The Key of the Bible, Introduction

The Key of the Bible · Introduction

p. 11AN INTRODUCTORY Advertisement TO THE READER; Containing some Generall Directions for the Right Understanding of the Holy Scriptures; And how this present Treatise is to be improved most advantagiously to that end.

THe Holy Scriptures are the aaAct. 7.38.Acts 7:38lively Oracles of the living God, unfolding the secrets of his will to man: The Epistle of Iesus Christ, Revealing from heaven the saving mysteries of his sweetest love unto his Church: and the Blessed Charter of the Saints, which no Tract of time shall reverse; whereby they hold of God all their present enjoyments, p. 12in the life that now is, and all their future hopes of that life which is to come. bbChrysost: in Gal. Hom. 1.Chrysostom prefers Scripture before Angels; & saith ccChrysost. in Ep. ad Col. Hom. 9.Get you Bibles, the medicines of the soule. ddJob. 23.12.Job 23:12Iob esteemed them more then his necessary food. Paul eeRom. 7.22.Rom 7:22delighted therein touching the inward man. David preferred them before ffPsal. 19.9. & 119.103Ps 19:9Ps 119:103the honey and honey-combe; before ggPsal. 119.162.Ps 119:162great spoyl, hhPs. 119.72.Ps 119:72thousands of gold and silver, iiPsal. 119.14.Ps 119:14all riches, and therefore accounted them his kkPsal. 119 111.Ps 119:111heritage, his llPsal. 119.24.Ps 119:24Counsellors, his mmPsal. 119.50.Ps 119:50comfort, &c. Yea professeth nnPsal. 119.20.Ps 119:20his heart did break for longing to Gods judgements at all times. And every godly and truly blessed man should make the Scriptures his ooPsal. 1.1, 2.Ps 1:1Ps 1:2delight, and meditate therein night and day.

Notwithstanding how many gracious soules are there, whose delight it is to repair often to this Sanctuary of the Scriptures, (as ppAugust. de Civit. dei l. 20. c. 32. prope fin.Augustine stiles them) but cannot tell what they see there, of the Lord, and of his glory; who frequently read in this blessed Book, but (like the qqAct. 8.30.31.Acts 8:30Acts 8:31Ethiopian Eunuch) understand not, or not to purpose, what they reade? And this comes to passe, 1 Partly, through the sublimity of those supernatural and heavenly mysteries therein revealed, whereby rr2 Pet. 3.16.2 Pet 3:16some things are hard to be understood. 2 Partly through the obscure and mysterious manner of Scriptures, revealing p. 13many things, whereby the Lord would exe…cise the sharpest and deepest apprehensions of men. 3 Partly through defect of some familiar Manu-duction into the whole Bible, and the severall Books of Old and New Testament therein contained, which might like a Clew of thread conduct into these sacred Treasuryes, and like a Key unlock this Cabinet of Christs richest Jewels. Whereupon, after much deliberation how this might be best effected, apprehending that some briefe and solid Discovery of the 1 Order, 2 Names 3 Times, 4 Penmen 5 Occasion, 6 Scope, 7 Principall parts of the Books in the Bible, would much conduce o ripen Christians in Bible-knowledge, spreading before their eyes in A Generall view the current of the whole Scriptures: I entred upon this Task and finished it (by divine assistance) in such sort as is represented in the ensueing Treatise. It was immediately intended for the help and benefit of some speciall godly friends, (whom I shall ever highly respect and honour) but through importunity is now made publike for the good (I hope) of many. The Lord make it as usefull, as it was intended, and is desired.

By way of Preface, be pleased to pause a little with me upon the serious consideration of 1. The worth of Scripture-knowledge. 2. The way how to attaine to it. That p. 14will quicken Christians to Scripture-study. This will help them to Scripture-understanding.

IScripture-knowledge is of great worth and consequence to every Christian. Or, The Holy Scriptures are most worthy of all Christians constant study, and utmost endeavours to understand them. For,

1. The Author inventing and inditing the Holy Scriptures is God blessed for ever, Father, Sonne and Holy Ghost; ss2 Tim. 3.16.2 Tim 3:16all Scripture is divinely inspired. Hence called the ttRom. 3.2.Rom 3:2Oracles of God; uuCol. 3.16.Col 3:16The word of Christ. And the xxAct. 28.25.Acts 28:25Saying of the Holy Ghost, yy2 Pet. 1.21.2 Pet 1:21For the Prophecy came not at any time by the will of man, but holy men of God spake as they were moved by the Holy Ghost. We are apt to value, desire to study and understand the books of godly, learned, judicious mens making: How much more should we to the utmost indeavour to understand the Scriptures, which are the only Books of Gods making? Mens writings are too much mingled with vanity, ignorance, folly, mistakes, imperfections, infirmities and corruptions, savouring much of a carnall spirit when most spiritual: But Gods word is satisfactorily full, without all vanity: most wise zzPsal. 19.7, 9.Ps 19:7Ps 19:9faithfull and true, without all falshood or folly; Compleatly aaPsal. 19.7. and 2 Tim 3.16, 17.Ps 19:72 Tim 3:162 Tim 3:17perfect, beyond all imperfection; bbPsal. 19.8.Ps 19:8most pure, and ccPsal. 119.140.Ps 119:140exceedingly refined, without all corruption, and without p. 15all carnall mixtures; wholly spirituall, sweetly resembling that most spirituall spirit that did indite them.

2. The Amanuenses or Penmen of the Holy Ghost for the Scriptures, were not contemptible or ordinary, but incomparable and extraordinary persons. As Moses the ddNumb. 12.3.Num 12:3meekest man on earth; the peculiar favourite of God, with whom eeExod. 33.11.Exod 33:11God talked face to face; the ffDeut. 34.10.Deut 34:10None-such of all the Prophets in Israel. Samuel ggPsal 99.6. Jer. 15.1. with 1 Sam. 7.9, 10. & 12.16, 17, 18.Ps 99:6Jer 15:11 Sam 7:91 Sam 7:101 Sam 12:161 Sam 12:171 Sam 12:18that mighty man in prayer. David the King, that hhAct. 13.22.Acts 13:22man after Gods own heart. King Solomon, that ii1 King. 3.12. Neh. 13.26.1 Kgs 3:12Neh 13:26wisest of all the Kings, whom God honoured with the kk2 Sam. 7.13.2 Sam 7:13building of the Temple. Daniel in whom was found llDan. 9.12.Dan 9:12an excellent spirit, and great dexterity in mmDan. 2.25, 28, 30, 47.Dan 2:25Dan 2:28Dan 2:30Dan 2:47expounding secrets and mysteries. Iohn nnJoh. 13.23.John 13:23the disciple whom Iesus loved above all the rest, ooJoh. 21.7, 20.John 21:7John 21:20who leaned on Iesus breast. Paul pp2 Cor. 12.2, 3, 4.2 Cor 12:22 Cor 12:32 Cor 12:4who was caught up into the third heavens, whose writings (saith qqChrysost. de sacerd. l. 4.Chrysostome) like a wall of adamant, compasse about or surround all the Churches. In a word rr2 Pet. 1.21.2 Pet 1:21all of them holy men of God, moved by the Holy Ghost. These being the Penmen, how incomparable and extraordinary must their writings needs be; who would not study them, and earnestly pry into them?

3. The matter of the Scripture is most invi…ing, able to allure the hearts of men and Angels to the study of them, yea to transport and ravish their spirits in the understanding p. 16of them. Herein are revealed most profound and inexplicable mysteries. The nature of the blessed God, Simple, without composition; ssGen. 17.1.Gen 17:1Al-sufficient, without any externall addition, tt…am. 1.17.immutable, without all shadow of alteration; uuPsal 90.2. & 102.26, 27.Ps 90:2Ps 102:26Ps 102:27Eternall, xx1 King. 8.27. Jer. 23.24.1 Kgs 8:27Jer 23:24Immense, Incomprehensible, yyPsal. 139.1, 12.Ps 139:1Ps 139:12Omnipresent, and wholly zzPsal 147.….Ps 147Infinite, without all limitation, &c. The aaDeut. 6.4. 1 Cor. 8.6.Deut 6:41 Cor 8:6Vnity of essence; The bb1 Joh. 5 7.1 John 5:7Trinity of Persons; The father not being the Son, nor either of them the Holy Ghost; yet all of them the Holy God. The Secrets of Gods eternall counsels, especially touching the ccRom. 8.29, 30. Eph. 1.4, 5, 6.Rom 8:29Rom 8:30Eph 1:4Eph 1:5Eph 1:6electing of his owne in Christ, predestinating them to the adoption of children, when all others are passed by. The curious Order of the Creation, to bring his purposes to passe. The Permission of mans fall from the Pinacle of his naturall integrity, that thereby he might take occasion to glorify the height of justice and mercy in raising him up by Christ to a farre higher pitch of supernaturall felicity. The Person and office of Iesus Christ the Mediatour, and both altogether ddIs. 9.6.Isa 9:6wonderfull, ee1 Tim. 2.5. and 3.16.1 Tim 2:51 Tim 3:16God and man united in one person, to unite God and man in one Covenant; The Son of God became the Son of man, to make the sons of men sons of God; A King to subdue all our enemies to us, and us to himselfe. A Prophet, to unveyle the bosome secrets of his father unto us. A Priest, offering up himselfe p. 17upon himselfe, by himselfe; offering up himselfe the sacrifice, as man; upon himselfe, the Alta…, as God; by himselfe, the Priest, as God-man. Christ was humbled, and thereby we exalted; Christ wounded, we healed, Christ accused, we cleared; Christ condemned, we justified and acquitted; Christ accursed, we blessed; Christ slaine, and we live; and Christ conquered, that so we might be more then Conquerours through Christ that loves us. What shall I say? In Scripture is revealed, how enemies are reconciled, Sinners justified, Aliens adopted, Beggars made Heirs and co-heirs with Christ, and how dust and ashes shall be glorified for evermore.

Here are unfolded the ffJer. 31.31. to 3…. Heb. 8.8. &c.Jer 31:31Heb 8:8Covenant of grace, wholly made up of heavenly cordials. The gg1 Tim. 4.8.1 Tim 4:8Promises of the life that now is, and that which is to …ome, hh2 Pet. 1.4.2 Pet 1:4exceeding great and previous. The ii2 Cor. 1.3, 4, 5. Psal. 94.19.2 Cor 1:32 Cor 1:42 Cor 1:5Ps 94:19comforts of God able to counterpoise the deepest disconsolations▪ and kkRom. 7.12.Rom 7:12Commands surpassing all the lawes in the world, in holinesse, Iustice and goodnesse.

Here are discovered, The miseries of all that a…e in the first Adam, the felicities of all that are in the second Adam, and the way how poore soules are translated from those miseries to these felicities.

Here you shall find God descending to man, In preparing all Spirituall priviledges p. 18for sinners in Jesus Christ our Saviour, In tendering richest Grace by Covenant-Promises and Ordinances, and In applying these preparations and tenders actually to the Soule by the Spirit: 2 Man ascending unto God, by the Spiritualizing of his Nature, Acting of his Faith, Aspiring of his desires, Fervency of his prayers, and Holy tendency of his Conversation: Yea both God and man sweetly closing together in a most intimate Communion in Iesus Christ, which is as another Paradise, and Heaven on earth.

In a word, what is there not in Holy Scriptures? Are we poore? Here's a Treasury of riches. Are we sick? Here's a Shop of llforeign. Chrysost. in Coloss. Homil. 9. Omnis Scriptura Divinitùs inspirata, utilis est ad Docendum: H…c ipsa de causa a Spiritu Sancto scripta est, ut veluti ex communi quodam sanitatis fonte, omnes nobis ex hac remedia propriis p…ssionibus asssumamus Aug. in Psalm. Pro. egom.Soule Medicines. Are we fainting? Here's a Cabinet of Cordials. Are we Christlesse? Here's the star that leads to Christ. Are we Christians? Here's the bands that keep in Christ. Are we afflicted? Here's our Solace. Are we persecuted? Here's our protection. Are we deserted? Here's our recovery Are we tempted? Here's mmEph. 6, 17▪Eph 6:17our sword and Victory. Are we young? Here's our beauty. Are we Old? Here's our wisdome. While we live, here's the Rule of our conversation; when we dye, here's the hope of our Glorification. So that I may (with p. 19nnAdoro Scripturae plenitudinem. Tertull. Advers. Hermogen.Tertullian, I Adore the fulnesse of the Scripture. Oh blessed Scriptures! who can know them, and not love them? Who can love them, and not delight to meditate in them night and day? Who can meditate in them and not desire to love them, love to desire them, and both desire and love to understand them? This is the Book of Books; (as David said of Goliath's Sword there's none like that. Said one,

Ex aliis paleae viles, hinc grana leguntur

Aurea: tu paleas linquito, grana lege.

I may Engish it,

Other writings chaffe unfold,

Scriptures yeeld the purest gold.

Others dote on chasty games,

Gather thou these golden Graines.

Take away our Papers (said ppAuferantur de medio chartae nostrae, procedat in medium codex Dei: Audi Christum dicentem, Audi veritatem loquentem. August Enarrat. in Psal. 57.Ps 57Augustine) and bring amongst us the Book of God; he…re Christ saying, heare Truth speaking, &c. I may close up this Paragraph with his words, who thus emphatically expresseth himselfe, **Sacra Scriptura est liber vit…e cujus origo eaterna, cujus incorporalis essentia, cujus cognitio Vita, cujus scriptura indelebilis, cujus inspectus desiderabilis, cujus Doctrina facilis, cujus scientia dulcis, cujus profunditas inscrutabilis, cujus verba innumerabili…; & unum tantum verbum, Omni…. Hug. de Arc. No….The Sacred Scripture is the Book p. 20of life, whose Original is eternall, whose essence is incorporeall, whose knowledge is life, whose writing is indelible, whose inspect is desireable, whose Doctrine is easie, whose knowledge is sweet, whose depth is unsearchable, whose words are innumerable; and onelyonly one word, All.

4. The forme of the Scripture, both Inward and Outward, if well considered, commands all possible endeavours and industry for the understanding thereof.

1. The Inward forme, is, That accurate conformity of the things laid down in Scripture to that infallible and eternall truth of Gods own understanding that indited and revealed them. Writings compiled by men carry in them a conformity to the idea in their understanding, which being subject to ignorance, errour and corruption, through the imperfection that is in them, must needs produce writing… semblably imperfect, ignorant, erroneous and corrupt: But no such thing can be incident unto the Scriptures, which are conforme to the Divine understanding of qq1 Tim. 1.17.1 Tim 1:17the only wise God, which is rrPsal. 147 5.Ps 147:5infinite, ssRom 11.33.Rom 11:33unsearchable, and wholly admirable which is all ttIoh. 1.5.John 1:5Light without any darknesse at all; all uuHumana omnia dicta argumentis & testibus egent: Dei autem sermo ipse sibitestis est. Quia necesse est quicquid incorrupta veritas loquitur, incorruptum sit testimonium veritatis. Salvian. de Gubern. Dei. l. 3.Truth, without the least errour; p. 21All perfect, without any shadow of imperfection; all pure, without any colour of Corruption. So that the Scriptures of themselves cannot lead us unto errour, but the more we truly understand them, the more our minds shall be enriched with truth, and elevated to a conformity to the supream truth of God.

2. The Outward forme of the Scriptures, o… manner how things are therein revealed, is not onelyonly plaine and easie, nor only darke or difficult, but rather xxDeus in Scripturis quasi amicus familiaris loquitur ad cor Doctorum & indoctorum. August. Epist. 3mixt of both; some things being facile, yy2 Pet. 3.16.2 Pet 3:16some things being hard to be understood; some places are such shallowes, wherein lambs need not be afraid to made, some againe such deeps as Elephants may be enforced to swim. zzMagnisicè & salubriter spiritus Sanctus ita Scripturas Sanctas modificavit, ut locis apertioribus, fami occurrerer, obscurio…ibus fastidia de…orgerer. Nihil enim fere de illis obscuritatibus eruitur, quod non pla…ssimè. dictum alibi reperiatur. Aug. de Doct. Christ. l. 2. c. 6. In omni Copia Scripturarum Sanctarum, pascimur apertis, e…ercemur obscuris: illic fame… pellitur, h…c fastidium. Augdo verb. Dom. Serm. 11.By plainnesse God nourishes the weakest, by obscurenesse he exercises the accutest, (As Augustine hath intimated). That facility occasion not our contempt of Scriptures, there are interwoven some difficulties; that difficulties deterre not from the study of Scripture, there are intermingled some facilities. For as p. 22aaVerbi Dei altitudo exercet studium, non denegat intellectum. Si enim omnia clausa essent, nihil esset unde revelarentur obscura. Rursus si omnia tecta essent, non esset unde alimentum anima perciperet, & haberet vires quibus posset ad clausa pulsare. August. de verb. Apostoli. Serm. 13. c. 1. ad init. Tom. 10.Augustine notes, If all were shut up, how should obscure things be revealed? If all things were hid, whence should the soule have ability to knock for the opening of things shut up? Is therefore our Capacity weaker? Here's reliefe for our infirmity: Is our apprehension deeper? Here's worke enough for the sharpest perspicacity. So that the most ignorant need not be afraid, the most intelligent need not be ashamed, of endeavours after Scripture understanding.

5. The End is manifold and excellent, for which God committed his word to writing, and that writing to us. viz. bb2 Tim. 3.16, 17.2 Tim 3:162 Tim 3:17For Doctrine, that Faith and Truth may be asserted; For Reproofe or conviction, that errour may be confuted: As Athanasius said, Hereticks are to be stoned with Scripture ccLapidandi sunt Haeretici Sacrarum literarum Argumentis. Athan. Cont. Ari. Or. 2 Haeretici sunt luci…ugae Scripturarum. Tertull. de resur. Carnis.Arguments; For correction of manners enormous or offensive; For instruction in the paths of righteousnesse; and for ddRom. 15.4.Rom 15:4consolation that drooping dejected distressed spirits may not be overwhelmed. Now then if we study not to understand Scriptures, How in Doctrinals, They … Assert the Truth, 2 Confute errour; How in Practicals, They 1 Direct in wel-doing, 2 Correct for ill-doing; p. 23we frustrate the chief ends and scope why the Scriptures were imparted unto us.

6. How acceptable is our study and understanding of the Scripture unto God! For,

1. He commands us this way to bestow our selves eeIoh. 5.39.John 5:39Search the Scriptures. ffCol. 3.16.Col 3:16Let the word of Christ indwell in you richly in all wisdome. Not be, but dwell with you: not dwell with you, but dwell in you, yea indwell in you, Greek: Not dwell in you, but dwell in you richly: nor only dwell in you richly, but in all wisdome.

2. He Commends them that have industriously acquainted themselves with the Scripture. gg2 Tim. 3.15.2 Tim 3:15Timothy, that from a child he had known the Holy Scripture, able to make him wise unto Salvation. hhAct. 18.24.Acts 18:24Apollos, That he was an eloquent man, and mighty in the Scriptures. The iiAct. 17.11Acts 17:11Bereans, that they were more noble then those of Thessalonica, in that they received the word with all readinesse of mind, and searched the Scriptures dayly, whether those things were so. And he makes it one Character of the godly blessed man kkPsal. 1.1, 2.Ps 1:1Ps 1:2that His delight is in the Law of the Lord, and therein he meditates day and night.

3. He condemns the contrary unskilfulnesse in the Scriptures, as the llHeb. 5.13.Heb 5:13infirmity of Babes. Yea as the root of all errour in spirituals; mmMark 12.24. Mat. 21.29.Mark 12:24Matt 21:29do ye not erre because yee know not the Scriptures?

Appositely saith Chrysostome to this purpose; nnChrysost Hom. de Lazar.Ignorance of the Scriptures hath p. 24brought forth Heresies, hath brought in corruption of life, hath turned all things upside down. — Ignorance of the Scriptures is a very Hell. And elsewhere he saith, ooChrysost. in Epist. ad Coloss. Hom 9.It is the cause of all evils to be ignorant of the Scriptures. ppQui nescit Scripturas, nescit Dei virturem, ejus que sapientiam▪ ignoratio Scripturarum ignoratio Christi est. Hieron in proem. Isa….Hierom also to like purpose; He that knowes not the Scriptures, knowes not the power of God, and his wisdome. The ignorance of Scriptures is the ignorance of Christ.

4. In a word, He promises happinesse to the right understanding of the Scriptures. qqJoh. 13.1…John 13:1If yee know these things, happy are yee, if ye do them. And sometimes notably rewards them that endeavour to understand them. While therrAct. 8.28 29. &c.Acts 8:28 Ethiopian Eunuch read the Prophet Isaiah, that he might understand it▪ the Lord sent Philip to instruct him & to convert him; The Eunuch was Baptized, and went on his way rejoycing.

7. Finally, The true and solid understanding of the Scripture, is the foundation of all possible benefit or advantage by the Scripture. For how should we forsake sin, ssTit. 1.11Titus 1:11deny ungodlinesse and worldly lusts, and labour to get out of our carnall condition, till by Scripture we be convinced of the sinfulnesse of sinne, and danger of our naturall condition? How should we desire Christ earnestly, or accept Christ delightfully, till we understand by p. 25the Scripture what want we have of Christ what worth there is in Christ? Till we understand Scripture-Principles, how shall we receive them? Till we understand Scripture-Promises, how shall we believe them? Till we understand Scripture-commands, how shall we obey them? Till we understand Scripture-directions, how should we follow them? And till we understand Scripture-comforts, what supporting sweetnesse can we expect from them? O therfore labour diligently to understand the Counsels of God, then you will be in more immediate capacity of reaping all spirituall benefits by the word of God, ttVerus cibus & potus qui ex verbo dei sumitur, Scientia Scripturarum est. Hicron. in Eccle. c. 3.Eccl 3The understanding of the Scriptures ▪ (saith Hierome) is the true meate and drink which we have from the word of God. Therefore (as he saith elsewhere) uuCongrua de testimoniis Scripturarum ligna quae…entes, aedificemus domum sapien…ae in nobis. Hicronym. in Aggeum. …. 1.Let's fetch fit timber out of the Scriptures, to build in our selves an house of wisdome.

Hitherto of the worth of Scripture-knowledge; IINow of the way how to attaine it. That Holy Scriptures may be more profitably and cleerly understood, certaine Rules or Directions are to be observed and followed. These Directions might be digested into two Ranks, viz.

I. Some more speciall and peculiar, more p. 26particularly concerning Schollers, As, 1 The competent understanding of the Originall languages, Hebrew, Caldee, and Greek; wherein the Scriptures were written. 2 The prudent use of Logick, for orderly and methodicall Resolution of the Text, &c. 3. The subservient helps of other Arts, as Rhetorick, Naturall Philosophy, &c. Without which it is impossible satisfactorily to interpret the Scriptures. For as xxNegant plerique nostros secundum Artem scripsisse. Nec nos obnitimur Non enim secundum Artem scripserunt sed secundum gratiam, quae super omnem Artem est. (Scripserunt enim quae spiritus iis loqui dabat) Sed tamen ii qui de arte scripserunt, de eorum. Scriptis artem invenerunt; & condiderunt Commenta Artis & Magisteria, &c. …mbr. Ep. l. 8. Epist. Lxiii.Ambrose well observes, Though Penmen of Scripture wrote not according to Art, but according to Grace, which is above all Art (for they wrote what the spirit did Dictate to them;) yet they that have written of Art, have found an Art in their writings, &c. 4 The benefit of humane Histories to illustrate and cleere the divine. 5 The conferring of ancient translations with the Originals, especially the Greek version of the Old-Testament by the Lxxii. much followed in the Allegations of the New Testament, and the Syriack version of the New Testament. 6 The prudent use of the most Orthodox learned and judicious Commentators. 7. Constant caution, that all Tongues, Arts, Histories, Translations, and Comments be duly ranked in their proper places in a subserviency under, not a Regency or Predominancy over the Holy Scriptures, which are to controule them all. p. 27For when Hagar shall once usurp over her Mistresse, its high time to cast her out of doors, till shee submit herselfe. Many such things ought be insisted upon, but that is besides my present intention.

II. Some more generall and common directions, which may be of use to all sorts of Christians, learned or unlearned: especially unto the people, for promoting whose understanding in this blessed Book of God, these ensuing Rules, faithfully followed, may (through divine blessing) prove abundantly advantagious. viz.

I. Rule.

Beg yyJam. 1.5.Jas 1:5wisedome of the only wise God, who gives liberally and upbraids not. That by Gods wisedome you may know Gods minde; by the assistance of that spirit which indited the Scripture; you may discerne the true sense and meaning of the Scriptures. For what the woman said of Iacobs well, may much more be affirmed of these wels of salvation, zzJohn 4.11.John 4:11Thou hast nothing to draw with, and the well is deep. Scripture mysteries are profound, Our capacities very shallow; when we know most, aa1 Cor. 13.9.1 Cor 13:9we know but in part; therefore pray with Hierome, bbEgo cupio intrare in domū tuam, i. e. Ecclesiam & volo intrare per viam tuam rectam. quae est ista via? lectio Scripturarum. Dirige viam meam ne in Scripturis …uis per quas ingredi cupio in Ecclesiam tuam, corruam. Omnis qui …alè intelligit scripturas, in via dei corruit. Hi…ron. in Ps. 5.Ps 5I p. 28desire to enter into thy house the Church, by thy way the Scriptures; O direct my way, lest I fall in thy Scriptures by which I desire to enter. Intreat the Lord to anoint thine eyes with eye-salve, ccRev. 3.18.Rev 3:18that thou mayst see; to ddLuk. 24.45.Luke 24:45open thine understanding, as sometimes he did the Apostles, to understand the Scriptures. When thou settest thy selfe to peruse the Scripture from day to day, forget not to dart up Davids sweet petition unto God, eePs. 119.18.Ps 119:18Open thou mine eyes, that I may behold wondrous things out of thy law.

II. Rule.

Labour sincerely after a truly gracious spirit, then thou shalt be peculiarly able to penetrate into the inward marrow and mysteries of the Holy Scriptures. He will best comprehend Scripture meaning in his head, that hath got the Scripture law written in his heart; ffNunquam Pauli sensum ingredieris, nisi Pauli spiritum imbiberis. Bernard ad …ratr. de Mont.Thou wilt never (saith Bernard) understand Pauls meaning, unlesse thou drinkest of Pauls spirit. Gracious persons are ggHeb. 10.32, 33, 34Heb 10:32Heb 10:33Heb 10:34illuminated persons; hh1 John 2.27.1 John 2:27they have the anointing that teacheth them all things, viz. necessary to salvation. The Lord delights to impart his secrets to them that feare him. iiPsal. 25.12, 14.Ps 25:12Ps 25:14What man is he that feareth the Lord? him shall he teach in the way that he shall chuse.—The Secret of the Lord is with them that feare him, and he will shew them his Covenant, p. 29Christ hath promised peculiarly to kkJoh. 14.21, 22, 23.John 14:21John 14:22John 14:23maniest himselfe to them that love him, so as not unto the world; and where Christ is so manifested, the sense of Scripture is singularly manifested; for Christ is the Kernell of the Scripture. The gracelesse man though by light of nature, and accomplishments of Art, he may know much of Scripture theoretically and speculatively, yet his light is but darknesse, he reaches not to the life of understanding; knowes Gods minde in Scripture, only as we know far Countreys by Maps: But the gracious person understands the Scriptures experimentally, feelingly, as a Traveller knows remote countries in which he hath actually been. ll1 Cor. 2.14.15, 16.1 Cor 2:141 Cor 2:151 Cor 2:16The naturall man receiveth not the things of the spirit of God, for they are foolishnesse unto him: neither can he know them, because they are spiritually discerned. But he that is spirituall judgeth all things, —we have the minde of Christ.

III. Rule.

Peruse the Scripture still with an humble selfe-denying heart. Be not puffed up, or conceited with thine own knowledge, or other perfections; mm1 Cor. 8.2.1 Cor 8:2He that thinks he knows any thing, knows nothing yet as he ought to know. Empty vessels are most receptive; so are selfe-emptying mindes, p. 31It is a great help to knowledge nnDeo meo gratias ago, quod ignorantiam meam non igno. Pro; said one.not to be ignorant of our ignorance; for …ense of want spurs on indeavours after enjoyment. The fructifying showers quickly glide away from the lofty hils, but they stay and soake into the low valleys. God that ooProv. 3.34 …am 4.6 & 1 Pet. 5.5.Prov 3:341 Pet 5:5resists the proud, yet gives grace to the humble and lowly; And among other graces the grace of knowledge and understanding: For ppPro. 11.2.Prov 11:2with the lowly is wisedome. qqPsal. 25.9.Ps 25:9The meek (or humble) will he guide in judgement; and the meek will he teach his way. Thus Christ saith, rrMatth. 11.25.Matt 11:25I thanke thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, but hast revealed them unto Babes? whence Becanus ssHomines clatos, superbos, qui suo judicio praesentes sunt, & proprio ingenio multum tribuunt, non assequi legitimum Scripturae sensum▪ &c. Becanus.notes, that such as are proud and attribute to their own wisedome, attaine not to the true sense of Scripture. Be therefore clothed with humility in use of Scripture, that true Scripture-knowledge may increase.

IV. Rule.

Familiarize the Scripture to thy selfe, by constant and methodicall exercise therein. Method and order, as it is the mother of memory, so it is a singular friend to a clear understanding. The generality of the Scripture, have such a contexture and coherence one part with another, that small insight into it will be gained, by reading it confusedly, p. 30disorderly; therefore read the whole in Order. Divers have published Directions, how to read over the whole Scripture methodica…ly, once a yeare, &c. consult them.

But be constant in perusall and studying of the Scriptures; hereby Scripture phrase and sense will become familiar and facile. How hard at first to write, to play on an instrument▪ &c. but by multiplying Acts, men get habits and write, play, &c. with facility and dexterity. Use not Scripture only by fits and starts, in some good pangs or moods, &c. but habitually converse with Scripture, trade in them, ttPsal. 1.2.Ps 1:2meditate therein night and day; uuCol. 3.16.Col 3:16Let the word of Christ, (not only lodge or sojourne in you, but even) dwell in you. Hence those commands of God to his people of old. xxJosh. 1.8.Josh 1:8This Book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night. — yyDeut. 6.6, 7, 8, 9, 10.Deut 6:6Deut 6:7Deut 6:8Deut 6:9Deut 6:10These words shall be in thine heart, and thou shalt whet them diligently upon thy children, and shalt talke of them, when thou sittest in thine house, and when thou walkest by the way, and when thou lyest down, and when thou risest up. And thou shalt bind them for a signe upon thine hand, &c.

V. Rule

Vnderstand Scripture according to the p. 32Theologicall zzRom. 12.6.Rom 12:6Analogy, or Certaine rule of faith and love. Anomaly, i. e. Irregularity, is some deviation from the rule, or exception against the rule; To this here Analogy is opposed. By this Analogy, understand, A certaine Epitome of Scriptures, or briefe Abridgement of Christian Religion, collected out of the plaine places of Scripture, according to which other darke and figurative expressions in Scripture are to be explained. This Analogy of faith and love, Paul charges Timothy to hold fast,aa2 Tim. 1.13.2 Tim 1:13 saying, Hold fast [foreign] i. e. That [Delineation, Draught, Platforme, Patterne, or,] forme of sound words, which thou hast heard of me in faith and love, which is in Christ Iesus. Where seems to be intimated, a Systeme, or forme of doctrine, communicated from Paul to Timothy, according to which Timothy was to steer as by a Compasse. This forme of doctrine is described here 1▪ By the generall nature of it. A forme of sound words, A draught or model of wholesome doctrine. 2. By the principall parts of it, into which it is branched▪ viz. 1 Faith, 2 Love. Faith, compriseth credenda, All things to be believed, as in the Creed taken out of Scripture. Love containes facienda, All things to be done, as in the Decalogue, Lords prayer and Sacramental Institutions, which are Scripture; into these two, the whole Body of divinity is usually p. 33distributed. 3. By the primary foundation upon which this forme of sound words is built, viz. Christ Iesus; compare herewith, 1 Cor. 3.11. Eph. 2.20. So that if in any place of Scripture, the word, or letter of the text be repugnant to the Analogy of faith and love, it is not to be understood properly and literally, but improperly and figuratively. As for instance, bbMatth. 26.26, 28. Mark 14.22, 24. Luk. 22.19, 20. 1 Cor. 11.24, 25.Matt 26:26Matt 26:28Mark 14:22Mark 14:24Luke 22:19Luke 22:201 Cor 11:241 Cor 11:25This is my body, —This is my blood, &c. This cannot be understood properly, that the bread and wine are Christs body and bloud, for that is contrary to the Analogy or rule of faith, w^ch tels us that Christs human nature is ascended into heaven, ccAct. 3.21.Acts 3:21whom the heavens must containe till the restitution of all thing… ; therefore it is to be understood figuratively, and in a …acramentall sense, The signe being put for the thing signified, by a Met…ymie. So we are commanded ddJohn 6.John 6To eate Christs flesh, — eeMatth. 5.29, 30.Matt 5:29Matt 5:30To pluck out our right eye, cut off our right hand, if they offend us. We cannot read any of these literaelly and properly, for that were against the Analogy or rule of love, ffExod. 20.13.Exod 20:13Thou shalt not kill; therefore we must seek for a spirituall and improper sense, viz. Eating Christs flesh, not carnally with our teeth, but spiritually by faith, i. e. beleeving in Christ crucified, &c. As also denying all corruptions, corrupt affections, inclinations, or occasions, though as dea… and usefull, as right hand or right eye unto us. Thus this rule faithfully followed, p. 34will cleare many hard and intricate passages in Scripture. It is therefore of singular consequence to every one that desires solidly to understand the Scriptures, to be well grounded in the fundamentals & Principles of Christian Religion, without which, like a ship without ballast, a man ggEph. 4.14.Eph 4:14shall be carried away with every winde of vaine doctrine, perverting or mistaking the Scriptures.

VI. Rule.

Be well acquainted with the 1 Order, 2 Titles, 3 Times, 4 Penmen, 5 Occasion, 6 Scope, and 7 Principall parts of the books both of the Old and N. Testament. These will much promote the solid & judicious understanding of the whole Bible in a short space. For 1 Hereby you shall have the very Idea or character of every book, lively describing the nature and Contents of it before your eyes, as in a Map, before you begin to peruse them. 2 Hereby you shall have a Clew to conduct you, a Compasse to saile and steere by, in the perusall of any book; 3 Hereby also you shall have a summary Recapitulation or Recollection of the chief Aime, and subject matters of every book, much tending both to help judgement, and strengthen memory, after the Perusall of any book of old or New Testament. And therefore this course must needs be as an usefull Key, to unlock the rich Cabinet of the Holy Scriptures, and to discover p. 35the precious Treasures thereof unto you.

Now this is the Intent and Scope of this Manuall, this small Treatise; viz. so familiarly to open and unfold. The 1 Order, 2 Titles, 3 Times, 4 Penmen, 5 Occasion, 6 Scope, and 7 Principall Parts of the Books of Old and New Testament. That the whole Tenour of the Bible, might be spread open in a Generall view, to the meanest capacity. For,

1. The Order of the Books, especially of the Historicall Books (observed all along, and compendiously represented in the two Tables, before the Old and New Testament,) more evidently help to discover the Order of Histories and matters handled therein, and the Order of Gods governing his Church in severall conditions.

2. The Titles, 1 Some of them summarily signify to us the chief matter of the Book, as Genesis, The Generations of the heaven and earth: Exodus Israel's departure out of Egypt, &c. 2 Some of them declare the instrumentall Authors, or Penmen of them, as the Titles of Prophets Books, Isaiah, &c. who being extraordinary men of God, guided by the Spirit, their books are of divine Authority. 3 Some denote the Churches or particular persons for whose sakes immediately some parts of Scripture were penned, which affords light to divers passages therein.

3. The Times of the Books set forth, p. 36Partly, the length or space of time, in which things related were done, as in Historicall Books, which serve to disclose the connection and continuance of the History and Chronology. Partly the time or season, when the bookes were written, which serves to cleare the understanding of divers particular passages, which otherwise would be very difficult, both in the Prophets, and in the Apostles. See therefore those two Tables, for the Timeing of the Prophets and Epistles, p. 104. to 107. and p. 177. to 186. Distinguish well betwixt times and times, & you dissolve many knots.

4. Penmen, being holy men of God extraordinarily inspired, intimate to us the divine Authority of their writings. This incites faith, love, and awfull Reverence to their books.

5. The Occasion upon which the books were written, together with

6. The Scope, drift, or End of the book, being well considered, give great light to the whole Book; the whole frame, disposition and chiefe Arguments handled in the book, having a singular tendency to the Scope; therefore as the Archer fixeth his eye steadily on the mark, when he would shoot accurately: so still fix your thought upon the Occasion and Scope of every book, when you would peruse them understandingly.

7. The Principall parts of the Book, here Analytically laid down, exhibit clearly p. 37to your view, both the chiefe Subject, or matters insisted upon in every Book; as also the methodicall and orderly coherence of all the parts of the book with one another. Books lookt upon confusedly, are but darkly and confusedly apprehended: But considered distinctly, as in these distinct Analyses or Resolutions into their Principall parts, must needs be distinctly, and much more clearly discerned.

This the chiefe Purpose and Aime of this Book; By these particulars to familiarize the Scriptures unto Christians, that delight to converse with God in his owne book; To whom I earnestly commend this direction, for the more profitable use of this Book, viz. That 1 Before they read any Book of Scripture, they would first read what is in this Key said of that Book. 2 In reading they would still remember the Occasion and Scope of the book, and now and then compare the Principall Parts here, with the Text: And 3 After the Perusall of the Book, they would read againe what this Key speaks of it. Hereby the understaning will be cleared, the Memory confirmed.

VII. Rule.

Heedfully and judiciously observe the accurate Concord and Harmony of the Holy Scriptures: though written by severall persons at severall times, in severall places; yet one and the same spirit inditing all, is still like himselfe, consonant to himselfe in p. 38all. The Discord is in our mindes, rather then in Gods word. Hence zzCum corde nostro nos concordemus: & Scriptura sancta in nulla parte discordat. Aug. De verb. Dom. Ser. 16.Augustine, let us be at concord in our own heart, and the Scripture will have no discord in it. There are Principally five notable respects, in which Scriptures sometimes seem most contrary, repugnant and opposite one to another, when yet they are not dissonant, but consonant and sweetly concording one with another, As, 1 When the Word or Phrase is used in severall Places, not in the same, but in severall senses and Acceptations. 2 When they treat not of the same, but of severall subjects. 3 When they speak not of the same, but severall parts of a thing. 4 When they speak not in severall places according to the same, but severall respects. 5 When they intend not the same, but severall times. These things well considered, will lay a notable foundation for reconciling all places of Scripture that seem to be any way opposite one to another. Take the illustrations of thē severally.

1. Scriptures seem opposite, but are not, when the same aaEx verbis sensum sequamur, & ex sensu rationem intelligamus, & ex ratione veritatem apprehendamus. Hilar. de Trinit. l. 5.word or phrase in severall places is used not in the same, but in severall senses and acceptations; for the same words have oft times severall significations. In such case, distinguish the severall Acceptations, and the Scriptures agree. As Paul saith, bbPhil. 2.12.Phil 2:12Work out your own salvation with feare and trembling. But Iohn saith, cc1 John 4.18.1 John 4:18There is no feare in love, but perfect love casteth out fear, &c. These places are not opposite: because the p. 39word [Fear] in Iohn signifies a base servile stavish fear; in Paul, a filial childlike religious fear. In this sense it is said of the dd2 King. 17.32, 33 with v 34.2 Kgs 17:322 Kgs 17:33Samaritās, they feared the Lord: & again they feared not the Lord, i. e. they feared the Lord servilly, and hypocritically for his Lyons, but they feared him not religiously▪ …ilially, sincerely. Not to feare God aright, is not to feare him at all. Again Christ saith, eeJohn 8.51.John 8:51If a man keep my saying, he shall never see death. But Paul saith, ffHeb. 9.27.Heb 9:27It is appointed to all men once to dye; yet here's no opposition; for Christ speaks of death spiritual and eternall: Paul of death temporal or corporall. Further Ieremiah saith, ggJer. 17.5.Jer 17:5Cursed be the man that trusteth in man; Christ saith,hhJohn. 653. except yee eat… the flesh of the Son of man, —yee have no life in you, by eating understand believing, v. 47. yet here's no opposition. [Man] signifies either meer man, who is vaine, deceitful, &c. Of him Ieremiah speaks: Or man subsisting in the second person of God; of him Christ speaks. Moses saith, God iiGen. 2.3.Gen 2:3rested on the seventh day from all his work, But kkJohn 5.17.John 5:17Christ saith, My father worketh hitherto and I worke, yet here's no opposition; For the works of God are either Works of Creation, whereby new kinds of Creatures are made; so Moses intended that God rested from his work; or Works of Conservation and Providence, sustaining and governing his works created, so Christ meant the father and he wrought p. 40still. Adde hereunto; Christ saith, llLuk. 14.26.Luke 14:26If any man come to me and hate not his father and mother, and wife and children, and brethren and sisters, yea and his own life also, he cannot be my disciple, But Paul saith, mmCol. 3.19.Col 3:19Husbands, love your wives, nnEph. 5.29.Eph 5:29No man ever yet hated his own flesh, yet no opposition; for Hatred is taken either Properly and absolutely; so understand Paul: or comparatively, a lesse love being counted hatred; of that, understand Christ. Moreover Paul saith, ooRom. 3.28.Rom 3:28Therefore we conclude that a man is justified by faith without the deeds of the law. But ppJam. 2.24.Jas 2:24Iames saith, yee see then how that by works a man is justified, and not by faith onelyonly, yet no reall opposition; For Iustification in Pauls sense, signifyes an instrumentall Application of Gods righteousnesse, viz. Jesus Christ to our selves, and so Faith alone justifies before God: but Iustification in Iame's sense signifies a Declarative Manifestation of the Truth of that Faith whereby we are justified, by the fruits and workes of it. Paul speakes of our justification before God: James of our justification be…ore men. Paul of the justification of our persons by Faith: Iames of the justification of our Faith it self, by works.

2. Holy Scriptures seeme opposite but are not, when they treat not of the same, but of severall subjects, or severall matters. As, Christ promised the Apostles, p. 41qqJoh. 16.13John 16:13When the Spirit of Truth should come, he should guide them into all truth. But Paul testifieth, that Peter erred, and rrGa…. 2.11. &c.was to be blamed; here are severall Subjects, viz. Doctrine and Practise, As to Doctrine the Apostles erred not therein, because they had it immediately from God. But as to matter of Practise, Peter there erred, dissembling fellowship with the Gentiles for feare of the Jewes. Nor were any of the Apostles exempted from sinne and errour in Practise. Again, It is said in one place, That ss… King. 2▪ …1.Elijah went up by a whirlewind into heaven. And in another, ttMal. 4.5.Mal 4:5Behold I will send you Elijah the Prophet, before the coming of the great and dreadfull day of the Lord. Yet these places oppose not one another, because here are severall Subjects spoken of; the former being Elijah the Tishbite; the latter Iohn the Baptist, the New-Testament-Elijah, so called because he came uuLuke 1.17.Luke 1:17in the Spirit and power of Elijah. Furthermore, Iohn the Baptist being asked, if he were Elias, xxJoh. 1.21John 1:21Answered, I am not; And yet yyMatt. 11.14 & 17.11, 12. Mark. 9 11 12, 13.Matt 11:14Matt 17:11Matt 17:12Mark 9:11Christ saith, Iohn Baptist was that Elias which was for to come. viz. Not personally, but virtually; so here's no opposition.

3. Scriptures seeme opposite but are not, when though they speak of the same matter or subject, yet they intend not the same, but severall parts therof. As Paul saith, zzRom. 7 18Rom 7:18In me dwels no good thing, And yet he saith, aaRom. 7.22Rom 7:22I delight in the Law of God; which doubtlesse is good. p. 42Yet these oppose not, because in the former Paul speakes of his carnall unregenerate part, in me, that is my flesh, dwels no good thing: in the latter of his spirituall regenerate part, I delight in the Law of God, after the inner man. Again; Christ saith, bbJoh. 14.28.John 14:28My father is greater then I. But Paul, saith, ccPhil. 2.5, 6.Phil 2:5Phil 2:6Christ Iesus being in the forme of God, thought it no robbery to be equall with God. Yet no opposition; for in Christs person are two Natures, viz. ddSee Joh. 1.14. 1 Tim 3.16 Gal. 4.4.John 1:141 Tim 3:16Gal 4:4of God and man; Now as Christ is God, so he is equall to the Father, as Paul meant: As Christ is man so the Father is greater then he, as himselfe said.

4. Scriptures seeme opposite and contrary, but are not, when they speak of things, not in the same, but in severall respects, notions or considerations. For the severall respect, removes all contradiction or opposition. As Christ saith, eeJoh. 5.31John 5:31If I beare witnesse of my selfe, my witnesse is not true. But elsewhere he saith ffJoh. 8.14John 8:14Though I beare record of my selfe, yet my Record is true. Yet here's no opposition indeed, because Christ speaks of bearing witnesse of himselfe in severall respects; In the former place, of bearing witnesse to himselfe, disjunctly and solely without the Father, so his witnesse were not true: In the latter of bearing witnesse of himselfe, conjunctly or jointly with the Father; so his witnesse of himselfe is true. Againe Iohn saith gg1 Joh. 3.91 John 3:9, He that is borne of God, committeth not sinne, nor can sinne. — And yet elsewhere, p. 43hhJoh. 1.8.10.John 1:8John 1:10If we say that we have no sin, we deceive our selves, and the truth is not in us. If we say that we have not sinned, we make him a lyar, &c. Yet here's no reall opposition; for in some respects they that are born of God, may be said to sin, in some respects they sin not. They have sinne originall in them; and actuall sin, through infirmity, &c. is done by them, while they are in this world: But they sin not as unregenerate men sin. viz. iiSee all these particulars largly opened in my Beleevers Evidences for eternal life. cap. 2. p. 38. &c1 Not against the Gospel-Remedy, Jesus Christ. 2 Not as under the Reign of Sinne; 3 Not with a full will; 4 Not presumptuously; 5 Not habitually; 6 Not with allowance of themselves in any bosome corruption; 7 Not totally and Finally. Furthermore, God saithkkMal. 3.6.Mal 3:6 I am the Lord, I change not; And elsewhere saith llJer. 18.8.10Jer 18:8Jer 18:10I will repent of the evil that I thought to do unto them. — And I will repent of the good wherewith I said, I would benefit them. Yet no reall contradiction; for in some sense God cannot repent, viz. Affectively, in respect of his essence, no nor in respect of his eternall Decree: In some sense, after the manner of men he is said to repent, viz. Effectively, in respect of his works which he effecteth, when he doth something crosse to what he had formerly done, as when he drowned the world, which he had made; dethroned Saul, whom he had annointed King, &c. Adde to these; it is said of Christs Kingdom mmIsai. 9.7. Luk, 1.33.Isa 9:7It shall have no end, but be established for ever. p. 44But Paul saith, nn1 Cor. 15 24.1 Cor 15:24Christ at the end shall deliver up the Kingdome to God even the Father. Yet no reall opposition, For, Christs Kingdome may be considered in divers respects, viz. 1 As it is Essentiall belonging to Christ as God: So he he shall never deliver up his Kingdome. 2 As Oeconomicall, Dispensatory or Mediatory; The Mediatory Kingdome of Christ is considerable in respect of, The substance of it, so Christ our Mediatour shall be head of his Church, and mysticall body for ever; The Circumstance of it, or manner of administration of it, by Word, Sacraments, Effusion of the Spirit, &c. And thus at last Christ shall deliver up the Kingdome to the Father, for then God in Christ, face to face, shall be an endlesse Sabbath, Sermon, Sacrament, all in all.

5 Finally, Scriptures may seeme but are not really opposite, when they intend not the same, but severall times. Or at least when they speake of the same times in severall respects. Distinguish wisely the times, and respects, and the opposition ceaseth, As oo2 King. 15.33.2 Kgs 15:33Iotham the sonne of Vzziah is said to Reigne sixteen yeeres in Ierusalem; And yet mention is made of the pp2 King. 15 30.2 Kgs 15:30twentieth yeer of Jotham son of Uzziah. Notwithstanding here's no reall opposition in this computation; For Iotham reigned alone onelyonly 16. yeers: but he reigned with his Father Vzziah (who could not mannage-the affaires of the Kingdome, being smitten with leprosie) 4. yeers before; in al 20 p. 45years. Again, Matthew saith, qqMat. 17.1.Matt 17:1After six dayes, Iesus taketh Peter, James, and John his brother, and bringeth them up into an high mountaine apart. But Luke saith rrLuk. 9.28Luke 9:28, About an eight dayes after these sayings, he took Peter, and John and James, and went up into a mountaine— yet no opposition: For 1 either it may be said, Luke's expression of, [about an eight dayes after,] hath a latitude, and may beare a day under: and Matthew's expression hath a latitude, [After▪ six dayes] and may beare a day or two over: 2 Or Matthew numbers the dayes exclusively, Luke inclusively. Furthermore the time of the Government by Judges, in the ssSee Key of the Bible. p. 137.Book of Iudges, is computed to be about two hundred ninety and nine years. But Paul in his Sermon at Antioch, saith, ttAct. 13.19, 20.Acts 13:19Acts 13:20And when he had destroyed seven Nations in the Land of Canaan, he divided their Land to them by Lot, And after that, he gave unto them Iudges, about the space of foure hundred and fifty years, untill Samuel the Prophet. Here seems to be a great opposition, but if things be well examined, there is none at all. Yet it may not be dissembled that this is so hard a knot, that it much puzzles writers satisfactorily to unty it. 1 Partly, because this Computation of 450. years, is so punctually confuted by this text, viz. to begin after Canaan was divided by Lot, and to end at Samuel exclusively. …Partly, Because that noted Chronology p. 46mentioned in 1 King. 6.1. assures us expresly, That the time from Israels coming out of Egypt till the beginning of the building of the Temple in the fourth yeere of Solomon, was precisely but 480. yeeres. But if we allow for the time of the Iudges 450. yeers, in this account; we shal find the whole time from going out of Aegypt till the Temples founding, will arise to 591 yeeres in all, viz. From

Their departure out of Aegypt, till their entrance into Canaan

40. yeere

Thence to Ioshuah's death, about

17. y.

Thence to Elies death, (for Samuels time is included in Sauls Reigne, Act. 13.21.) according to this supposition.

450. y.

Thence to the Death of David,

80. y.

Thence to the founding of the Temple in Solomons fourth yeere,

4. y.

In all,

591. yeeres.

So that in these regards, it is no easie matter clearly and undoubtedly to reconcile these times. Many opinions are offered in Writers to this end, yet most of them, if not all, labour under some inconvenience or other. To omit the variety of opinions, Let it suffice to mention only two, which learned men seem most to incline unto. uu…ez. Annot. in Act. 13.20. Ludovic. De Dieu Animadvers. in Act. Apost. c. 13. v. 20.Acts 13:20Some thinke, that here Paul intended not to reckon up the time while the Iudges ruled, (because so it were impossible to reconcile these foure hundred and fifty years with those foure hundred and eighty years, in 1 King. 6.1. as hath been intimated): p. 47but to point out at what time God gave Israel Judges, viz. after these things w^ch were declared. v, 17, 18, 19. viz. from the birth of Isaac, (which seems to be noted in that phrase, God chose our fathers, v. 17. among all people God choosing Abraham, among all Abrahams children choosing Isaac, and making a Covenant with him,) till the beginning of Iudges, which is computed to be foure hundred fourty seven years, that's about foure hundred and fifty years, wants but three years; and its usuall in Scripture to put the round number for the punctuall number. This Computation they make thus,

From Isaac's birth, to Iacobs birth, yeers

60.

From Iacobs birth to the going down into Egypt

130.

Thence to the Comming forth of Egypt,

210.

Thence to the entring into the land of Canaan

40.

Thence to the dividing of the Land by Lot,

7.

Which make up in all

447.

But this opinion is attended with these two inconveniences. 1. The present text in the Acts seems plainly to confine us for these foure hundred and fifty years, between the dividing of the land of Canaan by Lot, and the beginning of Samuels Rule; which limits this Computation transgresseth. 2. The number computed doth p. 48not exactly amount to foure hundred and fifty, wants three. xxBeroaldus, with others.Others therefore to avoid these inconveniences, confine and bound their computation according to this text, to the space of time betwixt the dividing Canaan by Lot, and Samuels Rule. And they thinke Paul reckoned up all the years mentioned in the Judges, and so they compute both the years of the Judges, and the years of Israels oppressours, distinctly and severally; (though the years of the Oppressours are indeed comprized under the years of the Iudges) and both together do punctually make up the foure hundred and fifty years, here mentioned in the Acts. As followeth,

The Iudges mentioned in the Book of Iudges, governed in all.

299. years.

To these adde the fourty years of Eli, who so long judged Israel, 1 Sam. 4.18.

40.

So the whole time of the Iudges rule, till Samuel, was,

339.

Israels Oppressours were

1. Cushan who oppressed them, Iudges 38.

8 years

2. Moab, Iudg. 3.14,

18.

3. Iabin, Iudg. 4.3.

…0.

4. Midian, Iudg. 6.….

7.

5. Ammon Iudg. 10.8.

18.

6. Philistims, Iudg. 13.1.

40.

So the whole time of their Oppressors, was

111.

Now adde these together▪ viz. the years p. 49of their Iudges, and the years of their Oppressours, three hundred thirty and nine, and one hundred and eleven, and the totall resulting is foure hundred and fifty years exactly; (only th…s inconvenience remaines, the same years are reckoned twice over, yet it is not in the same, but several respects). Now if out of the number of years, from departure out of Egypt, till the Founding of the Temple, as first computed viz.—591, You subduct the years of the Oppressours of Israel under their Iudges, which seems to be twice reckoned up, viz. one hundred and eleven years. The remaine is just foure hundred and eighty years, according to that of 1 Kings 6.1. And so the Scripture on all sides are reconciled accurately; And therefore this opinion seems most to be embraced.

VIII. Rule.

Learne that excellent Art of explaining and understanding the Scriptures, by the Scriptures. The Scriptures in some places speak more darkly and dubiously, in other places they expresse the same things more clearly and certainly: yyUbi apertius sententiae ponuntur, ibi discent dum est quomodo in locis intelligantur obscuris. Aug. de Doct. Christian. l. 3. c. 25.the doubtfull are to be explained by the certaine, as darke places by those that are clear, As Augustine noteth; As, Peter being to prove to the Iewes Christs resurrection by Scripture, viz. zzPsal. 16.10.Ps 16:10Thou wilt not leave my soule in hell, nor suffer thine holy one to see corruption: he alledgeth for clearing this another Scripture to evince that this promise was made to David concerning Christ, and could not properly be intended of David himselfe, aaAct. 2.…5. to 32.Acts 2:5–32Men and p. 50brethren let me speak freely to you, of the Patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore he being a Prophet, and knowing that God had sworne with an oath, &c. Certainly Scripture is the best expounder of it self, Scripture-exposition of it self, (as bbAug. de Doct. Chri. l. 3. c. 28.Augustine, and before him ccIren. l. 4. c. 63.Irenaeus observed) is most regular and safe. Let us (saith ddChrysostom. in Gen. Hom. 13.Chrysostome) attend to the Scope of Scripture, which interprets it selfe and suffers not his hearer to erre. The gold was not sanctified (saith eeOrig. in Matth. Hom. 25.Origen) without the Temple, no more any sense but what is drawn out of the Scripture. And most excellently ffHilar. de Trinit. l. 1. —Retulerit magis quam Attulerit.—Hilary, He is the best Reader, who interprets sayings by sayings; who brings not an interpretation to Scripture, nor imposeth a sense upon Scripture, but findeth a sense in Scripture, and drawes it from Scripture, &c.

Now that we may more successefully and clearly understand Scripture by Scripture, these ensueing particulars are to be observed.

1. That Iesus Christ our Mediatour, and the salvation of sinners by him, is the very substance, marrow, soule, and Scope of the whole Scriptures. As many ggJoh 5.39 Act. 3.18. &c. Act. 7 52. & 10 43. Rom. 10.4. 2 Cor 3.14, 16. Gal. 3.24. 1 Cor. 2.2. Revel. 19.10.John 5:39Acts 3:18Acts 7:52Acts 10:43Rom 10:42 Cor 3:142 Cor 3:16Gal 3:241 Cor 2:2Rev 19:10passages not obscurely intimate unto us. What are the whole Scriptures, but as it were the spirituall swadling-cloathes of the Holy child Iesus? 1 Christ is the truth and substance of all the types and shadows. 2 Christ is the matter and substance of the Covenant of Grace under all administrations therof; under the Old-Testament Christ is veyled, p. 51under the New Covenant Revealed. 3 Christ is the Center and meeting place of all the Promises, forhh2 Cor. 1.20.2 Cor 1:20 in him all the promises of God are yea, and they are Amen. 4 Christ is the thing signified, sealed, and exhibited in all the Sacraments of Old or New Testament, whether ordinary or extraordinary. 5 Scripture-Genealogies are to lead us on to the true Line of Christ. 6 Scripture-Chronologies, are to discover to us the times and seasons of Christ. 7 Scripture-lawes, are iiGal. 3.20.Gal 3:20our Schoole-Master to bring us unto Christ; the Morall by correcting, the Ceremoniall by Directing; and 8 Scripture-Gospel is Christs light, whereby we know him; kkJoh 10.4.5.John 10:4John 10:5Christs voice whereby we heare and follow him; Christs cords of love whereby we are drawn into sweet union and Communion with him; yea it is the llRom. 1.16. 1 Cor. 1.18.Rom 1:161 Cor 1:18power of God unto Salvation unto all them that believe in Christ Iesus. Keep therefore still Jesus Christ in your eye, in the perusall of the Scripture as the end, Scope, and substance thereof. For as the Sunne gives light to all the heavenly bodies: so Jesus Christ mmMal. 4.2Mal 4:2the Sunne of righteousnesse gives light to all the holy Scriptures.

2. Still remember how Iesus Christ is revealed in Scripture, gradually in Promises and Covenants, till the noon day of the Gospell shined most clearly. Especially in these more remarkeable Periods of time: 1 To Adam immediately upon his fall, most obscurely and imperfectly. 2. To Noah more clearly then to Adam. 3. To Abraham, Isaac and Iacob more p. 52clearly then to Noah. 4. To Moses and Israel at Mount Sinai more clearly then to Abraham. 5. To David and his seed more clearly then to Moses. 6. To Israel after the Babylonish captivity, more clearly then to David. 7. To the Church under the N. Testament, the N. Covenant is laid open more clearly then to all others. For, 1 God is a God of order, and he makes knowne his gracious contrivances orderly: 2 Christ and salvation by him are treasures too high and precious to be disclosed all at once to the Church: 3 The state of the Church is various, she hath her infancy, her youth, and all the degrees of her minority, as also her riper age; and therfore God revealed Christ not according to his own ability of revealing, but according to his Churches capacity of receiving: 4 This gradual revealing of Christ suits well with our condition in this world, which is not perfect but growing on to perfectiō, fully attainable in Heaven only. Now this gradual unveiling of the Covenant and promises in Christ, is to be much considered throughout the whole Scripture; that we may see the wisedome of Gods Dispensations, the Imperfection of the Churches Condition here, especially in her minority, and the usefulnesse of comparing the more dark and imperfect, with the more clear and compleat manifestations of the mysteries of Gods grace in Christ.

3. Well compare the texts, you would understand, with the Context: and note the nnIlle qui cor habet, quod praecisum est ju…gat Scripturae & legat superio…a vel inferiora, & in vēiet sensum, qu…m pravus vol…bat malé interpretari. Aug. de verb. Dom. Serm 49.coherence. For (though some Scriptures are laid p. 53downe in certain independing Aphorismes, like an heap of gold rings or distinct Jewels, as most part of the Proverbs; yet) the generality of the Scriptures is concatenated or linked together part with part like a golden chaine, intwisted or woven together like a curious silken web, one thing so depending upon another, as ooDictotum intelligentia, aut ex praepositis, aut ex consequentib…s expectetur. Hilar. de Trini…. l. 6.that they mutually help to the interpreting of one another. Consider therefore still the coherence and dependance, otherwise you will runne into a thousand misunderstandings. As where it is said, pp1 Pet. 4.18.1 Pet 4:18If the righteous scarcely be saved, where &c. A weak Christian perhaps is discouraged hereby, thinks he shall scarce ever come to heaven: now the context clears it, for the Apostle speaks qq1 Pet 4.17.1 Pet 4:17that judgement [or affliction] must begin at the house of God, Gods people; and thence argues to the certainty of wicked mens greater punishments: so that here [scarcely be saved] is to be understood not of spirituall and eternal salvation from hell, but of temporall salvation from temporall afflictions and persecutions, from which the righteous shall not be free.

4. Compare dark places with clearer, what is in one place veyled, is in another oft-times unveyled. As, with Parables rrMatth. 13.3. &c. with v. 18. &c.Matt 13:3conferre the exposition; with visions, ssRev. 1.12, 13, 16, 20.Rev 1:12Rev 1:13Rev 1:16Rev 1:20the Interpretation; with laws, ttMatth. 5.21. to the end of the chapt.Matt 5:21the explication thereof, &c. For as uuIn iis quae aperte in Scriptura posita sunt, inveniuntur illa omnia quae continent sidem, moresque vivendi. August. de doctrin. Christian. l. 2. c. 9. Ad obscuriores locutiones illustrandas de manifestioribus suman…ur exemplo. ibid. ubi apertiùs sententiae ponuntur, ibi discendum est quomodo, in locis intelligantur obscuris. Aug. de doct. Christian. l. 3. c. 25.Augustine hath observed, In those things that are plainly laid downe in Scripture, are found all things containing faith and manners; and places obscure are to be illustrated by those that are manifest.

p. 545. Explaine those places, wherein any matter or subject of Divinity is touched only occasionally or accidentally, with sundry other places wherein it is handled and insisted upon purposely and professedly, which are the very seate and chief fountain of the Argument. As if you would understand Iames, c 2. touching justification by works as well as faith, where justification is spoken of more accidentally; compare it with the Epistle to the Romans, c. 2, 3, 4 &c. wherein justification is purposely and fully handled. So if you would truly understand any texts about the matter of Creation, consult with places where the Creation is professedly handled, as in Gen. c. 1. and c. 2. and Psal. 104.

6. Parallel Types, with Anti-Types or things typified. The Types more familiarly lead us to the understanding and apprehending of things typified, and consequently more firmly fix them in our memories: The Anti-types more evidently unfold and unveyle the Types unto us. As, the Type of the brazen Serpent, xxNum. 21.9 with Joh. 3, 14 15.16.Num 21:9John 3:14paralleld with Christ the truth. The Type of Mannah, yyExod. 16 15. &c. and 17.6. with 1 Cor. 10.3, 4. John 6.Exod 16:151 Cor 10:31 Cor 10:4John 6and water out of the Rock, with the Anti-type Christ, whose body and bloud are meat and drinke indeed, &c.

7. Carefully ponder what Prophecyes and Promises are already actually fulfilled, and what remain further to be fulfilled in their season. For so farre as any Scripture clearly testifies the fulfilling of any of them, so farre we have a clear and undoubted Commentary p. 55upon them, As Isa. 7.14. fulfilled and so cleared, Matth. 1.22, 23. So Exod. 12.46. fulfilled and cleared, Iohn 19.26. So Isa 61.1, 2. fulfilled and cleared, Luk. 4.18, 19.21. with many such like; And where Prophecyes or Promises are found to be yet unfulfilled, we shall thereby be incited to study them, and the intended time of their Accomplishment, exercising faith and prayer thereupon.

8. Finally, Parallel heedfully the Old and New Testament together; and specially all those places in the Old Testament, which are in any respect alledged in the New Testament, whether 1 the phrase and words only, or 2 the sense and matter only, or 3 both words and matter, be cited. This would give wonderfull light to many hundreds of passages in the Bible. And for this end I have with much care and diligence compiled, a Parallel of the Places of the Old Testament, any way alledged in the New; and had once resolved to have inserted it in this place; But to avoid prolixity, I must now forbeare it, least the Porch prove too big for the building.

IX. Rule.

The last Direction I shall commend to the Reader for the improvement of heavenly dexterity in, and understanding of the holy Scriptures, is; Endeavour sincerely to practise Scripture, and you shall solidly understand Scripture▪ zzIs divinas Scripturas recte legir, qui verba vertit in opera. Bernard. in Tract. de Ord. vitae.Bernard said truely, He rightly reads the Scriptures that turne…s Words into workes; Knowing into Doing. The mightiest man in practise, p. 56will in the end prove the mightiest man in Scripture. Theory is the guide of Practice, Practise the Life of Theory. Where Scripture-contemplation and experience meet both together in the same person, true Scripture understanding must needs be heightned and doubled. To this effect is Christs promise aa…ohn 7.16, 17.My Doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God. To like purpose subscribes the experience of David. bbPs. 119.98.99 100.Ps 119:98Ps 119:99Thou through thy Commandements hast made me wiser then mine enemies: for they are ever with me. I have more understanding then all my Teachers: for thy testimonies are my meditation. I understand more then the Antients; because I keep thy Precepts.

These things (Christian Reader) I thought fit to commend to thee by way of Preface; But shall detaine thee no longer from the Perusall of the Book it selfe. The Lord, that ccIsa. 48.17.Isa 48:17teacheth his people to profit, advance thy spiritual profiting abundantly by both: So prayeth

He who earnestly desires to be serviceable to Iesus Christ, and usefull to his Church and people, Fran. Roberts. Augustine's, London, Aug. 26 — 1647 Aug. 21 — 1648

p. 1CLAVIS BIBLIORVM. THE KEY OF THE BIBLE: Unlocking The richest Treasury of the Holy Scriptures.

THE HOLY SCRIPTURES, Rom. 1.2. were written by Moses, the Prophets, the Apostles, and other holy men of God, Luk. 16.29.31. Eph. 2.20. and 3.5. and 2 Pet. 1.21. The Covenant of God with man in Christ the Mediatour, that substantiall or begotten WORD, p. 2Iohn 1.1. is the Principall Subject Revealed and explained in the whole Scripturall, or written WORD.

Gods COVENANT with man in Christ is represented to us in Holy Scripture principally two wayes. viz. 1. As Promised, fore-prophecied and typified In Christ to be manifested afterwards in the flesh. Hence called the Covenants of Promise, Eph. 2.10. Covenants, not Covenant: because of the severall Publications of the Covenant with more and more Augmentations, in severall Points or Periods of time. Thus the Covenant is made known in all the Bookes of Scripture, written before Christs comming: which are therefore called the OLD-COVENANT, Heb. 8.13. or the OLD-TESTAMENT, 2 Cor. 3.14.

2. As performed, fulfilled and actually accomplished in Christ already come, and manifested in our flesh in fulnesse of time, Gal. 4.4, 5. Heb. 9. Heb. 10. Thus the Covenant is most clearly and fully unveyled to us in all the Books of Scripture written since Christs coming; p. 3which are therefore stiled the NEW COVENANT or the NEW TESTAMENT Heb. 8.8. Matth. 26.28. Heb. 9.15.

Thus the whole BIBLE is distributed into the 1 Old; and 2 New Testament.

THE OLD TESTAMENT.

THE OLD TESTAMENT, (revealing the Covenants of promise) in respect of the Penmen whom the Holy Ghost imployed to write the Books thereof, is disparted by the Holy Ghost himselfe into two generall heads, viz. 1 Moses, and 2 the Prophets, Luk. 16.29.31. and 24.27. Iohn 1.45. or, The Law of Moses; and the Prophets, Act. 28.23.