harmony emerges. Whoever wants more may see, among other works, Dannhauer's Idea of a Good Interpreter.
Latin
XII. Medium interpretationis est triplex, unum ante rem, alterum in re, tertium post rem. XIII. Ante rem, primo spectanda est, in textu interpretando, totaque Scriptura sacra, harmonia textus & analogia fidei: deinde non prorsus contemnenda manuductio piorum & doctorum interpretum, qui ante nos textum explanaverunt. D. Amandus Polanus: Analogia fidei, inquit, nihil aliud est, quam constans & perpetua sententia Scripturae in apertis & minime obscuris Scripturae locis: cujusmodi sunt articuli fidei in symbolo Apostolico, ex Scriptura totidem verbis collecti: cujusmodi continentur in decalogo, in oratione Dominica, in aliis denique manifestis Scripturae textibus. Secundum hanc debet fieri interpretatio Rom. 12.6. 2. Tim. 1.13. Neque manuductio orthodoxorum interpretum prorsus spernenda est, teste Augustino de utilitate credendi. XIV. In re est medium, quod explicationem textus actu ingreditur, deque seipso sensum illius elicit. XV. Estque notionale aut reale. XVI. Notionale est, quod circa verba, phrases & idiotismos linguae versatur. Hic locum habet crisis, auctoris stylus, elucidatio per metaphrasin & paraphrasin. XVII. Reale est, quod circa rem & circumstantias rei, circa contextum & scopum illius, caeteraque versatur. Ut enim absque fundamento imbecillis est aedificatio: ita nisi invento scopo Scriptura est inutilis, teste Chrysostomo. XVIII. Post rem est locorum parallelorum collatio. Hinc enim pars harmoniae hermeneuticae non postrema emergit. Plura qui volet, videat inter alia Ideam boni interpretis Dannhaweri.