The Schools Guarded, To the reader 2

The Schools Guarded · To the reader 2

To the Candid and Courteous Reader.

Reader,

WHen I had perused the Theologicall Rules of Mr▪ Wilson, which came but lately to my hands by reason of their scarcity, they being Printed 1615. I conceived it might be an acceptable service to the Publick, to Reprint them with some additionall Rules;Ignorantia scripturarum peperit haereses. Chrysost. especially now, when errours abound so much through ignorance of such Rules. But when I perceived by the Printers, that the Presse at this time (when Trading is so dead) would not beare the volume, I was constrained to take another course, and to set forth my owne Rules single by themselves; yet have I given the succum & sanguinem, the Marrow of Mr Wilson's Rules, there is not a rule of his, that is very materiall, but thou hast it virtually, though not literally here. These Rules I have been gathering many years for my owne private use; here thou hast them enlarged with references (for brevities sake) to such as handle any Rule more fully. To them is added an Alphabeticall Table, which will be very usefull for the finding out of any thing that is materiall. I have also added many Tropes and Figures, with explanations of the quotations where need required, &c. Now the blessing of God go with it, and give it favour in the eyes of his people, the Lord make it mighty and succesfull for the destruction of sin and Satans Kingdome, and for the advancement of the Kingdom, of his dear son; this is and shall be the prayers of him who is

From my Study in Kings…orton Sept. 12. 1653, Thy servant in and for the Lord. Th. Hall.

Rules to be observed for the right Interpretation of Scripture.

FIrst, They that would understand the meaning of Gods spirit, must be men of spirituall minds,Sit mens nostra terrenâ faece perpurgata, passionum discussis nebuli…, sancta & sublimis e… …ecta, ut apta▪ habilis que reddatur ad coeles…ia haec dogmata ba…ri…da. à Lap. Deus amicis suis arcana animi sui communicat. Iohn 15.15.John 15:15 1 Cor. 2.15. the spirituall man (i) the regenerate man judgeth all things (i) he is not only certaine of the truth which himselfe holds, but he can also judge and clearly discerne the errors that are held by others. They have received an Unction from the holy one (1) they have the holy spirit of God, and this benefit they have by him, that they know all things, [1 Ioh… 2, 26, 27.] not simply all p. 72things that are knowable, but all things that are necessary to salvation; and herein the poorest Idiot (being a sound Christian) goeth beyond the profoundest Clerks that are not sanctified; for he hath his own heart instead of a Commentary, …o help him in the understanding of the most needfull points in Scripture. He then that would interpret Scripture,Sine pur… m…nte & Sanctorum imitation…, nemo compre…enderit Sanctorum verba. Athanas. D…us se puris videndum praebet in verb… suo in …ac vita, & visione gloriosá …n suturâ Mat▪ 5 8. Rive. Nunquam Pauli sen…um ingreduris, nisi Pauli spiritum im…ib…ris. Be….Matt 5:8 must come with a Scripture-frame of Spirit; he must have a holy and heavenly heart, sutable to the holinesse and Heavenlinesse that is in the word. The Scriptures spiritualnesse, cals for a heart filled with Scripture spiritualnesse, to set forth its excellencies: for as no man can rightly sing Davids Psalmes, without Davids spirit; so no man can rightly expound the Word of God without the spirit of God. Carnall, sensuall hearts, and such divine, spirituall work, will never agree. A vessell that's full of poyson, cannot receive pure wa…er; or if it could, yet the Vessell would …aint it.

Sincerum est nisi vas, quodcunque insundis acessi…. Hor.

'Tis the nature of the Word to be facile and comfortable to such as are p. 73of a semblable disposition to it, [Micah 2.7.] but dark,Luce… Scriptura, sed fi…is lucis. Tilen. Pium & prudentem requirit lectorem. harsh, and hard to the wicked, unregenerate, unmortified men. Sin in the affection, will quickly breed error and darknesse in the understanding; Pride, Covetousnesse, &c. blind the judgement, Iohn 5.44. Luke 16.14. We must be renewed in the spirit of our minds, before ever we can prove what is that good and perfect will of God, Rom. 12.2. for the secrets of the Lord are revealed to none but such as feare him. Psal. 25.12, 14. Pro. 1.7. and 9.10.

2 Rule. He that would know the mind of God in Scripture, must earnestly beg for the direction and assistance of the spirit of God,Benè orasse est bené studuisse. Luther. Vbi Deus Magister est, quàm ci…ò discitur, quod docetur. Leo. V. Bowles Pastor Evangel. page 117. that so he may be taught of God, to know and doe his will. Nature is blind here, 1 Cor. 2.14. the naturall man perceives not the things of God: he may peradventure know the History, but not the Mystery; hee may read the words, but shall never savingly know the mind of Christ without his spirit: 'tis this Eye-salve which must make us see, and lead us into all truth. We must therefore take Davids course, goe unto God by p. 74Prayer,Hanc veram sapientiam non lectio docet, sed unctio; non litera, sed spiritus; non eruditio, sed exercitatio in mandatis Domini. Ber. in Canto Ser. 37. Sine s…iritu arcana spirit…s quaerere, nihil est aliud quàm fine luce videre velle. Rive. and beseech him to inlighten thy understanding, that thou mayest see into those deep mysteries, and wonders of his Law, [Psal. 119.18.] He that would have this wisdome, must aske it of God; for the Scripture can never be rightly interpreted without the assistance and teaching of that spirit, by whom they were inspired that wrote them. No Scripture is of private interpretation, [2 Pet. 1.20▪] that is private which is meerly of man, as ver. 21. private is not here opposed to publike, but to divine, or to the holy Ghost: Now our interpretations comming from the spirit, are falsely called private, because 'tis that spirit teacheth us, which teacheth all the faithfull. This is the chiefest work, and as it were the foundation of all the rest, without which all other meanes are vaine,O…ationi lectio, l…ctioni succedat…o…ati…, Hie. od I…aetam. Ad mentis puri…at…m industria & ex…rcitati… diligen… …st ad…ungenda. Rive. …sagog ad script. cap. 18 p. …59. therefore begin and end with Prayer.

Now though a man be Godly, and have the spirit, yet he must use the means which God hath ordeined for the right understanding of Scripture, for God will be found onelyonly in his own way.

p. 753. The Originall languages must be studied,Non est in lege vel una litera … qua non montes magni dependeant. Rabbin. they have many speciall Ididioms, proprieties, phrases and elegancies, which cannot be fully expressed in our own o… any other language, and therefore 'tis necessary that we understand them in some competent measure; that so in our doubts we may have recourse to the fountain it selfe,Hebraei sontes hibunt, Graeci (1.) Sept. rivo…, Latini paludes. Sphinx. from whence the waters drink most sweetly. The ignorance of Greek and Hebrew hath been the cause of many errors in the Ancients, and especially amongst Monks and Fryars.Bonus Grammati…us, bonus Theologus. Till we understand the words; we can never find out the sense; nor without them shall we be able to defend our selves, or offend an enemy. To give an instance or two,Bell. lib. 2 c. 12. de verbo Dei See more, D… Prideaux▪ fascicul. Q 5. p. 36. Gen. 3.15. the Vulgar Latine, Bellarmine, and the School-boyes of D… way, say, [ipsa] shee shall break; we say ipse, he shall break. Now by having recourse to the Originall, the doubt is e… sily answered. The pronoun is Masculine [ …His] he,Evincit hoc Do…tis. P…rcus R…. 8. in locum. or it, (i) the seed, Zera, which in the Hebrew is of the Masculine Gender: 'tis not [H… ] shee, in the Feminine Gender: the promise is confined to Christ, the promised seed, this p. 76glory must not be given to his Mother, who ingenuously confesseth him to be a Saviour to her selfe, as well as unto others, Luke 1.47. Thus the Rhemists would prove free-will from that Text, Luke 2.14. Peace on earth, to men of good will; but what saies the Originall? the word is foreign, which signifies Gods free love to us, but never our free will to good. So Ephes. 2.10. the Vulgar Latine saies we are Gods workmanship created in Christ, in operibus bonis, in good works; but our Translation saith, to good works; and so saith the Originall, foreign, ad, non in.

Besides the tongues, a sound and solid interpreter had need of Rhetorick to understand Tropes and figures which are frequent in Scripture: also Logick to Analyse a Text, Philosophy, naturall morall, oeconomicall, with some knowledge in ecclesiasticall Histories; all which rightly improved will give us great light into the Scripture.

4. Ever observe very carefully the circumstances in a Text;Quis, cui, causa, locus, quo tempo…c, prima. Sequela. as who speaks, when, to whom, the scope, the end, the matter, especially observe the context what goes before, and what followes. p. 77The Rule of the Lawyers hold well here, Iudicandum non est de jure ex sola line â. We must not judge of the Law by one line,Vt âbs que fundamento imbecilla est aedificatio, ita nisi invento scopo Scriptura est mutilis. Chrys. Ex antecedentibus & consequentibus colligitur verus Scripturae sensus. Aug. Vide Hyperiū de ratione studii Theolog. lib. 2. cap. 11. & Illyricum Tract. 1. page. 20, &c. See m… fully Master Roberts Preface to the Key of the Bible. page 43. and Bernards Faithfull Shepherd lib. 4 cap. 2. page 188. but observe the drift and scope of the place; this gives great light to a Text, and helps to overthrow many errors. One sound Reason thus drawn from Scripture, is of more worth and strength then the opinions of a thousand Chrysostoms, Origens, Austins, &c. Remember this distich of Glassius, Quis, scopus, impellens, sedes, tempusque, locusque, & modus; haec soptem, scripturae attendito loctor. The Author, Scope, occasion, Theam, Time, Place; and next, the Forme, these seven let him attend that reads the Text.

The Scripture lies not in the naked words,Ne putemus in verbis Scripturarum esse Evangelium, sed in sensu; non in superficie, sed in medulla, no… in sermonum foliis, sed in radice rationis. Hieron. in Gal. 2.Gal 2 or letters, but in the true senic and scope of the words, there lies the life and soule of the Scripture. Mens legis est lex: not the bare words, but the meaning of the law is the Law.

5. Darke and hard places are to be expounded by plain ones▪ for the Scripture p. 78is both Text and glos…e,Vnus locus per pl…ra intelligi debet, obscura per apertiora. Aquinas pars 1. q. 1. aut 9. Scriptura est catenae similis, quae tota si…i …o…s…et Chrys. Magnificè & salubriter SS…a Scriptu…as modifi…avit, ut locis ap…rtioribus fami occurreret, obscuri…ribus autem …astidia deterge…et nihil …nim …erè de illis obscuritatibus eruit quod non plam…ssimè dictum alibi reperiatur. Aug lib. …. cap. 6. de doctr. Christiana. Moris est Scripturarum obs…uris manifesta Sub…ict…re. Scriptura est oratio una copulativa, qu…r… …na pars confirmat, clucidat. exponit alieram. … and ever hath light in some place, to clear the darknes…e of others: one Scripture oft expounds, but never contradicts another. Amicae semper Scripturarum lites. In Scripture there are places where th… Lamb may wade, and the Elephant may swimme; some places are clear and plaine to instruct our ignorance, others are dark and difficult, [2 Pet. 3.16.] to quicken our diligence, to make us dig and **N…n dixit ligite Script…ras, sed s…rutamini (i) cum labore & diligentia …ffodite arcanos Scriptura…am …hes…ur…s, … qu…m v…a… metall… aurum & argentum studiose scrutantu…. Chrysostome.search, [Iohn. 5.39.] to make us fervent in Prayer, humble in meditation, to make us prize his word, which containes in it such high and heavenly mysteries, and to worke in us a love to the Ministery, which God hath set apart for the opening of these mysteries. If ever wee would be good Interpreters, we must oft compare one place with another, and dark places with plaine; for what is obscure in one place, is made plain in another, so that the Scripture is the best expounder of it selfe. thus Isa 51.1. look to the rock p. 79from whence you were hewne; what's that? ver. 2. to Abraham your Father, and Sarah your Mother. So Ioh. 6. Christ having spoken of eating his flesh, presently adds, that he spake of a spirituall, not a corporall eating. Thus the Lord in his wisedome hath left some things dark to exercise us, that by search and comparing it with other Scriptures, we might be at last acquainted with the whole Scripture, and not rest contented with the knowledge of some part of it, but might have it richly dwelling in us. Hence he makes the Prophets to expound Moses, See more Bernards Fai…hfull Shepherd. l. 4. c. 2. p. 192.and the Old Testament is explained in the New. e. g. Exod. 3. I am that I am; what's that? the Prophet Isaiah will tell you, Isa. 48. I am the first and the last, (i) the eternall Jehovah. Thus Christ confutes the Devill by comparing one place with another, Mat. 4.7. Those holy Levit…s, **Mephorac… exponendo sensum dabant intelligentiam per scripturam▪ foreign collatis testimoniis demonstrans; C…rti facti ex collatione Scripturarum. See more fully Roberts Key. p. 59. Rule 8.Nehemiah 8.7, 8 and Paul in the Acts 9.22. and 16.10. They gave the sense, comparing Scripture with Scripture. Parallell Texts (like glasses) set one against another, cast a mutuall light, and as the Lapidary brightneth his hard Diamond p. 80with the dust shaved from it selfe: so must we clear hard Scriptures by others that are plaine and perspicuous, as an **Trap. com. on Mat. 4.7.Matt 4:7acute and pious Divine hath wel observed.

6. We must beware of taking those words literally, which are to be understood figuratively, or of taking things figuratively,In Scriptura explicanda manifesta est haeresis sicut figurata propriè accipere, ita quae sunt propriè dicta ad Tropicam locutionem detorquere. Aug. de Doct, christ. l. 3. See more, Weemse 1 Vol. p. 231, 232, &c. Vbi malè nemo pejus. Fas est interpreti ex duabus interpretationibus cum utra que textui congruit, alter utram absque vitio sequi. Ravenel. when they should be interpreted literally; wee may not make figures where the Scripture makes none, nor make it bleed with straining it too hard. This was Origens fault, sometimes he would take that literally, which was to be understood mystically; thus mistaking that place, Matthew 19.12. Hee gelt himselfe; and many times hee allegorizeth even plaine Scripture, and therefore often misseth the true sense. Now if a word admit of many significations, by the scope and circumstances of the place we may find, which is the most proper signification; and where the Text will beare it, wee may make use of both.

7. All all our expositions must agree with the Analogy of Faith, p. 81Romans 12. 6. Wee must Prophesie according to the proportion or analogy,2 Tim. 1.13. Heb. 6.1. Per analogiam intelligimus non tanti…m quod totidem verbis expressè in SSreporitur, sed etiam quicquid ex iis foreign. per consequentiam necessariam deducitur D. Morton, Apolog. Analogia est cum veritas unius Scripturae ostenditur veritati alterius non repugnare. Aq… p. 1. q 1. art. 10. See more, Bernards Faithfull Shepheard. l. 4. c. 2. p. 184.2 Tim 1:13Heb 6:1 [foreign] of Faith; which is nothing else but the constant tenour of the Scripture, in the plain points of Religion, as the Articles of our Faith, the Lords Prayer, the Creed, and the fundamentals in our Catechi…e, all which are proved by cleare Scripture. Now in expounding, still have an eye to this, and know, that what ever interpretation contradicts this Analogy of Faith, is alwaies false. e. g. this is my body, it cannot be true literally, because it is contrary to the Analogy of Faith, which tels us that Christs humane nature is ascended into Heaven, and the heavens must containe him till his second comming, Acts 3.21. it must therefore be understood figuratively. So Rom. 12.20. to feed our enemy, and give him drink, are to be taken literally; because they are agreeable to the Analogy of Faith; but to heap coales of fire on his head, must be taken figuratively, because in the letter it is contrary to the sixth Co mandement, So Mat. 5. 29. We should therefore take speciall care to be well grounded p. 82in the fundamentals and principles of Religion; for ignorance is virtually every error. Mat. 22.29, yee err not knowing the Scripture: and seminally 'tis every sin, this made Paul a persecutor, 1 Tim. 1.13. and the Jews to crucifie Christ, Acts 3.17.

8. You must come to this worke, with an humble heart. **S. licèt per se clarissima, suverbis tamen est abscura ob corum caecitatem & pravum af…ectum. Luth.Purge out all pride, selfe-conceitednesse, and prejudicate opinions, lay aside all by-ends and aimes, become a fool in thy selfe, that thou maiest be wise in God, submit thy judgements, will and affections to his his will, and then he will teach thee, Ps. 25.9 Isay, 28 9. Mat. 11.25. God will not vouchsafe to shew us so much as the form of his house, till we are humbled, Ezek. 43.11. **Mater omnium Haereticorum superbia. Aug. SS. Vult in …imore & humilitate tractari, & magis studio piae orationis penetrari, quàm acumine ingenii. L… de scrip. Sicut Demost in eloquentia, pronunciationi primas, secundas, tertias de dit: ita ego in Christi sapientia primas, secundas tertias, dabo humilitati, quam Dominus noster ut doceret▪ humiliatus est nascens, vivens, mor…ens. Aug.A proud person is fit to make an heretick, he doth not take the sense which Scripture yields, but impo…eth his sence upon it; he is ready to interpret that for Gods wil, which is most sutable to his own, Psal. 50.21. these like the spider, turn all to poyson. Get an humble heart, and then thou wilt look on every truth of God, as infinitely above thee, and so wilt willingly receive it from any; even a child with p. 83Scripture-Reasons may lead thee,Veniat, venias verbum Domini, & submittemus ei, sexcenta si nobis essent colla. Mel. Ada. Isa. 11.6 then, and never till then, wilt thou say with Baldassar, a Germane Divine, let the word of the Lord come, let it come, had we six hundred necks, they should all submit to it. We must not do (as many doe in our daies) who bring the Scripture in subjection to their opinions, conceits and practises,Is optimus interpres qui sensum è scriptura potiùs retulerit, quam attulerit, Hilar. when they should humbly and readily conform their opinions and practices to the scripture.

9. Ignorant persons that cannot use these meanes, must goe to such as are godly, and have skill, as the blind man that cannot see himselfe, will seek out for a guide. Ma…. 2.7. the Priests lips must preserve knowledge, and the people must seek Gods Law at his mouth. They must read good books, get sound Commentators, conferre much, humbly suing to God for direction, who first or last will resolve our doubts. To the diligent hand that makes rich in spirituals as well as temporals, and if we be active for knowledge, and in despight of all oppositions, can follow on to know the Lord, he hath then promised that we shall **Cognitione approbationis, no… apprehensionis experimentali & affectivâ, non discursiv…know him, Hos. 6.3. If p. 84we be diligent in searching, God will be faithfull in revealing; and if we sincerely doe our duty, we shall quickly find the blessing.

Bonum est scire & sequi.10. Practice the truth, when the Lord shall make known any truth to you, presently obey it, and submit to it, so shall you know more of Gods mind, Iohn 7.17.Via rectè judi candi de doctrina est, si praepa…etur animus …udio placendi Deo & faciendi ipsius volunta tem. Rolloc. in Iob. when our workings and walkings bee Scripture-explications. God then delights to reveal himselfe unto us: if David will but keep the precepts of the Lord, he shall be wiser then the Ancient, wiser then his Teachers, [Psal. 119.98.99, 100.] and wiser then his subil… enemies. Oh then let our practice come up to our light, and our Gospell-principles be answered with Gospell-conversations, and our Gospell-light, with Gospell lives; for then the Lord finding us faithfull in a little, will shew us yet greater things, Phil. 3.15. and if we be carefull to obey his truth, he hath then promised to give us his spirit, [Acts 5.32.] which shall be in us a spring of illumination, sanctification, consolation, &c.

11. Words of knowledge imply affection p. 85and practice,Recordatio Dei notat cu…um Dei: ut impii oblivisci Deo dicu…tur. Sibel. Ec…l. 12.1. Remember (i) know, fear, love and obey God. So 1 Cor. 11.24. doe it in remembrance of me; (i) with care, feàr, love, delight; for 'tis not a bare Historicall remembrance, but a sin crucifying, soul-affecting remembrance. So Deut. 8 11, 18. Psal. 1.9, 17. and 106. 21. and 1.6. 2 Tim. 2 19.

12. The Hebrews instead of an Epithet,Vanitas vanitatum, est Hebr. (i) summa, vanissima vanitas. v. à Lap. in Eccles. 1.2. ubi plura. Homo ille merum scelus: haec enim est vis idiotismi Hebraeici. Beza. Col. ….13. filius dilectionis (i) dilectus & 3.12. viscera misecordiae (i) visceralem misericordiam.Eccl 1:2 doe put the substantive in the genitive case; as men of mercy, for mercifull men a land of desolation (i) a very desolate land, a man of desires, (i) a man very desirable and lovely, Dan. 9.23. the son of perdition (i) one ordained for damnation, Iohn 17.12. The man of sin, 2 Thes. 2.3. there is an emphasis in it (i) a very sinfull man, a man made up of wickednesse, being as it were sin it selfe in the abstract. So Benmavoth, a son of death, 1 Sam. 20.31. (i) one that shall surely dye; a sonne of Belial (i) one notoriously wicked, 1 Sam. 2.12. so Eph. 2.3. children of wrath. (i) by nature we are all poor, damned, undone creatures' 'Tis an Hebraifme very frequent in Scripture: hence Christ is called a man of sorrows, p. 86Isaiah. 53.3. (i) a man even compacted and compounded of all kinds and degrees of sorrows.Vir dolorum (i) undique doloribus obsi…us, ex doloribus conflatus, & non nisi dolor, imò pelagus dolorum esse videretur. … Lap. So Ieremy (15.10.) was counted a man of contentions (i) an exceeding contentious man: thus Genitives are put for Adjectives, and doe increase the signification.

13. One proper name is oft given in Scripture to severall persons: as the name of Pharaoh, Pharaonis vocabulum non personā, sed dignitatem notat.was a common Title to all the Kings of Egypt; Ioseph stands before one Pharaoh, Moses is sent to another, &c. **V. Ravanel. in verbo Pharao.Writers observe ten of that name in Scripture, as the Philistines called their Kings Abimelech, and the Romans called their Emperours, Caesar; so the Egyptians called their Kings by the name of Pharaoh. Thus we read of three Herods. 1. Herod the Ascalonite, in whose raigne Christ was born. Mat. 2.1. 2. Herod the Tetrarch, who beheaded Iohn. 3. Herod Agrippa, who killed Iames, Acts 12.

14. When a Text admits of several interpretations, which must I chuse? 1. Observe the Context, the scope and drift of the place, and see which exposition agrees best with that, and cleave p. 87to that; its stronger then the sayings of a thousand Origens, Austins, &c. 2. Observe which agrees best with the Analogy of faith, and other places of Scripture. e. g. Pro. 25.21, 22. Rom. 12.20. If thy enemy hunger, feed him, &c. by so doing thou shalt heap coales of fire on his head: Some by coales here understand, coales of confusion;Intellige carbones ignis esse urentes poenitent ae gemitus, quibus superbia sanatur ejus qui dolet se inimicum f…isse hominis à quo ejus m…s…ri…e seri… subvem…ur. Aug. de Doct. Christ. l. 3. cap. 16. others coales of conversion; though both may stand, yet the last is farre more safe and genuine 1. Because it agrees best with the Context, which forbids private revenge, and commands us to love our enemies, as ver, 19. before the Text, and ver. 21. after plainly shew, be not overcome with evill, but overcome evill with good, (i) by thy goodnesse, and unexpected kindnesse, thou shalt so melt and humble him, (as a great fire makes the hardest Iron and Steel to melt) that of a foe he shall become a friend. 2. This exposition is most agreeable to the Analogy of faith, which commands us to love our neighbour, yea though he be our enemy, and to seek his good, but never his ruine: now that sense which cals us from malice to charity, is ever best. Thus that act of Naaman, [2 Kings 5.17, 18.] p. 88in going to the house of Rimmon, is very much controverted; some say he sinned in so doing, others as godly and as learned, say no: what shall we here doe? scan the Text, and we shall find it probable, that he did not sin: For 1. 'Tis concluded by all, that Naaman was a true convert, and the Text clears it. 1. He will doe nothing without the Prophets direction and approbation. 2. Whereas before he was an Idolater, and sacrificed to false-gods, now he resolves to worship onelyonly the true God. ver. 17. and if so, is it likely that hee would desire a toleration to sinne? or doth he not rather beg pardon for his former Idolatry; for the words may be read in the Preter Tense, as well as in the Future. q. d. the Lord pardon thy servant, that when my Master went to the house of Rimmon to worship there, and leaned on my hand, and I bowed my selfe,Fuit curvatio Politica & civilis, non …eligiesa. … Lap. Obsequium suit Domino debitum à ser… o, id…ò null â …ege prob…itum. Sanctius▪ &c. 3. Naamans bowing, was not a Religious worship given to the Idol, (for he had openly disclaimed all Idolatry before) but his bowing was onelyonly in a civill respect, that the King might lean on his shoulders, and this he did, (as Mr Perkins p. 89well observes) with open and publick protestation, that he would worship none but the true God, and therefore to him he resolves to build an Altar in his own Country.Haee verba sunt ejus, qui postulata concedit. San. 4. The Prophet would never have bid him goe in peace, had he begged for a toleration in Idolatry; for what peace can there be to the wicked?

Ob. He begs for pardon, therefore he sinned in what he did.

Ans. He being tender conscienc'd,Consule G. Abbat Praelect. 42 p. 160, &c. and scrupulous (as most young converts are) craves pardon for this his bowing, though but in a civill respect, as fearing it might be interpreted a Religious worshipping of the Idol, &c. This is a charitative interpretation, and they say it is best offending on this hand: love takes doubtfull things in the best sense.Dubia in parte meliori sunt interpretanda. See more Weemse. 2. vol. l. 1. Ch. 3. p. 100▪ Wendelin Theolog. l. 1.6.24. p. 601.

Take but one more perplexed Text, and I have done, Eccl. 7.16. Be not righteous over-much, &c. 1. Say some, these are not the words of Solomon, but of the Atheist, and carnall Polititian, who hearing ver. 15. of the righteous mans perishing in his righteousnesse, and the wicked mans prolonging his p. 90daies, presently the carnall man with his corrupt reason concludes, Be not then righteous over much. q. d. seeing righteous men fare so ill,Dum furor in cursu est, cur…enti cede furori, say Politicians. carry things with indifferency, and be not too precise and too holy, and more wise then other men; be discreet and wary lest thou bring thy selfe into danger and trouble.

Loquitur de justitia illa severa quâ saepè proximos judicamus. Scarpius.2. Say others, here is condemned all rigour in Justic…, whether vindictive, distributive, or commutative. Magistrates must not be too severe in executing extream justice on every slight occasion and sin of infirmity;Est Iustitia absoluta, sic nemo justus; Iustitia inchoata▪ sic justus p…rit, justitia aequivoca▪ sic ne sis justus nimis. v. con…i…. Dr Halli coram Synod. Dordreit. p. 41▪ but they must use a discreet moderation and equity, not being too severe on the one hand, nor yet too remisse in sparing or favouring wickednesse on the other hand: So private persons must not stand too much upon their own right, nor yet suffer their innocence to be too much wronged▪ but in charity and wise integrity we should yield sometimes to others, considering our humane frailty.

3. Some conceive that here is condemned curiosity and carelessnesse. q.d. doe not curiously search into those mysteries p. 91which are not revealed; lest by thy pride and curiosity, thou bring Gods judgements on thy selfe; nor yet be so wicked and carelesse as to neglect the truth that is revealed.

4. Say others,Propriè nullus est nimis justus, temperaus, &c. quia quò major est justitia vel virtus, …ò est perfectior. … L…p. here is condemned, not true righteousnesse, or true wisedome, (for so we can never be too righteous, too wise, or too religious and forward; in justice, as it is justice, wee cannot exceed, though in respect of the circumstances, as the persons to whom, when, and where we do justice, we may exceed or come short, as Pro. 17.17. to condemne the just is the excesse, and to spare the wicked, is the defect of justice) but Solomon here condemnes phari…aicall righteousnesse; when men are not content with the righteousnesse which Gods word reveales, but out of their pride and selfe-conceitednesse, they will have a righteousnesse of their own beyond the word; thus the Pharisces trusted so much to their owne righteousnesse, traditions and works, that they contemned Christ. These, these are the men that are over-righteous: such are Papists and all will-worshippers with their merits, works of p. 92supererogation,Quisquis plus justo non sapit, ille sapit. Ma…. &c. Thus the Anabaptists are over-righteous and rigid, they boast of their perfection; when he that hath but halfe an eye, may plainly see their grosse imperfections; they tell us that the Church must not be a mixt society, they … ust all be Saints, reall Saints say some, &c. What is this but to be over-wise; even wise above that which is written? Vanitas …îc notatu… hypocritarum osten…antium non suas vir utes, sed virtutum umbras quibus prae aliis semper apparere student. R gidi s…l…nt esse viriutis satellites & praecones, neque satis est i…is si sint re…iquis similes, qui n…scio quia peculiare semper affectant. …ayus in locum. See more fully Mr Baxters CC. Direction 26.Though I shall condemne none of these opinions, yet the second and the last in my judgement are most sound, agreeing best with the context and analogy of faith.

V. Pagnin l. 3. inst…. cap. 12.15. The Hebrews often use the Imperative Mood for the Future Tense, to shew the certainty of a thing, as Amos 5.6 Seek the Lord, and live yee (i) yee shall certainly live. So Deut. 32.49.50. The Lord bids Moses goe up to M…unt Neoo and dye there (i) thou shalt certainly dye there ▪ and on the contrary, p. 93they sometimes put the Future Tense for the Imperative Mood, as Exod. 20. thou [shalt] not kill, steal &c. for doe not kill, steal, &c. So Mal. 2.7 shall preserve knowledge (i) let them preserve knowledge.

16. Then a thing is said to be done in Scripture phrase,Res tum demùm dicuntur fieri, cum incipia… manifestari. Reg. Patrum. when it begins to be done; Thus Ieremy tels the people that after 70 years captivity in Babylon, they should returne from thence, yet many were left in Babylon after that time; but because the returne from thence beganne that year, therefore its said to be done then.Tò crucifixerunt actum inchoatum significat, non perfectum. … Lap. in Iohn. 19.14.John 19:14 Thus Christ is said to be crucified at the third houre. Marke 15.25. becau…e the Jews then cryed, crucifie him, crucifie him, and Pilate consented to them, commanding that he should be scou…ged, and as it were prepared for the Crosse, but at the end of the third houre, the sixth beginning, Pilate juridically condemned him, and presently they crucified him. Marke then declares the originall and beginning of Christs Crucifying at the third houre, but Matthew [27, 46] with the rest, set forth the execution and complement of it at the sixth houre; or p. 94dividing the day into four quarters (3 houres to each quarter) it was in the third of them, that Christ was Crucified.

In illis quae Metaphoricè dicuntur, non oportet accipere similitudinens secundum omnia. Reg. Schola.17. In Parables we must alwaies look more to the sense and scope, then to the letter. Now in a Parable there are three things considerable.

1. Cortex, the words and termes.

2. Radix, the scope it aimes at.

3. Fructus, the fruit which may be gathered from thence.

Theologia symbolica, sive parabolica, non est argumentativa. Aquinas.Hence we say, that borrowed speeches make no grounded Arguments; they illustrate, but they prove nothing; they are comparisons, but not foundations. Thus Mat. 13.24, 25, &c. The Parable of the Tares mixed with the Wheat, doth not argue a toleration of all …ects, but the scope of it is to shew that there wi…l be a mixture of good and bad in the Church to the end of the world.

Meiósis.18. In Scripture many times lesse is spoken then is … ea…r as Psal. 51.17. a broken heart God will not despise (i) he highly prizeth a broken heart. So p. 951 Thes. 5.20. despise not prophesying (i) see that you highly prize the preaching of the word.Iob 5.17. 1 Tim. 4.12. and Tit. 2.15. 1 Sam. 12, 21. which cannot profit (i) which will greatly hurt you. Ier. 32.35. which I have not commanded (i) I have seveerly forbidden.Job 5:171 Tim 4:12Titus 2:151 Sam 12:21Jer 32:35 So Heb. 10 38. if any apostatise, Gods soule will take no pleasure in them (i) hee detests and abhors them 1 Cor. 10.5. but with many of them, God was not wel pleased (i) he was highly displeased. Psal. 22.6. Pro. 24.23. 'tis not good (i) it's very evil, Exod. 20.7. not hold him guiltlesse (i) he will certainly punish him, Mat. 12.32. never remitted (i) certainly punished.

19. In Scripture there are also many hyperbolicall speeches, by way of amplification; as, thy seed shall be as the sand of the Sea. Gen. 32.12. 1 Sam. 13.5. Psal. 78.27. as the starres of Heaven. Heb. 11.12. as the dust of the earth, Gen. 13.16. Numb. 23.10. a land flowing with milk and hony, Exod. 3.17. I will make your Heavens Iron, and your earth brasse, Levit. 26.19. Swifter then Eagles, stronger then Lyons, 2 Sam. 1.23. Iudges 20.16. Rivers of teares run down mine eyes, Psal 119.136. not a tear or two, but abundance of teares. So Psal. 46.2, 3. and Iohn 21. ult, by these instances 't will be easie to observe more.

p. 96Scriptores sacri in …itandis. V. T. testimoniis non tam verba sequuntur aut numerant, quàm expendunt sententias, quae si serventur de verborum qualitate ac numero non laborant. Sanctius. Christ and his Apostles did follow the Septuagint, which gives the sense and not the words See more fully Weemsee Iewish Synag. c. 4. p. 61, &c. D. Prid. fascicul. cont. Q. 3 page. 24. 1 Aeternum pro diuturno. Hyperbole. 2. Typicè aeternum. So Canaan was a type of Heaven an eternal inheritance. 3. Catachrest…e aeternum, that which endured a long time, was said to be eternall, thus circumcision was a covenant for ever (i) till Christ came, Weemse. 1 Vol. p. 259.20. Christ and his Apostles citing testimonies out of the Old Testament, doe often follow the Septuagint, rendring the sense but not the words, because the Scripture lies not in the bare words and syllables, but in the sense and meaning. Hence sometimes they change something for illustration. Thus Michah 5.1. compared with Mat. 2.6. Micah cals Bethlehem little, in respect of outward pompe and riches; Matthew cals it famous and great, because Christ should be born there. Thus Mal. 3.1. with Mat. 11.10. and Hos. 1.6. with Rom. 9.25. sometimes they omit a word, sometimes they add something for explication sake, as Mat. 2.15, 23. and 26.31. Rom. 10.15, 18, 19, 20, 21. 1 Cor. 2.9.

21. These words [for ever, and from Generation to Generation, &c.] do oft signifie in Scripture phrase, not eternity, but onelyonly that which shall endure a long time, for some ages and Generations of men, as Gen. 13.15. and 17.8. Exod. 28.29. Levit. 25.46. Deut. 15, p. 9717. 1 Chro. 15.2. Psal. 132.14. and so the word [no more] doth not totally deny, but onelyonly signifies many times some delaying of time, as 1 Sam. 7.13. the Philistines came [no more] into the Coast of Israel: how can this be, when it is apparent they came divers times after, both in the daies of Samuel, Saul and David?See Mr Leigh Heb. Crit. in verbo G…olam. p. 374. fol. the answer is easie, q. d. The Philistines were so shattered and broken by the immediate hand of God, that they durst [no more] at this time, adventure to set upon Israel. So Isaiah 23.12.V. plura apud S…lmeron. Prolegomen. 13. formul. 29. Ezek. 26.13, 14. Tyre shall sing [no more] nor be built [any more] yet after some time shee was re-built and returned to her former mirth and Merchandise.

22. False, unprofitable, uselesse things, in Scripture-dialect, are accounted as no things: thus a wicked gracelesse, unrighteous man, is accounted as no man, Ieremy 5.1. run to and fro through the streets of Ierusalem, and see if you can find [a man] why? the streets were full of men, yea, but because they were not good men, God accounts them as no men. Thus the wicked are said to have [no heart] Hos 7.11. p. 98i. no heart to goodness, and then as good have no heart at all. Thus the wicked are said [not to hear] the law, because they doe not hear it rightly, obediently. Thus the Priests are said [not to know] the Lord, Ier. 2.8. they were Priests, and so could not be totally ignorant, but because their knowledge was meerly notionall and speculative, without obedience and practise, God esteems it as no knowledge.

23. By an Euphemismus or Anti-phrasis, the Scriptures sometimes put a faire name on a foule vice. Thus, I Kin. 21.13. Naboth is said [to blesse God and the King] (i) to curse them. So Iob 1.5. it may be my sons have sinned; and [Baruch, have blessed God] (i) have …ursed him.See more Weemse. 1. Vol. l. 2. c. 3. p. 247, &c. Thus the vessell wherein Nature doth ease it selfe, is vailed with the periphrasis, a vessell wherein is no pleasure, Ier. 22.28. Hos. 8.8. So Deut. 23.15. Iudges 3.24. and 14.18. Iob 31.10. Psal. 51. Title. David went in to Bathshebah. So Rom. 1.24, 26, 27.

24. 'Tis a safe way, where a Text admits of many (but not contrary) senses to take in all, lest we misse the meaning: where no reason doth constrain, p. 99we are not to restrain the words, but may take them in the largest sense, if there be nothing to hinder us, neither matter, phrase, context, or scope; nothing contrary to other Scriptures, nor the analogy of faith; then may you take all; for in a Scripture which may without impeachment of any truth, admit divers senses, I may not be so positive in one, as to reject all others. e. g. Pro. 23.23. buy the truth, what truth? why truth in judgement, truth in affection, truth in doctrine, truth in discipline, truth in words, and truth in works: all these must we labour for, but the two first being most genuine, and the foundation of all the rest, are principally to be sought after. So Ephes. 5.16. Redeem the time, why but the word is foreign, opportunitas temporis; yet because the word is taken promiscuously in the New Testament, we may make use of both, and say, redeem time, and especially the seasons of time. Thus in that much tortured Text, 1 Cor. 12.7. There was given me a thorn in the flesh, the messenger of Satan to buffet me. Interpreters vary here very much: so many men, so many opinions, so p. 100that as one saith in a like case,Nescio an hic locus …acilior suisset si nemo cum exposuisset. Maldonat. Caro hîc meo judicio non corpus, sed partem animae nondum regeneratam significat; q. d. mihi da…us est stimulus▪ quo caro mea pungeretur: ne que enim adhuc sum ad ò spiritualis cum obnxious sim tentationibus s…cundum carnem. Calvin in locum. I think this Text had been clearer, if some had never medled with it, especially the Ancients are much mistaken about this thorn in the flesh, &c. 1. Some of them thinke it to be some bodily sickness, some say 'twas a perpetuall headach, others, the gout, or a paine in the small guts, or weaknesse of stomack, or fleshly lusts, or at least some disease laid on him by the Devill: these are most of them ridiculous.—Would the magnanimous Apostle (think wee) that had gone thorough so many difficulties and dangers, have begged so oft and earnestly to be delivered from a poor disease? nor is it probable that so mortified, so laborious, so temperate a man, should be troubled with lust, or if it had been so, no doubt but he would have used that remedy, which he prescribed to others in that case, 1 Cor. 7 9. besides, the remedy being spirituall, v 9. it is not probable that the malady was corporall: others think this thorn to be some cruell persecutor, such as Alexander the Copper-Smith, of whom he oft complaines, 2 Tim. 4.14. he by his persecution and reproaches, seemed to be the p. 101Devils agent to buffet him, but this sense is stil too narrow, for these were but externall thorns, of which the Apostle used to glory, and not complain.

3. Others more genuinely take it metaphorically, for internall temptations, which are fitly called **Hoc in meditato habeant qui praestant eximiis virtutibus: si qua habeant admissa vitia, si quibus odiis impetantur, si quibus sugill…entur maledictis, non tantùm …erulas ess…cael…stis m…gistri, s…d colaphos, qui verecundtam incutiant, & retund… omne su…erb… & seraciam. Calv. in locum.buffetings, because they come so thick upon a man, that he can hardly take breath; the Devil dogs good hearts with foulest lusts, sometimes with Atheisme, Idolatry, blasphemy, &c. in all or any of which, if the soul be meerly passive, (as the word buffeting here implies) they are Satans sins, & our crosses onelyonly; and therefore the most pious and judicious, doe conceive this thorn in the flesh, & **By the messsenger of Satan, some conceive i… meant, some sin whereunto Paul was tempted, as a means to keep him humble, for nothing is matter of so great humiliation to a gracious hear…, as the feeling of the power and strength of sin within it.messenger of Satan, to be some inward corruption edg'd with a temptation, which Satan stirred up in his heart to vex him; or originall corruption set on by the Devil; others conceive it to be a wound in the spirit, the sting of conscience pressing him downe to the lowest hell, (in his own sense) who before was taken up to the highest heavens; and this seems best to agree with the scope of the place, for ver. 7. he tels us, that he had abundance of Revelations ias at his first conversion, p. 102Acts 9.5. 2. When hee was called to Macedonia, Acts 16.9. 3. When he went to Corinth, Acts 18.9. 4. When he was sent to the Gentiles. Acts 22.17. 5. When he was in danger of shipwrack, Acts 27.23. and here when he was caught up into the third Heaven,foreign, est aculeus corpor… …nhaer…ns, vel spin… pedem pungens. Ego sub hoc vocabulo comp…hendi arbitror omne genus tenta…o… nis quo Paul…, exer…batur. Calvin▪ v. 2.] Now lest the Apostle should be exalted above measure [he doubles that saying] God in his wisedome lets Satan loose upon him, to humble him, to buffet and vex him, and keep him low: now because this somewhat hindered him for a while in the chearfull discharge of his calling; it's fitly compar'd to a thorne in the foot, with which a man cannot goe but lamely, and with very great paine, &c. Briefly, the Paraphrase may be this, q. d. God hath vouchsafed me many glorious Revelations, with the number of which lest I should be exalted, and too much puffed up (as our fraile nature is easily transported) there was through the holy permission, and wise ordination of God,Attendant omnes pii quantum sit superb…ae venenum, quod non po… nisi veneno cura…i. Aug. way given to some strong and violent corruption, edged with a temptation from Satan, to humble and afflict me, lest I should be exalted above measure; p. 103whereupon I oft and earnestly besought God, that he would be pleased to rebuke the …empter, and to free me from those violent injections, which Satan darted in upon me, and from those troublesome suggestions of the fiend: But he said unto me, content thy selfe to wrastle a while with this temptation, knowing that 'tis sufficient that I doe by my power defend thee, and by my grace uphold thee from the prevailing power thereof; besides, the glory of my power will be the more seen in thy weaknesse,Conside…emus diligenter quis hîc loquatur, vicerat tot p…ricula, tormenta & alia mala; triumphum de omnibus Christi hostibus egerat, expulerat mortis timorem, mundum renuntiaverat, necdum tamen subegerat penitùs su…erbiam; imò ad…ò anceps illi certamen restabat, ut vincere non posset nisi colaphis caesus Calv▪ in locum. &c. Now when Paul saw that God gained glory, and himselfe humility by it, he was contented to beare it, yea he resolves to glory in it, since he saw it was a medicine to cure him of pride, and not a poyson to destroy him: So that here as in a glass, we may see why the Lord suffers his choisest servants to be vext by Satan, and afflicted with variety of temptations. viz. to hide pride from their eyes, and to keep their graces in exercise; I shall shut up all with that excellent counsell of Musculus on the place. Cogitandum est hîc prohomini, quàm proclive sit carni ut propter qualemcúnque p. 104praerogativam infletur ac superbiat: etenim si hoc erat Apostolo tot laboribus ac periculis depresso úsque adeò timendum, ut singulari quadam antidoto opus haberet, per quod contra tentationem superbiae in humilitate ac modestia contineretur; quid nobis non est multo timendum amplius qui et si parem revelationum excellentiam consequuti ron sumus▪ multò tamen minus habenius roboris ad resistendum tentationibus superbiae, quantumcunque levibus ac minutis, quàm habuerit ille contra tam graves superbiendi occasiones. Quare admo…um desipiunt qui studio dignitates ac honores in hoc saeculo ambiunt, non considerantes quantis seipsi periculis obnoxios reddant.

Now in this variety of opinions, I shall leave the judicious Reader to his choice. Ego enim facilè patior unumquemque abundare suo sensu. Luther.

25. Some numbers in Scripture have a kind of eminency and excellency in them; especially these three: Three, Six and Seven.Numerus Ternarius symbolum est multitudinis & universitatis tria enim sum ōnia. scilicet, p…ma. Aris. Hence the Scripture when they would inlarge or multiply the sense, they use one of these numbers. Thus Ier. 7.4. They cry the Temple of the Lord, the Temple, the Temple (i) they p. 105did oft repeat that word. So Ier. 22.29. O earth, earth, earth, heare the word of the Lord; that threefold repetition makes the speech more emphaticall and vigorous. So Ezek. 21.27. I will overturne, overturne, overturne it, (i) I will mightily and surely overturn it. So when the Angell would shew the greatnesse of Gods plagues, he cries, wo, wo, wo, Rev. 8.13. Thus Eccl. 4.12. a threefold cord (i) a cord of many folds. So the most holy God, is proclaimed the thrice Holy God, Isaiah 6.3. Thus even Heathen Authors have used the word,—O térque quantérque beati. Virg. and when we would expresse the greatnesse of a mans happinesse or honour, wee stile him thrice happy, thrice honourable, &c. Thus the number three implies compleatnesse and excellency, as Exod. 23 14, 17. and 25.32. and 27.1. Deut. 17.6. and 19.7, 9. 2. The number six, notes perfection, as may be seen in the worke of Creation, the Lord could as easily have made the world in a moment, as in six daies; but the Lord saw it good to take a compleat number of daies, for so compleat a work, Gen. 1. u…t. Thus when the Lord would bring a full and compleat judgement p. 106on wicked Gog, Agit de pleno Gog inter…u & excidio. à Lap Numerus sep tenarius significat in scripturis. 1. Multitudinem. 2. Perfectionem. Percu…am vos plenâ, perfectâ & multiplici plagâ. à Lap.Ezek. 39.2. sextabo te. I will smite thee with six plagues (as in the Margin of our Bibles) (i) I will punish thee full sorely. 3. Seven is a famous number, implying, 1. multitude. 2▪ perfection, Levit. 26.18, 21, 24, 28. I will plague you yet seven times more (i) many times more, or more extrea…ely. Deut. 28.7. they shall flee before thee seven waies (i) many ways, a certain number for an uncertain Gen. 4.15. vengeance shall be taken on him seven-fold (i) he shall have manifold punishment.V. Se…enarii numeri vim apud Anl. Gell. l. 3▪ c. 10. Ruth 4.15. better to thee then seven sons (i) then many sons. So Psal. 12.6. and 119.164. Pro. 24.16. and 26.25. falleth seven times (i) he falleth oft into trouble, yet riseth againe. 1 Sam. 2 5. the barren hath borne seven▪ (i) many, shee is a compleat mother, and hath a flourishing family. So Micah 5.5. Zech. 3.9. Mat. 12.45. seven unclean spirits (i) a multitude of Devils, &c.

26. Ordinary examples of the Saints approved in Scripture, being against no generall precept, have the force of a generall rule, and are to be followed, yet in following examples we must observe. p. 1071. How they did a thing. 2. When they did it. 3. Where they did it. 4. Why they did it, as the learned Weemse hath well observed,Weemse Iewish synag l 2 ch. 5. p. 265. to whom I shall refer you for full satisfaction in this point. See more, Rule 50.

27. The order of time is not alwaies kept in Scripture, but sometimes that is placed first which was done last;In scriptura non est prius & posterius. the Saints looked more at the s…stance, then at small circumstances in their writings; and therefore the placing of things must not be strictly urged in Scripture; for 'tis usuall by a prolepsis or anticipation of time to relate that first which is last, as Iohn 11.2. 'tis said Mary anointed the Lord,Tò unxit accipitur non de unctione praeterita, sed futura, per anticipationem. à Lap. yet 'tis mentioned in the next Chapter per foreign, & est una de regulis ad intellig…ndam scripturam sanctam necessariis. Luth. loci com. p 75.

28. Arguments drawn from silent authority,Argumentum ab authoritate …eg…nte, sed non ab authoritate negativa, v…let in Theologicis. in matters of fact, conclude nothing. e. g. there is no mention made of Adams repentance of his sacrificing or performing any pious exercise whilst he lived on earth▪ yet it doth not follow therefore, he did none of these things. We read of no parents Melchisedech p. 108had, yet we cannot therefore conclude that he had none: if all should be written, the world it selfe could not containe the books, Iohn 21. ult. and therefore it will not follow,There are five kinds of questions in Scripture. 1. Q. Dubitans, a doubting question, as Psal 77.7, 8. 2. Q. Docens, … teachi…g Q. Is. 60.8. it teacheth us the multitude of those th…t shall …l…ck after the means of grace 3. Qu Disc…ns, Ma…k 10 16. he desi…es to learn the way to Heaven. So Acts 2.37. 4. Q. A…irmans, 2 Kin. 12 19. & 14.18. Ier. 23.29. 5. Q. Negans, as Psa. 19.12. who can understand his errours (i) no man can understand the full depth of them. Abbot.Ps 77:7Ps 77:8Ps 77:2Isa 60:8Acts 2:37Acts 2:42 Kgs 12:192 Kgs 14:18Jer 23:29Jer 23:5Ps 19:12 because the Scripture doth not mention such a thing, therefore it was not done.

29. Hee that will understand the Proverbs, must marke their opposition, if Parables, their scope, if other places, their dependance.

30. Interrogations (oft times) are emphaticall and strong affirmations or negations, as Gen. 4.7. if thou doe well, shalt thou not be accepted? this interrogative is in sense a vehement assertive or affirmative. q. d. thou shalt surely be accepted both thou and thy sacrifice, if thou dost well. Thus Gen. 13.9. and 37.13. Ioshua 1.9, 10, 13. have not I commanded the? (i) I have without all question assuredly commanded thee, for this interrogation with the Hebrews, is a strong affirmation. So Gen. 37.13. 2 Sam. 13.28. 2 Kings 6.32. Iohn 4.35. Marke 12.24. and Ier. 23.23, 24. 2. Sometimes they are strong denials, as Gen. 18.14. is any thing too hard for God? Mat. 12.26. Rom 3.3. and 10.14, p. 10915.3. Sometimes questions doe diminish and abate the sense, Zech. 4.7. Who art thou O great mountaine? thou lookest very big and great,See more fully … Hyric. Cla. de Tropis. p. 211. but who art thou? I will tell thee O proud oppress…r, and opposer of my people, though in thy owne conceit thou art a Mountaine invisible, unmoveable, yet in my peoples eyes thou art but a molehill, and shalt shortly be made a nothing, even as a plain before them. Thus when David would abate himselfe, he cries, who am I? what is my house? 2 Sam. 7.18. 4. Sometimes they intend, raise, and heighten the sense, by way of admiration, Ps. 8.10. Exod. 15.11. Who is a God like unto thee? let all the world if they can, shew such a God as thou art. So M…. 7.18. the question puts the brightest glory upon God, in pardoning sin; there is no sin-pardoning God, but our God only. 5. Sometimes they are expostulatory, & complain, Ps. 22.1. Why hast thou forsaken me? Ier. 12.1. Wherefore doth the way of the wicked prosper?Epitasis sive auxésis est non vulgaris cum affirmatur aliquid, & contrarii ipsius adjungitur negatio. Sanct. Is. 1.21.

31. When the Scripture would strongly affirme, it doth it oft times by denying the contrary. So Isaiah 38.1. thou shalt dye, and not live, Ezek. 18. p. 11021. (i) thou shalt certainly die. Deut. 28.13. he shall make thee the head, and not the taile. Iohn 1.20. he confessed and denyed not. Isaiah 39.4. Ier. 42.4. **(i) Deus est lux purissima.1 Iohn 1.5. 'tis very familiar with the Hebrews, by affirming and denying to expresse the same thing for stronger confirmation of it. Negatio contrarii auget vim affirma…ionis. Deut. 33.6. Pro. 30.11. 1 Sam. 1.11. Iohn. 20.27.

32. The Scripture speaks many things negatively, which are to be understood onelyonly comparatively, as Hos. 6.6. Mat. 9.13. I will have mercy, and not sacrifice. (i) comparatively, I desire mercy [rather] than sacrifice. So **So Iohn 6.4…. and Heb. 8 11. 1 Cor. 3.…. and 15 10. So Gen. 32.28. (i) he shall rather be called Israel, then Iacob. Pr. 8 10 (i) buy wisedome rather then gold. Luke 14.12, 13. (i) rather the …o…r then the rich▪ Eph. 6.12. Luke 9.56. Ioh. 3.17.John 6:4Heb 8:111 Cor 3Gen 32:28Luke 14:12Luke 14:13Eph 6:12Luke 9:56John 3:17Ier. 31.34. they shall no more teach every man his neighbour. The words must not be taken simply, & negativè, for a pure negation (as some Libertines would construe them) but comparatively, (i) there shall be farre greater knowledge and clearer light under the new Testament, then was under the Old, Isa. 11.9. not that there shall be no teaching at all, (for Christ hath given some to be Pastors and Teachers, Ephes. 4.11, 12.) but in Gospell times they shall not onelyonly be taught by men, but they shall be taught p. 111inwardly and experimentally by God himselfe,q. d. they shall not eve…y man teach his neighbour, so obscu…ely by Ceremonies, Types and Figures. Isa. 54.13. his spirit shall lead them not onelyonly unto, but into truth, Ioh. 16.13. So 1 Cor. 1.17. not to baptize. (i) comparatively, Christ sent mee rather to preach then to baptize, 1 Iohn 3.18. love not in word [onelyonly] but [rather] indeed and in truth,So Psal. 51.16.17. the words must not be taken foreign & absolutè, sed comparatè. q.d. tis not so much the outward, as the Inward sacrifice which God requires. In cōparationibus saepè negatur illud quod nō est excludendum, sed tantùm alteri postponendum. Dav.Ps 51:16Ps 51:17 Mark 9.37. he receives not me, but him that sent me (i) he [rather] receives the father sending, then me sent, because he receives me for his sake, Col. 3.23. doe it as to the Lord, and not …o men (i) rather to the Lord then to men, because yee serve them for the Lord Christs sake.

33. When the Hebrews would expresse any excellent, great, or glorious thing, they oft join the name of God with it, 'tis a frequent Hebraisme: Thus Abraham is called a Prince of God, Gen. 23.6 (i) a mighty Prince, the mountaines of God (i) high and excellent mountaines,foreign, & est epitheton omnis rei admirandae & magnae. Wemsee. foreign. Exod. 3.1. and 4.27. Psal. 46.4. the City of God (i) a glorious City. Psal. 36.6. So Cedars of God (i) tall Cedars, Psal. 80.11. a river of God, Psal. 65.10. wrastlings of God, Gen. 30.5. Harps of God, Rev. 15.2. (i) excellent Harps. Res Dei Hebraeis dicuntur p. 112eximiae, Deo Opt. Max. dignae. Paraeus. Thus great haile is called Gods haile, El-gabbish. So a strong Lion is called the Lion of God, ariel. 2 Sam. 23.20. Moses is said to be faire to God (i) exceeding faire, Acts 7.20. So Nineveh was great to God (i) very great, Ionah 3.3.

Si videtur flagitium jubere, aut beneficentiam vitare, …igurata est locutio. Aug. When the literall sense is against modesty, piety, or good manners, it must be left. Weemse 1 Vol. l. 2. c. 1. p. 232. Aug. de Doct. Christ. l. 3. c. 16.34. When the literall sense is against any commandement of the Law, then the words must not be taken properly; else the Grammaticall and most immediate sense, is ever soundest, unlesse some apparent error in doctrine, or mischiefe in manners follow: for when a sense crosseth any truth taught in other Texts of Scripture, 'tis alwaies a false sense; but if it agree with the Originall, the scope of the place, and the analogy of faith, 'tis good. Austins counsell is good, there are foure things (saith he) to be observed in ex…ounding Scripture.

1. Phrasis Sc…ip…urae.

2. Circumst…iae.

3. Collat… …orum locorum.

4. Analogia …dei.

35. Words of fact, are oft put for p. 113words of speech, as Exod. 13.2. Sanctify the first born (i) command them to be sanctified. Ier. 1.10. I have sent thee to destroy, &c. (i) to preach, and thereby to declare, that I the Lord will doe it. Iohn 4.1. Christ is said to baptize (i) he commanded his Disciples to doe it.

36. 'Tis usuall in Scripture, to put the abstract for the concret, to set forth the excellency of a thing.Erit B…racha benedictio (i) ita plenè per omnia benedictus, ut videatur esse ipsa benedictio ▪ à Lap. Thus God tels Abraham that he shall not only be blessed, sed erit ipsissima benedictio, Gen. 12.2. (i) affluens omni benedictione, & non tam benedictus, quàm ipsa benedictio dicitur. So the Sanctum Sanctorum, dicitur ab Heb…aeis sanctitas sanctitaetum (i) eximiè sanctum. So Christ is called, 1 Cor. 1.30. not righteous, but Righteousnesse,Rom. 1.25. veritas pro vero cultu, mendacium pro falso. Talis Hebraismus plerúm que est significantior, ut scelus pro scelesto, ste… quui …inium pro curpi.Rom 1:25 Sanctification, &c. (i) summus & saptentissimus justificator & sanctificator noster. So 1 Cor. 15.50. and circumcision for the persons circumcised. Rom. 4.9. Phil. 3.3. So abomination oft put for abominable, Pro. 3.32. and 11.1. and 15 8.9.

37 The conjunctive particle [And] doth not alwaies di…tinguish …ivers things, but is oft used by way p. 114of explanation,Conjunctio [&] non semper diversa distinguit, sed expositivae particulae saepè vicem gerit perfiguram quam vocant Hendiadis. And is oft taken comparatively, for much more as Psal. 125.2. And the Lord is about his people. q. d. as the Mountaines are about Ierusalem [ …o for…ifie and d…f…nd it] so much more is the Lord about his people [to fortifie and defend them] So Amos 1.3. for three transgressions, And, (i) much more for a fourth I will punish, &c. Sola expresse dicta in probando fundamentali dogmate admittunt Sociniani: Hos refellit doctis. Horne beck contra Socinian. l. 1. c. 9. p. 211, 212. &c.Ps 125:2Amos 1:3 as Mat. 3.11. he shall baptise you with the Holy Ghost, and with fire (i) with the Holy Ghost, which shall be like fire to purge out your drosse. Iohn 3.5. except a man be born again of water and the spirit (i) with spirituall water, or the spirit which is like water to cleanse, cool, and refresh us. Spiritum & aquam pro eodem posuit, frequens loquendi mos est in Scriptura, cum de spiritu fit mentio, ad exprimendam ejus vim, aquae vel ignis nomen adjungi. Calvin.

38. Where one and the same word is used in divers senses, in divers places of Scripture, the circumstances of the Text, must judge and declare in what sense it is to be taken there.

39. Whatsoever is truly and soundly collected from Scripture (by good consequence) is Scripture, as though it were expressely written. e. g. the word Trinity, Sacrament, Thou shalt baptize Infants, are not literally and syllabically in Scripture, yet since by good consequence they may be gathered from thence, it is equivalent as if in so many letters they were written there, Mat. 22.32, 33. else disputations, Sermons, p. 115and books consonant to Scripture should not be credited. See this more fully cleared in my Font-Guarded. p 34, 35. and Mr Sidenham against Anabapt. p. 6, 7, &c.

40. Contemne not the judgement of those learned, Godly, Orthodox lights which God hath raised up in this latter age of the world, whose names are pretious in the Church of God, for their Piety and Fidelity in his work; as Calvin, Beza, Bucer, Bullinger, Peter Martyr, Wolphius, Marlorate, Musculus, Zanchy, Perkins, Paraeus, Piscator, Rivet, &c. many green heads (out of pride and selfe-conceitednesse) contemne these famous lights, and trust to their own wit, and so run themselves on many rocks: it's good for young men, especially at their first setting forth, to make use of the labors of godly and Orthodox Divines; not that I would have any to pin their faith on any mans sleeve, be he never so godly, or learned; onelyonly I would not have men rashly, without good ground and strong reason, to dissent from the common iudgement, and received opinion of those whom the Church of God hath p. 116found faithfull in expounding Scripture.

Amen est vox non jurantis, sed affirm m…s & graviter asseverantis & …apissime opta… is. Adverbio…um geminatio vel emphasin, vel dist…ibutionem notat, ut Lev 6.12. manè, manè, (i) quolibet ma… tutino tempore; ita Eze. 13.10.Lev 6:12Ezek 13:1041. When the Scripture affirms a thing earnestly, as being a matter of great concernment, it useth to double the asseveration, as Iohn 1.51. and 3.3, &c. no Evangelist but Iohn, useth this double affirmation, and he useth it nineteen times in his Gospell, this he did the rather to strengthen our beliefe, and to shew how sparing he was of an oath; and for the greater certainety of the thing. As Pharaoh's dream was doubled, to shew the certainty of it, Gen 41.32. In Scripture there is a threefold Amen. 1. Assenting, Deut. 27.26. and 1 Cor. 14.16. 2. Assuring, Mat. 5.18. 3. Assevering, so here, Amen, when prefixed, is a certaine and earnest asseveration, when affixed at the end of our Prayers, &c. it notes our assent and assurance. q. d. Quae ego dic… sunt Amen Amen (i) vera vera, hoc est, verissima certissima, & omni alia veritate veriora, omni alia certitudine certiora. à Lap. in Iohn 3.3.

Suppositio nihil ponit in esse.42. Suppositions in Scripture, are no Positions, when the speech is only Hypotheticall, it concludes nothing; for a p. 117conditionall proposition doth not simply affirme, and therefore conclusions gathered from it, as if it were affirmative, will not hold, e. g. Ezek. 18.24. If a righteous man turne from his righteousnesse. Hence the Arminians conclude, that a righteous man may fall from grace: but 1. This is but a supposition, and so concludes not. 2. The Text doth not speak of Evangelicall righteousnesse, but of a legall, civill, morall righteousnesse, which may bee lost. So Ezek. 14.14 [i…] Noah, Iob and Daniel should pray for them, &c. it doth not therefore follow, that the Saints departed, doe pray for living Saints. Mat. 11.21, 22. [if] …he mighty works which were wrought in thee, had been done in Tyre and Sidon, they had repented, &c. it doth not therefore follow, that there was some inclination in Tyre and Sidon to repentance, as Luke 19.37. if these should hold their peace, the stones would speak; it will not follow that therefore there was some inclination in the stones to speak.

43. When the Scripture doubles any thing. 1. In denouncing judgements, p. 118it notes the certainty,V. Greenhill on Ezek. 5.8. See more fully Illyric. de Tropis. p. 28 4.Ezek 5:8 celerity, and frequency of them, as Gen. 2.17. dying thou shalt dye (i) thou shalt surely dye. So **Multiplicando multiplicabo (i) valdè multiplicabo dolorem tuum.Gen. 3.16. 2. In promising mercies, it notes reality and earnestnesse. Isaiah 40.1. Ezek. 37.5, 6. Isaiah 55.1. come, come, come. Hab. 2.3. Hos. 2.19. thrice I will betroth thee: the iteration implies affection, intention, and reality. 3. In prophesies it notes the speedinesse and certainty of them, Gen. 41.32. Exod. 3.7. Heb. 10.37. 4. In Prayer it notes the servency, and earnest desire of him that praies.**foreign. precibus precatus est (i) ferventer precatus est. Iames 5.17. he prayed in prayer (i) he prayed earnestly: many pray, but they doe not pray in prayer, Mat. 7.21. 5. In Narrations and Repetitions, they serve either for confirmation to assure us that the matter is true, and worthy to be noted, or else for explication, the latter clause exegetically expounding the former, as Deut. 11.22. usually it is emphatically, as Ier. 18.18. come let us devise devises (i) let us be earnest and active to plot Ieremie's ruine. So Iohn 9.4. I must work the works of him that sent me; there is an emphasis in the expression, and it notes Christs strong intention p. 119on the worke of God.So Isa. 6.3. Ier. 22 29.Isa 6:3Jer 22:29 Ita conduplicat Paulus quaedam ad majorem emphasin, maxime in gradibus comparationis, idque ut plurimum excessum significet, ut ad Phil. 1.23 multò magis meliùs (i) longè meliùs; Geminatio Idiomate H…b…aico nomina aliquando distribu…. Sanctius in Ezek. 14 4: vir. vir. He…. (i) quicunque vir.Ezek 14:4à Lap. So Eccl. 1.2. 6. Sometimes it signifies distribution. 1 Chro. 16. a gate and a gate (i) every gate, and 2 Chro. 19 5. Levit. 17.3. a City and a City (i) every City. Ezek. 14.4. man, man (i) every man. Levit. 18.6. Psal. 122.4. 7. It notes variety or diversity, as Pro. 20.20. a waight and a waight (i) divers waights, an heart and an heart (i) a diverse and a double heart. 8. It notes excellency, as Cant. 1.1. song of songs, God of Gods. Psal. 116.2. King of Kings (i) most high and excellent. 9. An adverbe double, doth increase the deniall, as Mat. 5.20▪ foreign, yee shall not, not (i) in no wise enter. So Rev. 21.27. and Heb. 13.5. there are five negatives, I will not, no I will not, I will not leave thee nor forsake thee.