The Middle Things — Isaac Ambrose

The Middle Things · Isaac Ambrose

CHAP. XIV.

SECT. 1. Of the nature of Reading the Scriptures, what it is.

THe ſecond Duty in reference both to ſecret, private and publike Ordinances, is Reading the holy Scriptures, which is nothing elſe but a kinde of holy conference with God, wherein we enquire after, and he reveals unto us himſelf and his will: when we take in hand therefore the Book of Scriptures, we cannot otherwiſe conceive of our ſelves then as ſtanding in Gods preſence, to hear what he will ſay unto us: So much the Prophet ſeems to imply, when he expreſſeth his conſulting with Gods Word, by that phraſe of going into the ſanctuary of God (i.Pſal. 73.17.) in going in unto God; as going into the Sanctuary is termed 2 Sam. 7.18.2 Sam. 7.18. ſo by reading the Word we come in unto God, we ſtand in the preſence of God, to enquire at his mouth.

SECT. 2. Of fit times and ſeaſons for Reading the Scriptures.

Eccles. 3.1.THere is a ſeaſon to every purpoſe under the Sun, ſaith Solomon; the obſervation whereof not onelyonly addes grace to every good action, but many times facilitates the work it ſelf we have in hand: Now the times and ſeaſons moſt convenien to this duty of reading the Scriptures, are (beſides the Sabbath) left to Chriſtian wiſdom; onelyonly we have general commands to be frequent and diligent in meditation of the Word, Joſh. 1.8. Pſal. 119.97. and the particular times may be either uncertain and occaſional, or conſtant and ſet.

For the firſt, we may have occaſions to read the Scriptures, to reſolve us in doubts, Pſal. 73.17. to comfort us in afflictions, Pſal. 119.50. to direct us in matter of advice, Pſalm 119.24. to guide us in our way, Pſal. 119.105. to aſſiſt us in temptations, Eph. 6.17. ſuch or the like occaſions may make us to have recourſe to the word extraordinarily.

For the ſecond, reſpect muſt be had both to order and proportion; for the former, viz. Order, godly men have accuſtomed to begin the day with religious exerciſes, as with prayer, Pſa. 5.3.— 55.17.—88.13. now although Prayer and the Reading of the Word be two diſtinct exerciſes, yet they mutually help one another, and conſequently are fit to be joyned together: And as we muſt thus begin the day, ſo it is very fit to cloſe up the day with the ſame duties: The evening was Davids time, Pſal. 55.17. and Iſaac's time, Gen. 24.63. For the latter, viz. Proportion of time to be allotted for this exerciſe, it muſt indifferently reſpect both the duty, that we read all Scripture, and the perſon that undertakes it; for more time is required of Huſbands, Parents, Magiſtrates, Miniſters, then of others; though all muſt ſet apart ſome time for this duty; but that I may generally commend the practice of this order and proportion to all, I ſhall compoſe a Calender, to ſhew how we may read all the Scriptures over in a year.

SECT. 3. Of the maner of preparation before the Reading of the Scriptures.

THere is a double preparation needful; as firſt to the undertaking, ſecondly to the performance of the duty: 1. For the undertaking of the work, we had need to be prepared with a firm and conſtant reſolution before we go about it, partly becauſe of the ſluggiſhneſs of our carnal natures to holy duties, and of our unconſtancy and unſtedfaſtneſs in perſiſting and going through with them to the end; and partly becauſe we know how dangerous it is to put one's hand to the plough and look back: Luke 9.62.Now the grounds upon which our hearts muſt be ſetled in the firmneſs of ſuch reſolution, muſt be drawn—

1. From the ſenſe of our own blindeneſs and ignorance, who of our ſelves have not the knowledge nor underſtanding of a man, Prov. 30.3.as Agur acknowledgeth.

2. From aſſurance that this is the means ordained by God to help us out of ignorance: We have a more ſure word of propheſie, 2 Pet 1.19.whereunto ye do well that ye take heed, as unto a light that ſhineth in a dark place, until the day dawn, and the day-ſtar ariſe in our hearts.

3. From the delight which we may finde in the uſe of it: This delight drew holy David to the continual meditation of it; Pſal. 119.96, 97.the ſweetneſs of the word ariſing out of its ſuitableneſs to his ſanctified nature, overcame David.

2. A mans heart (being thus confirmed, with a full purpoſe and ſetled reſolution to undertake and continue conſtantly in the ſtudy of the holy Scriptures) muſt be more particularly prepared to the work it ſelf,

Iames 1.21.1. By cleanſing the heart of all ſuperfluity and naughtineſs; of all worldly thoughts and cares, of all unquiet paſſions of anger, fear, joy, ſorrow, &c.

2. By awing the heart with due reverence of God before whom we ſtand, becauſe he can finde us out in all our failings, as knowing our very thoughts afar off, Pſal. 139.2. and 119 168.much more having all our ways before him, and being one who will not forgive our wilful tranſgreſſions: Such conſiderations will cauſe us to receive the Word with that trembling of heart which God ſo much reſpects.Iſ…. 66.2.

3. By ſtirring up in our ſelves a Spiritual appetite to the word,Pſal. 119.131 ſuch as Job found in himſelf, who eſteemed the words of his mouth more then his neceſſary food; and David in himſelf, who opened his mouth, and panted, and longed for his Commandments; which appetite ariſeth both from the ſenſe of our emptineſs (for the full ſoul loaths the honey comb) and from the fitneſs of the word to ſupply unto us whatſoever we want and hunger after,Prov. 27.7. as being the food of our ſouls.

4. By awaking our faith; and to this purpoſe we muſt conſider, that it is the word of him that ſpeaketh Righteouſneſs, whoſe faithfulneſs is to all generations; Iſa. 45.19. Pſal. 119 90. Rom. 1.16. 2 Cor. 10.5. Iſa 55.10, 11.and that God hath made it his power to ſalvation, mighty through him to caſt down ſtrong holds, and hath promiſed that it ſhall not return empty, but ſhall ſurely execute that for which it was ſent.

5. By ſoftning the heart, and making it plyable; and to this purpoſe we muſt caſt aſide our own wills and wiſdoms, which ſtiffens our hearts againſt Gods councels, and ſeek after the Spirit of tenderneſs, which is called, The opening of the heart, Acts 16.14.

6. By lifting up the heart unto God in prayer, to open our eyes, Pſal. 119.18. and 119.32. & 119.36. & 119 112. Ioh. 14.16, 30to enlarge our hearts, to incline our hearts to his teſtimonies, to keep them to the end, and (according to his promiſe) to ſend his Spirit, and to lead us into all truth: Some ſhort effectual prayer to this purpoſe, to cloſe up our meditations in this preparation of our ſelves to the reading of the Word, repreſenting unto God our dependance on him alone, to proſper us in the uſe of his own Ordinance, ſeldom returns without a gracious anſwer.

SECT. 4. Of the neceſſary Duties in Reading of the Scriptures.

THe duty now fallen upon, it is good for our profiting to obſerve theſe particulars:—

1. That (in the beginning of our reading the Bible, or of each book in the Bible) we view and read over ſome Analytical Table, that ſo we better mark the drift and ſcope of the holy Ghoſt, and that we may with ſingular eaſe and delight remember the ſame: To that purpoſe I have added ſuch a Table towards the end of this Chapter, which may well ſerve for the propoſed ends.

2. That we attend diligently to what we read: Now there is good reaſon for this attention, 1. Becauſe of the authority and wiſdom of him that ſpeaks; A childe muſt hear his father, Prov. 4.1.Prov. 4.1. and a Subject muſt attend reverently to the words of a Ruler, Job 29.21.Iob 29.21. yet none of them is our Potter as God is, Iſa. 63.4.Iſa 63.4. nor made us as he did, Pſal. 100.3.Pſal. 100.3. nor conſequently can challenge ſuch reſpect from us as he may. 2. Becauſe of the matter or ſubject which the Scriptures handle, not onelyonly for the weight and importance of thoſe high myſteries which are therein revealed,Iohn 5.39. but for the great intereſt which we our ſelves have in thoſe things,Deut. 29.29. as containing our evidences and directions, which we and our children muſt obſerve, that we may do them.

3. That we keep ſtill Jeſus Chriſt in our eye, in the peruſal of the Scripture, as the end, ſcope and ſubſtance thereof: What are the whole Scriptures, but as it were the ſpiritual ſwadling clothes of the holy childe Jeſus? 1. Chriſt is the Truth and Subſtance of all the Types and Shadows. 2. Chriſt is the ſubſtance and matter of the Covenant of Grace, under all adminiſtrations thereof; under the Old Teſtament, Chriſt is vailed, under the New Covenant, revealed. 3. Chriſt is the centre and meeting place of all the promiſes,2 Cor. 1.20. for in him all the promiſes of God are Yea and Amen. 4. Chriſt is the thing ſignified, ſealed and exhibited in the Sacraments of the Old and New Teſtament. 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-Laws are our ſchool-maſter to bring us unto Chriſt,Gal. 3.20. the Moral by correcting, the Ceremonial by directing. 8. Scripture-Goſpel is Chriſts light, whereby we know him; Chriſts voice, whereby we hear and follow him; Chriſts cords of love, whereby we are drawn into ſweet union and communion with him; yea, it is the power of God unto ſalvation, Rom. 1.16.unto all them that believe in Chriſt Jeſus; and therefore think of Chriſt ſtill as the very ſubſtance, marrow, ſoul and ſcope of the whole Scriptures.

4. That we obſerve ſome ſpecial paſſages, where we finde things repreſented unto us, either more weighty in themſelves, or more proper to our ſelves, for our particular uſe and occaſions. I deny not, but all Gods teſtimonies are wonderful in themſelves, Pſal. 119.129.Pſal. 119.129, All of them pure, ver. 140.140. All profitable to give underſtanding, ver. 130.130. And to cleanſe our ways, ver. 9.9. And to make the man of God perfect to every good work, 2 Tim. 3.16.2. Tim. 3.16. Yet there are ſome things in Scripture more important then others, and ſome more uſefull then others, for ſome perſons, times and occaſions: And to this purpoſe, I have in the end of this Chapter, compoſed ſome heads, or common places, for obſervation of ſuch profitable things.

5. That we approve and aſſent to that we read, both becauſe it is the truth of God, and becauſe till our judgement approve it, we cannot believe it, nor poſſibly bring our hearts to yield to it true and ſincere obedience: It is true, that every godly man at all times gives his aſſent to every truth of God revealed unto him, yet that aſſent is not alike firm at all times, becauſe the evidence by which he acknowledgeth it, is not alike clear at all times; but when it ſhines to us clearly, when men clearly diſcern the glory and beauty of thoſe heavenly myſteries, and taſte of the goodneſs of them, they cannot but raviſh readers with admiration, yea tranſport them with ſtrong and heavenly affections of love, joy and deſire, Pſal. 119. v. 97, 111, 131, 162.—obſerve, that it happens ſometimes ſuch ſpiritual raptures may ſeize on a man, even while he is reading the Scriptures; as the Diſciples hearts burned within them, Luke 24.32.whilst our Savior talked with them, going to Emmaus; and if ſo, then the heart opens it ſelf to cloſe with, and draw in that raviſhing object, which will neceſſarily inforce the ſoul to make a pauſe:— And theſe pauſes rather further then hinder us in our work, for a godly ſpirit quickned by ſuch ſweet refreſhings, receives increaſe of alacrity, and is thereby ſtrengthned to go on with much greater life, to the end of this holy exerciſe.

SECT. 5. Of Duties after reading the Scriptures.

THe end of ſtudying the Scriptures, is not onelyonly knowledge, but practice; wherefore after we have read any part of the Scriptures, our ſpecial care muſt be—

1. To recount and revolve in our mindes thoſe things we have read, and ſeriouſly to meditate on them.

2. To ſearch out the true ſenſe and meaning of the words, together with the ſcope unto which they are directed, and if our own underſtanding be too weak, we may do well to make uſe of other mens Writings or Conference.

3. To ſingle out and apply what is of more ſpecial uſe to our ſelves in ſuch ſort, as if we were ſpecially named in any Precept, Reproof, Promiſe, Commination, Conſolation, or the like, which is the moſt effectual means to awaken and ſtir up affections, and to ſet our endeavors, as manifeſtly appears in good Joſiah his example, 2 Chron. 34.20, 21.

4. To work thoſe things upon our hearts, till they warm our affections: This is beſt done—

1. By appropriating them unto our ſelves; for that which affects us, is that which moſt nearly concerns us.

2. By believing what we read as undoubtedly true; thus David believed, Pſal. 119.138.—151.—160.

3. By loving thoſe counſels of God which we embrace by faith, for their purity, perfection, righteouſneſs, and eſpecially for the uſefulneſs and wonderful benefit of them to our ſelves,Pſal. 119.63. & 119 98, 99. and 19 7. in quickning the ſpirit, in giving wiſdom, in converting the ſoul; theſe eminent excellencies of the Word, cannot chooſe but make theſe heavenly counſels precious in our eyes, and bring the ſoul to delight in them exceedingly.

5. To adviſe about, and to reſolve upon the means to bring all into practice, eſpecially for thoſe duties which are laid before us in reading the word, or ſome part of the word, at ſuch a particular time.

6. To examine our ways, how near they come up to the rule, or come ſhort of it; that on the one ſide we may be encouraged in conforming our practice to the Law, and withal rejoyce in the Grace of God, working in us with thankfulneſs; and on the other ſide, that we may be humbled and grieved for our failings, and driven to ſeek unto Chriſt, to make up our peace, and then look better to our ways for time to come, as David doth, Pſal. 119.131, 132, 133, 176.

SECT. 6. A Calendar purpoſed to ſhew how we might read over the Scripture ſeveral ways once in a year.

IN reading of Scripture, we ſpake of a proportion of time to be allotted for this Exerciſe; and that we may ſo proportion our reading with the time, that we read all the Bible or Scriptures over in a year, I bad compoſed a Calendar, ſhewing how we might read it over ſeveral ways.

As 1. by reading every day three Chapters or more in the Old Teſtament, and two or more in the New. 2. By reading three Chapters a day, and ſome more of the Pſalms. 3. By reading ſtrictly three Chapters a day of thoſe that edifie moſt. 4. By reading two Chapters a day, moſt of the Old Teſtament, and all of the New. 5. By reading onelyonly one Chapter a day out of ſuch Books as are principal, and a Rule for the reſt: But every private Chriſtian may with a little induſtry finde out this, or ſome other Calendar more beneficial to him; and therefore (not to ſwell this book needleſly) I ſhall leave it to him; onelyonly with this note, that after all theſe forms, it were not unprofitable, if he read at leaſt every morning a Pſalm, and every evening a Chapter of thoſe that edifie moſt in their order, which is now the conſtant uſe of a weak Chriſtian in his family duties.

SECT. 7. Of the Analyſis of the whole Bible, and eſpecially (as in the firſt-place) of the Old Teſtament.

IN reading of the Scripture (Section 4.) we ſpake of an Analitical Table, that ſo we might better mark the drift and ſcope of the Holy Ghoſt, and that we might with ſingular eaſe and delight remember the ſame: To this purpoſe I have annexed this Analyſis, 1. of the whole Bible; 2. of the ſeveral parts.

The whole Bible is divided into two Teſtaments,

Old.

New.

1. The Old Teſtament Chriſt divides into

the Law.

the Prophets.

1. The Law is in the Pentateuch of Moſes, comprehended in this verſe, —Geneſis, Exo: Levi: Numerorum, Deuteronomi.

Wherein is

1. The object of the Law to whom it was to be delivered, viz. To the Church in its Original, in—Geneſis.

2. The promulgation of the Law, which was delivered either

Joyntly, the Law Eccleſiaſtical & Civil in—Exodus.

Severally, the Law

Eccleſiaſtical and Civil, in— Leviticus.

Political, in—Numbers.

3. The repetition of the Law after once delivered in— Deuteronomy.

2. The Prophets are

1. Hiſtorical, declaring time paſt, comprehended in this verſe, —Joſhuae, Judicum, Ruth, Regum, Paralip. —Ez. Neb. Eſther.

2. Dogmatical, inſtructing for faith and life preſent, as —Job, David, Proverb: Eccleſia: Cantic:

3. Prophetical, foretelling things to come, as —Iſaiah, Jeremi. Thren. Ezekiel, Daniel que , Hoſe: Joel, Amos, Obedi. Jona. Micha. Nahum que , Habbakuk, Zephani: Haggai, Zachari: Malachia.

As for

Eſdra: Tobit, Judith, pars Eſth: Sapit: —Eccleſiaſtic.

Baruch, tres Pueri, Suſanna, Bel, Machabaei. —Non ſunt de Canone libri.

SECT. 8.

§. 1. Of the Pentateuch or Books of the Law.

Geneſis treats of the Church, to whom the Law was to be delivered.

Geneſis contains

1. The Creation of the Church; and therein

1. Of the great world in which it was to live. Chap. 1

2. Of the leſſer world, Man, of which it was to be

his Happineſs. Chap. 2

his Miſery. Chap. 3

2. The Conſtitution of the Church, which muſt be conſidered as it was in the two worlds.

1. The old world before the flood; wherein conſider

The propagation of ſin and puniſhment. Chap. 4

The conſervation of the Church. Chap. 5

The condemnation of the wicked world

Foretold. Chap. 6

Executed. Chap. 7

2. The new world after the flood in the ages of four men.

1. Noah; in whom conſider

His deliverance from the deluge. Chap. 8

His bleſſing from God. Chap. 9

His poſterity, as

United. Chap. 10

Diſperſed, out of which God choſe his Church. Chap. 11

2. Abraham; in whom conſider

His vocation in the former part of Chapter Chap. 12

His peregrination

1. Into Egypt, in the latter part of Ch. Chap. 12

2. Into Canaan. Chap. 13

His dealings or action

1. With Lot. Chap. 14

2. With God, who

Promiſed him iſſue, Chap. 15

Gave him a childe, and Chap. 16

Made his covenant with him.

Of which Covenant, conſider

1. The form. Chap. 17.

2. The fruit,

1. On Gods part, in the communication of his

Councels and ſecrets. Chap. 18

Benefits in

Delivering Lot. Chap. 19

Succoring Abraham. Chap. 20

Giving him Iſaac. Chap. 21

2. On Abrahams part, who is commended for his

Obedience and faith in offering Iſaac. Chap. 22

Love and juſtice in burying Sarah. Chap. 23

Providence and piety in marrying Iſaac. Chap. 24

3. Iſaac; in whom conſider

His iſſue or kindred. Chap. 25

His travels and troubles. Chap. 26

His Propheſies concerning the ſtate of the Church in his two Sons. Chap. 27

4. Jacob; in whom conſider his peregrination

Into Meſapotamia, where note

His journey thither. Chap. 28

His arrival and marriage. Chap. 29

His riches and children. Chap. 30

Into Canaan, where

His journey thither. Chap. 31

Arrival; and there

His congreſs with Eſau. Chap. 32, 33.

His progreſs with grief in

Dinahs rape. Chap. 34

Rachels death. Chap. 35, 36.

Joſephs ſelling. Chap. 37

Judahs inceſt. Chap. 38

Into Egypt, whither went

1. His Sons

Joſeph, in whom his

Affliction. Chap. 39, 40.

Dignity & preferment Chap. 41

The other Brethren. Chap. 42, 43, 44.

2. Himſelf, wherein

His ſending for by Joſeph. Chap. 45

Travelling thither. Chap. 46

Abode there; where his

Conferring. Chap. 47

Bleſſing. Chap. 48

Propheſying Chap. 49

Dying. Chap. 50

§. 2. Exodus treats of the Law-giving to the Church generally

Eccleſiaſtical

Political

together.

Exodus contains

I. The deliverance of the people to whom the Law was to be given.

1. Occaſion of it, The Tyranny of the Egyptians. Chap. 1

2. Inſtrument by whom effected (Moſes) of whoſe

1. Birth. Chap. 2

2. Calling. Chap. 3

3. Aſſiſtant, Aaron. Chap. 4

4. Sayings to the King of Egypt. Chap. 5, 6.

5. Signs which he wrought in Egypt

Confirming his calling Chap. 7

Confounding the king Chap. 8, 9, 10, 11.

3. Deliverance it ſelf, wherein the peoples

1. Departure out of Egypt. Chap. 12

2. Ratification of it by ſigns and obſervations. Chap. 13

3. Paſſage thorow the Red Sea. Chap. 14

4. Thankſgiving after they were over. Chap. 15

4. Conſequents of their deliverance,

1. Proviſion of victuals and neceſſaries, Quails and Manna. Chap. 16

2. Defence and protection from their enemies, Amalekites. Chap. 17

3. Adminiſtration of Juſtice by Jethro's counſel. Chap. 18

II. The delivery of the Law it ſelf unto the people; wherein conſider

1. How it was given by God,

1. The preparation before it. Chap. 19

2. Parts or kindes of it,

1. Moral, in two Tables of ſtone. Chap. 20

2. Judicial. Chap. 21, 22, 23.

3. Ceremonial

Feaſts. Chap. 24

Tabernacles & inſtruments. Chap. 25, 26, 27.

Prieſts and their garments. Chap. 28, to 31.

2. How it was taken and obeyed by the people.

1. Moral Law,

1. Their tranſgreſſion in the golden Calf. Chap. 32

2. Reconciliation to God by Moſes prayer. Chap. 33

3. Reſtitution of the Law by the finger of God. Chap. 34

2. Ceremonial; wherein is ſet down the building of the Tabernable, from Chap. 35, ad fin

§. 3. Leviticus treats of holy obſervations and perſons.

1. Sacrifices or offerings; their

1. Sorts or kindes, diſtinguiſhed by their

Matter, of which

Animalia. Chap. 1

Inanimata. Chap. 2

Occaſion for which they were

1. Good things from God. Chap. 3

2. Evils done by men. Chap. 4, 5.

2. Rites about them. Chap. 6, 7.

2. Perſons

1. Publique; viz. the Prieſts, their

1. Conſecration to their Office. Chap. 8

2. Execution of their Office. Chap. 9

3. Tranſgreſſion in their Office. Chap. 10

2. Private, in reſpect of their Sanctification.

1. Particular, of one man; where obſerve the ways whereby he is polluted— viz.

1. Eating. Chap. 11

2. Childebearing. Chap. 12

3. Leproſie. Chap. 13, 14.

4. Flux. Chap. 15

2. Common, of the whole Church, in things

1. Neceſſary, about which conſider

1. The Laws which concern either

1 Purification for ſins

Ordinary. Chap. 16

Extraordinary. Chap. 17

2. Information of their lives.

1. Oeconomical about marriages. Chap. 18

2. Political about their carriages. Chap. 19, 20.

3. Eccleſiaſtical: which laws conſider

1. Perſons. Chap. 21

2. Things. Chap. 22

3. Times,

Days. Chap. 23, 24.

Years. Chap. 25

2. Obligation of them by Promiſes and Threatnings. Chap. 26

2. Voluntary, Chap. laſt. Chap. 27

§. 4. Numbers, of Laws for moſt part Political, occaſioned by the muſtering of the people for their journey to Canaan.

Numbers. This ſtory contains

1. Their preparation to the journey; wherein

1. Their muſtering or numbering, which was either

Civil, of the people that were

1. Numbred. Chap. 1

2. Ordered. Chap. 2

Sacred, of the Prieſts that were

1. Numbred. Chap. 3

2. Ordered. Chap. 4

2. Laws given them, which are either

Common to all, about ſanctity in things

Neceſſary. Chap. 5

Voluntary. Chap. 6

Particular for the

1. Laity; viz. The Tribes. Chap. 7

2. Clergy; viz. The Prieſts & Levites. Chap. 8

3. Maner of their

1. Sanctification and order. Chap. 9

2. Progreſs or journey. Chap. 10

2. Their journeys, which are diſtinguiſhed by a ſtory of eight murmurings of the people:

1. For the tediouſneſs of their journey. Chap. 11

2. For loathſomneſs of the Manna.

3. For the emulation of Miriam and Aaron againſt Moſes. Chap. 12

4. For the ſedition of the Spies who

Murmured. Chap. 13

were plagued. Chap. 14

reconciled. Chap. 15

5. For the Conſpiracy of the three Levites, Corah, Dathan and Abiram. Chap. 16

6. For the indignation of the people at the former judgements; wherein

Their murmuring. Chap. 17

Their reconciling

Perſons. Chap. 18

Maner. Chap. 19

7. For want of water. Chap. 20

8. For weariſomneſs of the way. Chap. 21

3. Their ſtations or abode when they came near to Canaan, which hath two ſtories that concern

1. The People who were to inherit, conſidered as

1. Conquerors of their Enemies. Chap. 22.

2. Encountred by Magick Arts, Balaam. Chap. 22, 23, 24.

3. Diſordered with Idolatry and fornication. Chap. 25

4. Reconciled, and again muſtered. Chap. 26

5. Furniſhed with a new Prince. Chap. 27

6. Inſtructed about ſacred things

Neceſſary. Chap. 28, 29.

Voluntary. Chap. 30

2. The Inheritance it ſelf, conſidered

1. In a part of it

1. Conquered. Chap. 31

2. Diſpoſed. Chap. 32

Where by a digreſſion their journeys are reckoned all together. Chap. 33

2. The whole, wherein are ſet down

1. The Bounds or Diviſion of the Land. Chap. 34

2. The Law, concerning the inheritance of the

Prieſts. Chap. 35

People. Chap. 36

§. 5. Deuteronomy is a Repetition of the Law.

1. Preparation of the People to receive the Law by Moſes

1. Rehearſal of Gods bleſſings to them in peace. Chap. 1

2. Good ſucceſs which they had in War. Chap. 2, 3.

3. Councel. Chap. 4, 5.

2. Promulgation of the Law given to the people.

1. The propounding of it.

2. The expounding of it, namely, the

1. Moral Law,

generally. Chap. 6, 7, 8, 9, 10, 11.

ſpecially. Chap. 12, 13.

2. Ceremonial Law. Chap. 14, 15, 16

3. Judicial Law, as it was either

Common to all. Chap. 17

Singular for

Prieſts. Chap. 18

People. Chap. 19

War. Chap. 20

Civil juſtice. Chap. 21, to 27.

3. Confirmation of the Law after it was given— By

1. Signs. Chap. 27

2. Promiſes and Threatnings. Chap. 28

3. Renovation of the Covenant. Chap. 29, 30.

4. The Election of a new Captain. Chap. 31

5. Propheſies. Chap. 32, 33.

Chap. 34 4. Concluſion of all by the death of Moſes.

Hitherto of the Law.

Now of the Prophets, which are either

Hiſtorical, called the Anterior Prophets.

Doctrinal, called Hagyographa.

Prophetical, called Poſterior Prophets.

SECT. 9.

§. 1. Of Prophets Hiſtorical. Ioſhua: Conſider —

Joſhua contains

1. His calling to the Government. Chap. 1

2. His acts in his Government,

1. time of War; where note

1. The ſending of the Spies. Chap. 1

2. Their miraculous paſſage over Jordan, with the conſequents. Chap. 3, 4, 5.

3. The beſieging and winning of Jericho. Chap. 6, 7.

4. Winning of Ai. Chap. 8

5. Covenanting with the Gibeonites ignorantly. Chap. 9

6. Victory over five Kings. Chap. 10

7. Battel with the remnant of the Canaanites. Chap. 11

8. All repeated. Chap. 12

2. In time of Peace,

1. Diviſion of the Land. Chap. 13, to 21.

2. Diſmiſſion of the Tranſ-Jordanians. Chap. 22

3. Celebration of the Parliament. Chap. 23

4. Death of Joſhua. Chap. 24

§. 2. Iudges: Story of the Jews under the Government of the Judges.

Judges contains

1. The occaſion of that Government. Chap. 1, 2.

2. Narration of the Peoples ſtate

1. Under Governors,

Othniel, Ehud, Shamgar. Chap. 3

Deborah. Chap. 4, 5.

Gideon. Chap. 6, 7, 8.

Abimelech. Chap. 9

Jephtha. Chap. 10, 11, 12.

Samſon. Chap. 13, to 17.

2. Without Governors; wherein of their monſtrous ſins and Civil Wars. Chap. 17

§. 3. Ruth, a Moabitiſh woman; of her Piety.

Ruth contains Her

1. Converſion. Chap. 1

2. Converſation. Chap. 2

3. Marriage,

1. Procured. Chap. 3

2. Celebrated. Chap. 4

§ 4. Hitherto of the ſtate of the Jews under Judges: Now under Kings till the Captivity.

1. As the Kingdom was united, in Books of Sam. where the Kings are by

1. Election, 1 Sam.

2. Succeſſion, 2 Sam.

2. As it was divided, in the Books of Kings, under

Solomon, 1 Kings.

Other Kings, 2 Kings.

3. As it was in both ſtates, more fully conſidered in the Books of Chronicles.

§. 5. Firſt Book of Samuel. Jews ſtate under Kings Elect.

1 Samuel contains

1. Time of change of Government in Samuels days; whoſe birth is deſcribed Chap. 1, & part 2.

2. Occaſion of the change; viz. wickedneſs of the Sons of

Eli, which is

Threatned. Chap. 2, 3.

Puniſhed. Chap. 4, 5, 6, 7.

Samuels Sons. Chap. 8

3. Story of the Kings.

1. Saul; of whoſe

1. Election, as he was

Called. Chap. 9

Confirmed by

1. Inauguration. Chap. 10

2. Conſent of the People. Chap. 11

3. Reſignation of Samuel. Chap. 12

2. Rejection, with the true cauſes of it. Chap. 13, 14, 15

2. David his

Proſperity,

His vocation to his Kingdom. Chap. 16

Victory over Goliah. Chap. 17

Adverſity,

1. His exile and baniſhment,

1. The cauſe of it. Chap. 18

2. The kindes of it, viz.

In his own Country. Chap. 19, 20.

Out of it, amongſt

Philiſtims. Chap. 21

Moabites. Chap. 22

2. His perſecutions; wherein

1. The grievouſneſs appears

1. By the diverſity of places whither he fled. Chap. 23, to 27.

2. Flight to his enemies, with whom he lived. Chap. 27, to 30.

2. The end of them. Chap. 31

§ 6. Second Book of Samuel under the Succeſſive Kings.

2 Sam. contains

1. The tidings of Sauls death. Chap. 1

2. The unlawful Succeſſor of Saul, Iſhboſheth, whoſe

Promotion. Chap. 2

Dejection. Chap. 3, 4.

3. The true Succeſſor (David) whoſe

Inauguration. Chap. 5

Government

Good,

1. In Religious things. Chap. 6, 7.

2. In War. Chap. 8

3. In Political things. Chap. 9, 10.

Bad, where his ſins

1. Committed. Chap. 11

2. Confeſſed. Chap. 12

3. Puniſhed with judgements

Internal.

External.

1. Internal or domeſtick puniſhments,

1. Amnons inceſt. Chap. 13

2. Abſoloms ſedition,

The occaſion. Chap. 14

Beginning. Chap. 15

Progreſs. Chap. 16

Iſſue. Chap. 17, 18, 19

2. External and publike,

1. The kindes of it,

1. Sedition of Ziba. Chap. 20

2. Famine. Chap. 21

2. Events of it,

Good, as

Thankſgiving. Chap. 22

Propheſie. Chap. 23

Evil. Chap. 24

§. 7. Kings two Books treat of the Kingdom as divided.

1 Kings contains

1. The increaſe of the Kingdom under Solomon, wherein

1. His inſtitution to be King. Chap. 1

2. Conſervation in the Kingdom. Chap. 2, 3.

3. Adminiſtration of it:

Where his glorying in his

Family. Chap. 4

Buildings. Chap. 5, ad 9.

Riches. Chap. 10

2. Decreaſe:

1. Occaſion or cauſes,

Sins of Solomon.

Juſtice of God. Chap. 11

2. Beginners of it,

1. Authors of the diviſion, Rehoboam and Jeroboam: Chap. 12, 13, 14

2. Their Succeſſors, whoſe reigns are handled

Briefly. Chap. 15

More largely in reign of Ahab.ad finem.

§. 8. Second Book of Kings; of the decreaſe of the Kingdoms of Iſrael and Judah.

2 Kings contains

1. Their continuance of defection together.

1. Of the Kings of Iſrael apart,

Ahaziah. Chap. 1

Joram. Chap. 2, ad 9.

Jehu. Chap. 9, 10.

Joaſh. Chap. 11, 12.

Jehoahaz-Joas. Chap. 13

2. Of both Kingdoms together. Chap. 14, ad 18.

2. A ſpecial ſtory of the defection of the Kingdoms of Judah,

1. Their decay. Chap. 18, ad 22.

2. Their repair. Chap. 22, 23.

3. Their final deſtruction. Chap. 24, ad fin

§. 9. Firſt Chronicles.

1 Chron. contains

1. The beginning of the Kingdom of Iſrael, wherein

1. Genealogy of the world from Adam to Jacob. Chap. 1

2. Particularly of the Nation of Iſraelites in 12 Tribes. Chap. 2, ad 9.

2. The Adminiſtration of the Kingdom

1. Under Saul. Chap. 9, 10.

2. Under David, whoſe

Entrance

Acts

are deſcribed.

1. Davids entrance into his Kingdom,

His inauguration. Chap. 11

His followers. Chap. 11, 12

Care of Religion. Chap. 13

Confirmation in his Kingdom. Chap. 14

2. Davids Acts,

1. In the progreſs of his reign,

Good, for

Religion, and Gods ſervice. Chap. 15, 16, 17

War. Chap. 18, 19, 20

Evil. Chap. 21

2. Towards end of his reign, in his old age.

1. His courſes again for Religion. Chap. 22, ad 26.

2. His order for the Commonweal. Chap. 27

3. The Parliament a little before his death, and events of it. Chap. 28, 29.

§. 10. Second Chronicles.

2 Chron. contains

1. The increaſe of the Kingdom under Solomon, whoſe

1. Vertues. Chap. 1

2. Buildings both

Sacred. Chap. 2, ad 7.

Civil. Chap. 8

3. Condition and death. Chap. 9

2. The decreaſe in the the reign of

Rehoboam. 10, 11, 12.

Abia. 13.

Aſa. 14, 15, 16.

Joſaphat. 17, 18, 19, 20

Joram. 21.

Ahaziah. 22.

Jo…h. 23, 24.

Amaziah. 25.

Uzziah. 26.

Jotham. 27.

Ahaz. 28.

Hezekiah. 29, ad 33.

Manaſſeh. 33.

Amon. 33.

Joſiah. Chap. 34, 35.

Jehoaz.

Jehoiachim.

Jechoniah. Chap. 36

Zedochiah.

§. 11. Ezra, of the return of the People from Babylon.

1. Of the maner of it. Chap. 1, 2.

2. Of the end of it; viz. Reſtoring of Religion and Government. Chap. 3

2. Of the hindrance,

1. Raiſed by the

Samaritans. Chap. 4

2. By the Governors of the Land of Canaan. Chap. 5

2. Removed by

1. Cyrus. Chap. 6

2. Ezra, of whoſe

Journey. Chap. 7, 8.

Reformation which he wrought. Chap. 9, 10.

§. 12. Nehemiah treats of

1. The repair of the buildings, the

1. Cauſes of it. Chap. 1, 2.

2. Work it ſelf, which was

Begun. Chap. 3

Hindred. Chap. 4, 5, 6.

Finiſhed. Chap. 7

2. Reformation, Political and Eccleſiaſtical. Chap. 7, ad 14.

§. 13. Eſther contains a ſtory of a miraculous deliverance of the Jews.

1. The means of it; viz. Eſther. Chap. 1, 2.

2. The maner of it,

1. The greatneſs of the danger. Chap. 3, 4

2. Degrees of the deliverance

1. The interceſſion of the Queen. Chap. 5

2. Fruſtrating the advice of Haman. Chap. 6, 7.

3. Confirmation of the deliverance.

1. Revoking the Decree. Chap. 8

2. Puniſhing adverſaries. Chap. 9

3. Peace of the Jews. Chap. 10

Hitherto of the Books Legal and Historical.

Now of the Books Dogmatical or Sapiential, which concern either

A ſingular ſubject, as Job.

A common ſubject, as

Davids Pſalms.

Solomons

Prove…bs.

Eccleſiaſtes.

Canticles.

SECT. 10.

§. 1. Of Prophets Dogmatical. Iob contains

A Dialogue:

1. The occaſion, his

1. Proſperity. Chap. 1

2. Adverſity. Chap. 2

3. Sin. Chap. 3

2. The ſorts, and ſo obſerve the ſpeeches of

The Diſputants,

Eliphaz. Chap. 4, 5.

Job. Chap. 6, 7.

Bildad. Chap. 8

Job. Chap. 9, 10.

Zophar. Chap. 11

Job. Chap. 12, 13, 14

Eliphaz. Chap. 15

Job. Chap. 16, 17.

Bildad. Chap. 18

Job. Chap. 19

Zophar. Chap. 20

Job. Chap. 21

Eliphaz. Chap. 22

Job. Chap. 23, 24.

Bildad. Chap. 25

Job. Chap. 26, ad 32.

The Moderators,

1. Elihu. Chap. 32, 33.

2. God. Chap. 34, ad 41.

An Epilogue. Chap. 42

§. 2. The Pſalms are by the Hebrews divided into five Books.

1. From Pſal. 1. to the end of Pſal 41. concluded with Amen and Amen.

2. From Pſal. 42. to the end of Pſal. 72. ſhut up with Amen and Amen.

3. From Pſal. 73. to the end of Pſal. 89. cloſed with Amen and Amen.

4. From Pſal. 90. to the end of Pſal. 106. ending with Amen, Halleluiah.

5. From Pſal. 107. to the end of Pſal. 150. concluding with Halleluiah.

This diviſion ſeems to ariſe from the peculiar cloſe of theſe five Pſalms.

Others divide them into two parts, ſome

Directed from Man to God, as the Praying and Thankſgiving Pſalms.

Directed from God to Man, as

The Exhortatory

Conſolatory

Didactical

Prophetical

Pſalms.

In ſtead of a more exact and orderly method, the Reader may obſerve in the end of this Chapter ſome particulars for his better underſtanding in reading the Pſalms.

§. 3. Proverbs contains Rules of life,

1. General, about piety, wherein

1. What we muſt do. Chap. 1, 2, 3, 4.

2. What we muſt avoid. Chap. 5, ad 10.

2. Special, and ſo the life of man is informed by all ſorts of Rules,

Political.

Oeconomical. Chap. 10, ad fin,

Moral.

§. 4. Eccleſiaſtes treats

1. Of the vanity of all earthly things, proved by Solomons obſervations in

His own eſtate. Chap. 1, 2.

Conditions of all ſorts of men. Chap. 3, ad 10.

2. Rules to be obſerved in this vain life of ours. Chap. 10, 11, 12

§. 5. Canticles. Deſcriptions of the love 'twixt Chriſt and his Church,

In ſpeeches

1. Twixt Chriſt and Church. Chap. 1

2. Church and Chriſt. Chap. 2

3. Church. Chap. 3

4. Chriſt. Chap. 4

5. Church. Chap. 5

6. Church and Chriſt. Chap. 6

7. Church. Chap. 7, 8.

Theſe are the Books Dogmatical: Now follows Prophets

Four greater.

Twelve leſſer.

SECT. 11.

§. 1. Of Prophets Prophetical.

Iſaiah contains Propheſies

1. Legal,

1. Reproving and correcting ſins

Of the Iews. Chap. 1, ad 11.

With comfort to the Elect. Chap. 11, 12.

2. Threatning

1. Enemies of Gods people,

The particular Nations threatned. Chap. 13, ad 24.

The general uſes of theſe threatnings. Chap. 24, ad 28.

2. Iſraelites. Chap. 28

3. Iews themſelves, whoſe captivity is denounced with mixt comforts in Chriſt. Chap. 29, ad 36.

2. Hiſtorical. Chap. 46, ad 40.

3. Evangelical, concerning their

1. Deliverance from, and preſervation in Captivity. Chap. 40, ad 49.

2. Kingdom of Chriſt, about which he makes eight Sermons or Speeches

1. Of Chriſt. Chap. 49, 50, 51.

2. Of God. Chap. 52

3. Of the prophets expounding

1. Story of Chriſt. Chap. 53

2. Fruit of his Kingdom. Chap. 54

4. Of God

Promiſing. Chap. 55

Exhorting. Chap. 56, 57.

5. Of the Prophets

Reproving hypocriſie. Chap. 58, 59.

Exciting the Church. Chap. 60

6. Of Chriſt. Chap. 61, 62.

7. Of the Church. Chap. 63, 64, 65.

8. Laſtly of God. Chap. 66

§. 2. Ieremiah contains

1. A Prologue concerning the Prophets calling. Chap. 1

2. Sermons concerning the

1. Jews, either in

Judea, in the reign of

Joſiah. Chap. 2, ad 21.

Zedechiah. Chap. 21, ad 25.

Jehoiachim. Chap. 25, 26, 27

Zedechiah again. Chap. 28, ad 35.

Jehoiachim again. Chap. 35, 36.

Zedechiah again. Chap. 37, ad 43.

Egypt. Chap. 43, ad 46.

2. Enemies of the Jews. Chap. 46, ad 52.

3. An Epilogue Hiſtorical. Chap. 52

§. 3. Lamentations contain the mournings of this

Church. Chap. 1

Prophet. Chap. 2

Church. Chap. 3

Prophet. Chap. 4

Church. Chap. 5

§. 4. Ezekiel contains

1. The Preface, which concerns

1. God, and his majeſty. Chap. 1

2. The Prophet, and his

Fearfulneſs. Chap. 2

Confirmation. Chap. 3

2. Propheſies themſelves, which contain

1. Objurgation, or reproof of the impiety of the Jews, with their judgements, in 17 Serm. from Chap. 4, ad 25.

2. Comminations againſt the enemies of the Jews, in eight Sermons, from Chap. 25, ad 34.

3. Exhortations and encouragements to the Jews, to

Repentance, and

Hope of delivery,

in ſix Sermons. Chap. 34, ad 40.

4. Conſolations in one continued Propheſie of their Spiritual deliverance by Chriſt in viſions. Chap. 40, ad fin.

§. 5. Daniel contains

1. An Hiſtory of things done in the Kingdoms both of the

Babylonians and Chap. 1, ad 7.

Perſians.

2. A Propheſie of things to be done,

1. Many calamities to be executed. Chap. 7, ad 12.

2. Final deliverance and glory of the Elect. Chap. 12

§. 6. Hoſea is

1. Parabolical; and ſo the Propheſie is

Propounded. Chap. 1

Applyed. Chap. 2

Repeated. Chap. 3

2. Plain; and ſo is either a

1. Commination or invective, in three Sermons,

1. In Chap. Chap. 4

2. In Chap. Chap. 5, 6, 7.

3. In Chap. Chap. 8, 9, 10.

2. Conſolation. Chap. 11, ad 14.

§. 7. Ioel contains

1. A Commination of Famine. Chap. 1

2. An Exhortation to Repentance. Chap. 2

3. A Conſolation to penitents. Chap. 3

§. 8. Amos contains

1. A Commination againſt

1. Enemies of Gods people. Chap. 1

2. Jews and Iſraelites, and that in

Plain words, againſt their

Idolatry. Chap. 2

Violence. Chap. 3

Indignity, pride,

Inhumanity, luxury Chap. 4, 5, 6.

In a threefold type. Chap. 7, 8, 9. ad finem.

2. A Conſolation, from the 11 verſe of the 9. Chap.

§. 9. Obadiah

1. Doth teſtifie to Chap. 12 ver.

2. Dehorts to Chap. 17 ver.

3. Comforts Chap. ad finem.

§. 10. Ionah

Deſcribes the two callings of Jonas; in the

Firſt, the

Maner of it. Chap. 1

Effect of it, Prayer. Chap. 2

Second,

His Sermons to the Ninevites, and their Repentance. Chap. 3

The effect of their Repentance in Jonah Chap. 4

§. 11. Micah contains five Sermons.

1. Threatning againſt the whole Kingdom. Chap. 1, 2.

2. Threatning againſt the Magiſtrates. Chap. 3

3. Conſolations in God and the Meſſias. Chap. 4, 5.

4. Commination. Chap. 6

5. Conſolation again. Chap. 7

§. 12. Nahum.

Nahum threatens deſtruction to the Aſſyrians, which is

1. Propounded. Chap. 1

2. The means ſhewed. Chap. 2

3. The cauſe of their ſins. Chap. 3

§. 13. Habakkuk.

Habakkuk contains a

Dialogue betwixt God and the Prophet. Chap. 1, 2.

Prayer. Chap. 3

§. 14. Zephany.

Zephany contains three Sermons,

1. A Commination. Chap. 1

2. An Exhortation. Chap. 2

3. A mixture of both. Chap. 3

§. 15. Haggai.

Haggai

Firſt, Exhorts to build the Temple. Chap. 1

Secondly, comforts with Propheſie of Chriſts Kingdom. Chap. 2

§. 16. Zachariah contains

1. Types and viſions,

1. Hortatory,

Generally to all the People. Chap. 1, 2.

Specially unto the Prieſts. Chap. 3, 4.

2. Monitory. Chap. 5, 6.

3. Conſolatory. Chap. 6

2. Speeches and Sermons,

1. Doctrinal, of things preſent, about Gods ſervice. Chap. 7, 8.

2. Prophetical, of things that concern Chriſts

Incarnation. Chap. 9, 10.

Paſſion. Chap. 11, 12, 13.

§. 17. Malachy.

Malachy

1. Chides for

1. Perfidiouſneſs in Gods ſervice. Chap. 1

2. Pollution of marriage, and blaſphemy. Chap. 2

2. Comforts in the Promiſe of

Chriſt. Chap. 3

His forerunner. Chap. 4

SECT. 12.

§. 1.

The New Teſtament contains Books

1. Hiſtorical; viz. Four Evangeliſts and Acts.

2. Doctrinal, in Epiſtles of Paul, James, Peter, John, Jude.

3. Prophetical, in the Revelation.

The Books for memories ſake, are compriſed in theſe verſes,

Mattheus, Marcus, Lucas, Johannes & Acta.

Roma. Corin. Galatus, Epheſi. Philip. Coloſenſes.

Theſſalo. Timotheum, Titum, Philemon, Hebraeos.

Jacobus, Petrus, Johannes, Juda, Revelat.

Of Books Hiſtorical. Matthew ſpeaks of Chriſt in his

1. Perſon, as of

Birth. Chap. 1

Education. Chap. 2

2. Office,

1. In his preparation unto his Office in his

Forerunner, John Baptiſt. Chap. 3

Himſelf, who was

Baptized. Chap. 3

Tempted. Chap. 4

2. Execution of his Office.

1. Prophetical in teaching, whoſe doctrine is

1. Briefly propounded. Chap. 5, 6, 7.

2. Largely expounded and confirmed; and ſo he

1. Teacheth, and confirmeth by Miracles of all ſorts. Chap. 8, ad 19.

2. Reproves, and confuteth the practice and doctrine of the Phariſees. Chap. 19, ad 24.

3. Foretells, and propheſies the deſtruction Urbis & Orbis. Chap. 24, 25.

2. Sacerdotal, in his Paſſion and Sacrifice for the ſins of the world. Chap. 26, 27.

3. Regal, in reſpect of the beginning and manifeſtation of it. Chap. 28

§. 2. Mark treats of

1. Chriſts life, and herein of his

Forerunner. Chap. 1

2. Saying and doings,

1. Before his transfiguration, and ſo reports both his

Oracles. Chap. 2

Miracles. Chap. 2, ad 9.

2. In his transfiguration. Chap. 9

3. After it, and that

Before he entred the City. Chap. 10

In his entrance,

Diſputation. Chap. 12

Prediction. Chap. 13

2. Chriſts death, where

1. Antecedents before it. Chap. 14

2. Maner of it. Chap. 15

3. Conſequents after it. Chap. 16

§. 3. Luke treats of Chriſts

1. Life

1. Private, wherein

1. His conception. Chap. 1

2. His birth and education. Chap. 2

2. Publike, in preaching the Goſpel, where his

1. Preparation to it. Chap. 3

2. Performance of it, and that either

Alone by

Teaching. Chap. 4

Doing. Chap. 5

With others, viz. his

Apoſtles, whom he

Calls and inſtructs. Chap. 6, 7, 8.

Sendeth. Chap. 9

Seventy Diſciples. Chap. 10

2. Death:

1. Antecedents of it: where conſider the things he did and ſpake,

1. In his journey to Jeruſalem, where he taught of

Inward worſhip of God,

Prayer. Chap. 11

Faith. Chap. 12

Repentance, in

Cauſes moving to it. Chap. 13

Hindering of it. Chap. 14

Effects of it. Chap. 15

Outward worſhip, where

1. What we muſt avoid

Abuſe of riches. Chap. 16

Scandal. Chap. 17

2. What we muſt do. Chap. 18

2. When he came to Jeruſalem, how he was

1. Received. Chap. 19

2. Diſputed. Chap. 20

3. Propheſied. Chap. 21

2. Maner of his death. Chap. 22, 23.

3. Conſequents after it. Chap. 24

§. 4. Iohn treats of Chriſts

1. Perſon. Chap. 1

2. Office: which he performed in his journey to three Feaſts:

1. Of the Paſſover,

1. In Cana, from whence he ſent out. Chap. 2

2. While he abode at the Feaſt. Chap. 3

3. In his return by Samaria. Chap. 4

2. Of Pentecoſt, where

1. He cured the Palſie. Chap. 5

2. Fed the people. Chap. 6

3. Of Tabernacles, where note

1. His coming to Jeruſalem. Chap. 7

2. His abode there, his

Diſputation. Chap. 8

Works. Chap. 9

Sermon. Chap. 10

3. His departure thence. Chap. 11

4. To the Celebration of the true Paſſover, about his death.

1. What went before it,

1. His deeds,

1. Entrance to the City. Chap. 12

2. Waſhing his Diſciples feet. Chap. 13

2. His ſpeeches,

1. At ſupper time. Chap. 14

2. As they went to the garden

1. Monitory. Chap. 15

2. Conſolatory Chap. 16

3. Supplicatory Chap. 17

2. The maner of it. Chap. 18, 19.

3. Conſequents of it; viz. his appearance to his diſciples,

Converſing in Judea. Chap. 20

Fiſhing in Galilee. Chap. 21

§. 5. Acts, A Hiſtory of the Apoſtles.

1. A general of all,

1. Of their aſſembling. Chap. 1

2. Of their gifts. Chap. 2

3. Of their ſayings. Chap. 3

2. A ſpecial,

1. Peter, with John and others. Chap. 4, 5.

2. Stephen. Chap. 6, 7.

3. Philip. Chap. 8

4. Peter alone, his

1. Miracles. Chap. 9

2. Doctrine,

Propounded. Chap. 10

Defended. Chap. 11

3. Impriſonments and deliverance. Chap. 12

5. Paul and his travels,

1. With Barnabas. Chap. 13, 14.

2. With Silas, of whoſe

1. Departure, whereof the firſt Councel at Jeruſalem. Chap. 15

2. Abode

1. In Aſia. Chap. 16

2. In Grecia. Chap. 17

3. Return. Chap. 18

3. For the Epheſians, where

1. From whence he went. Chap. 18, ad 23.

2. By what place. Chap. 19, 20.

3. Whither he came.

1. To Jeruſalem, and what befel him there. Chap. 21, 22, 23.

2. To Caeſarea, and what was done under

Felix. Chap. 24

Feſtus. Chap. 25

Agrippa. Chap. 26

3. At Rome. Chap. 27, 28.

SECT. 13.

§. 1. Of Books Doctrinal. Epiſtle to the Romans treats of

1. Juſtification. Chap. 1, 2, 3, 4, 5

2. Sanctification. Chap. 6, 7, 8.

3. Predeſtination. Chap. 9, 10, 11.

4. Good works. Chap. 12, ad 16.

§. 2. I Corinthians.

1. He reproves for

1. Schiſms and factions, and hearkning to ambitious Teachers. Chap. 1, 2, 3, 4.

2. Inceſt and fornication. Chap. 5

3. Going to Law. Chap. 6

2. He diſputeth about

1. Marriage. Chap. 7

2. Things indifferent. Chap. 8, 9, 10.

3. Sacrament of Supper. Chap. 11

4. Right uſe of Spiritual gifts. Chap. 12, 13, 14

5. Reſurrection. Chap. 15

3. He concludeth about Collections, and matters of Salvation. Chap. 16

§. 3. II Corinthians.

1. Apologizeth for himſelf againſt divers aſperſions. Chap. 1, 2, 3, 4, 5

2. Exhorteth them to

1. Holy life, and patience, and ſhunning needleſs ſociety with the wicked. Chap. 6

2. To avoid judging ill of him. Chap. 7

3. To mercy and liberality. Chap. 8, 9.

4. To ſincere reſpect of him and his Apoſtleſhip. Chap. 10, 11, 12

3. Concludeth. Chap. 13

§. 4. Galatians.

1. Reproves their backſliding. Chap. 1

2. Intreats of Juſtification. Chap. 2, 3, 4.

3. Exhorts to goods works. Chap. 5, 6.

§. 5. Epheſians treats

1. Of matter of Faith. Chap. 1, 2, 3.

2. Of Works. Chap. 4, 5, 6.

§. 6. Philippians.

1. A narration of his

1. Love to them.

2. Afflictions. Chap. 1

3. Deſire of death.

2. He exhorts

1. To love and humility. Chap. 2

2. To warineſs and progreſs,

Aſſurance, and Chap. 3

Sanctity.

3. He concludes with

Particular Exhortations. Chap. 4

General Commendations.

§. 7. Coloſsians

Treats of matters of

Faith. Chap. 1, 2.

Life. Chap. 3, 4.

§. 8. I Theſſalonians treats

1. Of their Converſion. Chap. 1

2. Of the means of it. Chap. 2

3. Of the fruits of it, his

Love to them, and Chap. 3

Care for them.

4. Directions for their lives. Chap. 4

§. 9. II Theſſalonians.

1. He comforts. Chap. 1

2. He Propheſieth. Chap. 2

3. He exhorteth. Chap. 3

§. 10. I Timothy.

1. He confuteth the Erroneous Doctors. Chap. 1

2. He exhorteth about Prayer and apparel. Chap. 2

3. Informeth concerning the duty of Biſhops and Deacons. Chap. 3

4. Propheſieth of the laſt and evil times. Chap. 4

5. Ordereth Church-Governors. Chap. 5

6. Taxeth ſeveral abuſes. Chap. 6

§. 11. II Timothy.

1. He exhorteth him to perſeverance

1. In the duties of his calling. Chap. 1

2. In Chriſtian warfare. Chap. 2

2. Propheſieth. Chap. 3

3. Chargeth about Preaching, and ſo concludeth. Chap. 4

§. 12. Titus.

He treats of

Miniſters. Chap. 1

Hearers. Chap. 2, 3.

§. 13. Hebrews treats of

1. Chriſt, and ſo of his

1. Perſon, in

His Divine Nature. Chap. 1

His Humane Nature. Chap. 2

2. Office,

1. Prophet. Chap. 3, 4.

2. Prieſt. Chap. 5, ad 10.

2. Of the duties of Chriſtians, and ſo of

Faith. Chap. 11

Holy life. Chap. 12, 13.

§. 14. Iames treats

1. Of patience, right hearing the Word, and true Religion. Chap. 1

2. Of love, and Juſtification by Works. Chap. 2

3. Of the tongue and wiſdom. Chap. 3

4. Of contentions and preſumption. Chap. 4

5. Of oppreſſion, and ſwearing, and prayer and admonition. Chap. 5

§. 15. I Peter hath in it matter of

1. Conſolation. Chap. 1, ad 13v.

2. Exhortation, from ver. 13. of the 1 Chap. ad Chap. 8v. of 3c.

3. Dehortation, from 8 ver. of 3 Chap. Chap. ad fin' 3c.

And theſe again are handled,

1. Exhortation. Chap. 4c. to 12v

2. Conſolation, from 12 ver. Chap. ad fin. 4.

3. Dehortation implicitely, with the Concluſion. Chap. 5

§. 16. II Peter

1. Exhorts to holineſs. Chap. 1

2. Threatens wicked Teachers and Apoſtates. Chap. 2

3. Propheſieth of the day of Judgement. Chap. 3

§. 17. Firſt Epiſtle of St. Iohn.

1. Of the benefits of Chriſt. Chap. 1

2. Of the office of Chriſtians in

Love. Chap. 2, 3, 4.

Faith. Chap. 5

SECT. 14. Of the Book Prophetical. Revelation contains

1. Hiſtory of the ſtate of the Churches then. Chap. 1, 2, 3.

2. Myſtery or Propheſie

1. Of the World. Chap. 4, ad 10.

2. Of the Church, in he…

1. Battels. Chap. 10, ad 17.

2. Victories. Chap. 17, 18, 19, 20

3. Triumphs and eternal Glory. Chap. 21, 22.

SECT. 15. Of heads or common places of obſervations for profitable things.

I Declared before (Sect. 4.) that in Reading of the Scripture, it were good for our profiting to obſerve ſome ſpecial paſſages, where we finde things repreſented unto us, either more weighty in themſelves, or more proper to our ſelves, for our particular uſe and occaſions; and to that purpoſe I ſhall now compoſe ſome heads or common places for obſervation of ſuch profitable things: Some I know herein adviſe theſe four points; 1. That every Chriſtian following this direction, ſhould make a little paper Book of a ſheet or two, and write on the top of every leaf, the title that he would obſerve in his reading. 2. That he would obſerve ſuch places as ſtare him in the face, that are ſo evident, that the heart cannot look off them. 3. That he ſet down under each title, onelyonly the Book, Chapter and Verſe, and not the words, for that would tire him in the end; onelyonly when he hath done his quarter-task, or years task, then he may write out the choiceſt things, as he thinks good. 4. That he look not at the profit of this courſe the firſt week or monethmonth, but let him conſider how rich it will make him at the years end; ſurely after he hath gathered them, he would not ſell his collections for a great price, if it were but for the good they may do him in the evil day, when it ſhall come upon him: Of theſe I ſhall give you the experience of a weak Chriſtian, the unworthieſt ſervant of Chriſt, in the following Section and Paragraphs.

SECT. 16. Common places obſerved by one in his private Reading of the Scriptures.

1. PLaces that in reading the Scriptures he found ſenſible comfort in. Exod. 14.13.—19.4, 5.—24.10, 11, 17.—34.6, 7, 8. Numb. 14.18. Deut. 5.29.—10.15. 1 Sam. 30.6. 2 Sam. 12.13. 2 King. 20.5. 2 Chron. 12.12.—15.4.—20.21, 22, 27, 28. Job 5.11, 17, 18.19.—33.25, 26. Prov. 3.12. Pſal. 27.13, 14.—31.7.—37.1, 2, 3, 4, 5, 6, 7, 8, 32, 33, 34.—57. throughout.—119.103. — 138.7, 8.—139.17. Iſa. 29.19.—30.18, 19.—40.1, 2.—42.3.—48.18.—49.2, 13, 14, 15, 16.—52 9.—54.7, 8, 9, 10.—55.7.—57.15, 16, 18. Jer. 1.9.—31.3, 9, 20. Hoſea 6.1, 2.—11.8. Mic. 7.18, 19, 20. Ma.. 5.11, 12.—10.26, 28, 29, 30, 31, 32. Mark. 2.17. Luke 6.22, 23. Rom. 8.18, 31, 32. 2 Cor. 7.6. Eph. 5.8. Col. 1.13.— 4.3. 2 Tim. 3.11. Heb. 10.35, 36, 37, 38.—12.5, 6, 7, 8. James 5.20. 1 John 3.12, 13.

2. Places that in reading he found rebuke of corruption in his nature or practice. Numb. 14.11. 1 Sam. 12, 13. 2 Chron. 32.26. Pſal. 119.75. Iſa. 56.11.—57.17-59.11, 12. Jer. 6.13. Ezek. 34.2, 3, 4. Hoſea 7.10. Mark 7.21, 22, 23. Luke 12.15. Rom. 7.23, 24. Epheſ. 5.4. 1 Pet. 2.1. Rev. 2.5.—3.15, 16, 17, 19.

3. Places that directed him in his particular calling. Job 33.23, 24. Iſa. 49.4, 5.—50.4.—52.11.—58.1.—62.1, 6, 7. Jer. 15.19.—23.22.—48.10. Ezek. 3.1, 18, 19, 20, 21.—33.2, 3, 4, 5, 6, 7, 8, 9.—34.10. Mal. 2.7. Mat. 10.16, 17, 18. Acts 20.20, 21, 23. 1 Cor. 1.5.—14.1, 12. 2 Cor. 4.5, 6, 7.—6.3, 4, 5, 6, 7.— 12.15. Phil. 2.3. 1 Theſſ. 1.5. 2 Theſſ. 2.3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 17. 1 Tim. 1.4.—4.12.

4. Places containing ſweet paſſages, which melted his heart. Gen. 22. v. 1. to 20.—24.31, 33, 50, 52.—33.10, 11.—43.14, …6, 30.—44.13, 16, 31.—45.3, 9, 14, 24, 26, 27, 28.—48.11, 12.—50. 10, 11. Deut. 5.29. Judges 7.15, 20, 22. Ruth 2.10.—3.10, 18. 1 Sam. 17.30. to the end.—18.1, 2, 3, 4, 5, 6, 7.—20.41, 42.—24. 16, 17, 18, 19.—25.23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35. 2 Sam. 15.25, 26, 30. Iſa. 57.17, 18. Jer. 31.20. Jonah 2.7. Mark 9.24. John 11.35.

5. Places that hold forth comforts againſt the burthen of his daily infirmities, inward temptations and afflictions of Spirit. Gen. 15.1. Exod. 34.6, 7. Pſal. 18.6.—23.4, 5, 6-34.18.— 11.24. Hoſ. 6.1, 2. Mic. 7.19. Luke 17.4. Joh. 17.20. Rom. 6.14-16. 20. 1 Cor. 10.13. 2 Theſſ. 3.3. 1 Tim. 1.15. Heb. 4.15, 16. 1 Pet. 5.10. 1 John 1.9.—2.1, 12-5.18.

6. Places that eſtabliſh his heart againſt the fear of falling away. 1 Kings 6.13. Job 8.20. Pſal. 15.5.—16.8.—37.24, 27, 28, 31— 89.33, 34, 35.—94.14. Iſa. 54.10. Jer. 31.3.—33.20, 21, 25, 26— 32.39, 40, 41. Hoſea 2.19.20. Luke 22.32. John 6.39.—13.1.— 14.6.—17, 22, 23, 26. Rom. 8.35, 39.—11.29. 1 Cor. 1.8, 9. Eph. 1.13, 14.—4.30. Phil. 1.6. 1 Theſſ. 5.23, 24. 2 Theſſ. 3.3. Heb. 13.5. 1 Pet. 2.6. 1 John 3.9.—5.4.

7. Promiſes that comfort him againſt outward croſſes. Gen. 41.43. Exod. 4.31.—23.25. Judges 13.23. 2 Chron. 25.9. Pſal. 23.1, 2.—37.25.—119.165. Pro. 1.33.—3.8, 10. Iſa. 58.8. Dan. 6.16. Luke 21.18. John 16.33. Rom. 1.17. 2 Cor. 4.17, 18. 2 Tim. 2.12. Heb. 13.5, 6. 1 Pet. 3.14, 15, 16, 17, 18.—4.12, 13, 14, 15, 16, 19. Rev. 2.10.

8. Places that hold forth his priviledges in Chriſt, above all the wicked in the world. Gen. 3.15.—7.1, 23.—12.3.—15.6.—26.4.—28.14.—32.28. Exod. 19.4, 5, 6. Num. 23.21.—24.5, 6. Deut. 26.18, 19.—33. 29. 1 Sam. 12.22. 2 Chron. 15.4.—16.9. Job 5.19, to 27. Pſal. 32.7.—33.18, 19.—34.4, 5, 6, 7, 8, &c. Iſa. 9.6.—40.31.—41. 10, 14, 15, 16, 17, 18.—53.11.—54.11, 12, 13, 14, 15, 16, 17. Jer. 33.8. Lam. 3.32. Ezek. 11.19. Dan. 6.23. Zech. 2.8. Mal. 4.2. Mat. 1.21.—10.30.—11.28.—28.20. Luke 11.13-19.10.— 21.18. John 1.12, 16, 29.—10.28.—3.16, 17.—14.16, 17.—14.16, 17.—17. 17, 19, 24. Acts 13.39.—27.34. Rom. 4.5.—8.30, 33.—10.4. 1 Cor. 1.30. 2 Cor. 5.19, 21. Gal. 3.13.—4.4, 5, 6. Eph. 1.3, 4, 6, 7.—2.14.16.—3.25. Phil. 3.21. Col. 1.21.—3.4. 1 Theſſ. 5.23, 24. 1 Tim. 1.15. Tit. 2.14. Heb. 1.3.—9.12, 26. 1 John 1.7.— 2.2.—3.1, 2, 5. Rev. 1.5, 13.

9. Places hard to be underſtood, of which he deſired and endeavored after reſolution, as (amongſt the reſt) all the Titles of the Pſalms, eſpecially of theſe Pſalms,— 3, 4, 5, 6, 7, 8, 9, 16, 22, 30, 34, 38, 39, 4…, 45, 46, 50, 53, 56, 57, 60, 72, 88, 90, 92, 119, 120, &c.

10. Other ſeveral heads hath he noted in his private little Book, which onelyonly I ſhall ſet down for others imitation: As—

1. Places that hold forth Experiences (or the word written in our hearts) as the beſt Commentary.

2. Places that hold forth divers points of Religion, that a Chriſtian may infallibly reſt on, and live and dye in the aſſurance of them.

3. Places that juſtifie a preciſe reſpect of the leaſt ſin.

4. Places that ſhew the godly have ſuffered all ſorts of croſſes, reproaches and ſlanders.

5. Choice Sentences, or memorable Sayings.

6. Promiſes of the Churches flouriſhing in the laſt times.

But above all, thoſe which concern our own particular, I eſteem moſt precious, and of ſingular uſe.

SECT. 17. Of the uſe of theſe Collections.

THe uſe of them is diverſe, according to the ſeveral heads: Now the firſt head was, Places that in reading, he found ſenſible comfort and raviſhing of heart in? The uſe hereof is not onelyonly for preſent, but whiles he lives in any diſtreſs, for then he may have recourſe to theſe places, as to ſo many wells of joy; and if in his grief, one, or two, or ten will not comfort him, yet it may pleaſe God that ſome of them will have ſpirit and life in them; beſides, it cannot but marvellouſly eſtabliſh his faith, when he remembers in how many diſtinct places of Scripture the Lord was pleaſed to comfort his ſoul.

The ſecond head was, Places that in reading, he found rebuke of corruption in his nature or practice: The uſe hereof, is to open his eyes, and to let him ſee the Anatomy of his corruptions, and plainly to perceive what things are in his nature, that God hath a quarrel againſt; ſo that now it is time, that as ſuch a one is guided by the finger of God to know his corruptions, ſo he ſhould go to the Spirit of God for mortification.

The third head was, Places that directed him in his particular calling: The uſe hereof, is to conſider the ſeveral Texts, as the crowing of Cocks, which ring in his ears: When wilt thou ariſe? why tarrieſt thou ſo long? why ſtirreſt thou ſo ſlowly? See how the Sun rejoyceth as a Gyant to run his race, why then doſt not thou ſharpen thy ſelf to the work which God hath laid on thee? it may be thou meeteſt with many troubles, diſgraces, oppoſitions, but what then? is not this Gods command? is not this a ſervice to the Lord Jeſus? doth not the Lord aſſiſt? and is not he Pay-maſter ſufficient? it may thy labor is in vain, thy work is without fruit, and what then? is not labor thy duty? and good ſucceſs Gods work? what hast thou to do with thoughts about the bleſsing and ſucceſs of thy labors? look thou to the duty, view the Texts well, and obey them, and leave the bleſsing of thy endeavors to the good will and pleaſure of God; lay aſide all care of the event, and rowl thy burthen upon the Lord, who will ſuſtain thee: Pſal. 55.22.Thus theſe Texts cry upon him to ſubmit to Gods direction, and to depend therein upon his help and aſſiſtance. This is the double duty we all owe, Firſt, To ask counſel at the word, and to follow the determination of it; for a true heart is ever obediential, ſubjecting it ſelf to the will of God, as the rule of holineſs, acknowledging his ſoveraignty, ſubſcribing to his wiſdom as moſt abſolute, and to his ways as moſt true, juſt and merciful. Secondly, To put over all our buſineſſes into Gods hands, and in a maner out of our own, truſting in him for ability to the work, and for good ſucceſs to come by them.

The fourth head was, Places containing paſſages that even melted his heart: The uſe hereof, is to call ſuch paſſages to remembrance in times of mourning, onelyonly be ſure that our affections prove ſpiritual, and not meerly natural: I make no queſtion but Davids longing after God, Pſalm 42.1, 21. his panting after the word, Pſalm 119.140. his delight in the ſweetneſs of it, Pſal. 119.103. his trembling at Gods preſence, Pſal. 119.120. his grief for the breach of his Law, Pſalm 119.136. were ſpiritual affections; for they were raiſed by ſpiritual objects, ſo it is good for us to ſee to our affections, that they be raiſed by ſpiritual objects, and then they will prove ſingularly uſeful; it may be indeed that when a Chriſtian peruſeth over again the ſame Texts, he ſhall not have the like operation as before; all the godly finde by their own experience, that thoſe inſtructions, reproofs and conſolations, which at ſome times awaken, wound and revive their ſpirits, at another time move them nothing at all; ſometimes the ſpiritual ſenſe is benumb'd,Iob 42.5. and they hear onelyonly by the hearing of the ear; but at other times, when thoſe ſenſes are awakened, they taſte, and ſee, and feel the ſame, and conſequently are affected, as Job was in that place, Job 42.5. ſo if at any time we finde theſe meltings ſtirred in us by a ſpiritual object, and that they are anſwerable to Gods dealings with us, then we can rejoyce or mourn ſeaſonably, when God calls us to either, Eccles. 7.14 I take this to be an holy and happy uſe made of thoſe places.

The fifth head was, Places that hold forth comforts againſt the burthen of his daily infirmities, inward temptations, and afflictions of ſpirit: The uſe hereof, is (when ſuch a particular temptation comes) to eye the promiſes, and to betake the ſoul unto the Lord for ſuccor promiſed: This is the voyce of Faith, Be of good courage, here is a word of comfort, and there is help enough in heaven; the Devil may thruſt ſore at thee, but he ſhall not get the victory, for God is with thee; no queſtion, but for theſe ſins the Lord beſtows on thee a pardon of courſe, onelyonly be vigilant and watchful at all times, in all places, upon all occaſions, againſt all ſins, with all the degrees thereof, ſpecially against ſin of conſtitution, calling, company, corrupt education: Indeed, this is the property of faith, both to reſt on the promiſes, and to keep waking, for nothing is more wiſely fearful then faith, nor more cautelous and circumſpect then holy fear.

The ſixth head was, Places that eſtabliſh his heart againſt the fear of falling away: The uſe hereof is, in caſe of any ſuch doubt, to learn and think upon theſe precious places, that we may be ſetled in believing our perſeverance. This will incourage and quicken us in our Chriſtian courſe, ſtabliſh us in well-doing, and hearten us againſt the greateſt difficulties: Their objection, who ſay, The doctrine of aſſurance of not falling away, doth ſet open a door to all licentiouſneſs, is moſt falſe; for the more aſſurance of ſalvation in a mans ſoul, the more fear and trembling in a mans courſe; he who is beſt aſſured, hath moſt power of Gods Spirit, and the ſtronger the Spirit of God is within, the more holineſs and fruits of grace are without.

The ſeventh head is, Promiſes that comforted him againſt outward croſſes: The uſe hereof, is to live by faith in afflictions; for then is faith in theſe promiſes the onelyonly ſtay and ſupport of the heart:Pſal. 27.13. Pſal. 119 49, 50. I had fainted, unleſs I had believed to ſee the goodneſs of the Lord in the land of the living:—This is my comfort in my affliction, for thy word hath quickned me: In daily and lighter tryals, a man of milde and patient temper, may hold up the head, but when one deep calleth unto another, and the waves flow over our head, when nature yieldeth, and the heart fainteth, then to ſtand faſt, and be of good courage, is the onelyonly property of faith, which is grounded upon the rich mercy of God, made over to us in theſe precious promiſes. I cannot deny, but diſtruſt many times wrings from a Chriſtian ſuch voyces as theſe, Were it any thing but this I could bear it; but now if in conſcience of his impotency, he will ſeek to Chriſt to make him able, and he will faſten himſelf upon him by a true and lively ſaith in theſe promiſes, he may finde ſtrength enough through his might, whereby to bear that comfortably, which otherwiſe he may finde moſt intollerable. Faith drives a man out of himſelf, as not able to bear the leaſt croſs as he ought, and through the power of God, it enableth him to bear that beſt with which God is pleaſed to try him.

The eighth head is, Places that hold forth his priviledges in Chriſt, above all the wicked in the world: The uſe hereof is, 1. To believe and to rejoyce in them: All theſe priviledges are mine, will a ſoul ſay, the Lord hath given them for my portion, how then ſhould I glory in God, triumph over death, ſin and hell, through my Savior? 2. To live unto him who hath beſtowed them on the ſoul: And now, Deut. 10.12, 13O Iſrael (after all his kindeneſs) what doth the Lord require of thee, but to fear the Lord thy God, and to love him and ſerve him with all thy heart, and to keep his Commandments? Oh (ſaith the ſoul) how ſhould I now think much of Chriſt? and ſpeak much of Chriſt? and converſe much with Chriſt? and do much for Chriſt? and ſuffer much for the Lord Jeſus Chriſt? and if I cannot do much, how ſhould I deſire and will to do much, which is accepted as if I did it? how ſhould I continually go to him, 2 Cor. 8.12.to enable me to do more then of my ſelf I can do? nay, how ſhould I mourn and lament for what I have not done, either through want of ability or will: This is the uſe of ſuch glorious priviledges, to believe in Christ, and to live unto Chriſt.

The ninth head is, Places hard to be underſtood, of which he deſired and endeavored after reſolution: The uſe hereof, is ſpecified in the very Title it ſelf; and the reſolution of the hard Texts cited (viz. thoſe Titles of ſeveral Pſalms) was by induſtry found out thus.

PSAL. 3. The Title is, A Pſalm of David, when he fled from Abſolom his ſon.

In which three things are contained, 1. The Author thereof, David King of Iſrael, who compoſed it. 2. The kinde of the Pſalm; which word [Pſalm] is a word generally applyable to all thoſe ſpiritual Hymns, without particular application to the Ceremonies of perſons, time or maner of ſinging, as many others are: It was uſually delivered to the whole Quire, on the Sabbaths and Feſtival days, to be ſung by voyce, and to be fitted to the inſtruments, uſed to be played upon in the Temple. 3. The expreſſion of the time, and occaſion of the compoſing thereof; (i.) when he fled from Abſolom: the ſtory is ſet down 2 Sam. 15. Many were the troubles wherewith this good King was afflicted, eſpecially after his ſin in the matter of Ʋriah, but never any ſo grievous, as to be driven out of his own Kingdom by his own Son, and his ſubjects to fall away from him, and to follow his enemy, that ſought his life and Throne.

Hereupon he makes his ſorrowful complaint unto God in this Pſalm, and appoints it to be ſung in the Church for his own comfort, and inſtruction to himſelf and the whole Church in ſuch times of calamities.

And to this his pathetical moan, he joyns this word [Selah] as a note of the attention of the minde, and ſtop or pauſe in the ſong.

Pſal. 3. v. 2. & 4. & 8.For underſtanding the meaning and uſe of the word [Selah] note, that Selah is an Hebrew word, and ſignifies as much as Amen, for ever, ſemper, in ſempiternum, in ſeculo, &c. foreign, in aeternum.

Hierome obſerves, that the Jews uſed one of theſe three words in the end or concluſion of their writings or ſentences, or in the end of their prayers, Amen, Selah or Salem, which ſignifies peace: And its noted to be a word to expreſs an affirmation, or giving aſſent to that which is prayed or ſaid, as Amen is, or elſe it imports a wiſh, vow or deſire, that the thing ſpoken be certain, or may be for ever, (i.) that it may be performed: And it is to be noted, that it is uſually placed, when ſome ſpecial thing, worthy attention or obſervation, is ſpoken or delivered, or ſome deſire to be performed, whether it be in the end, or in any ſentence of the Pſalm, Prayer, &c. that by a little ſtop or pauſe of the breath, the matter, worth or excellency of the thing may better be conſidered: And you ſhall not finde it in any part of the Scripture, ſaving in the Pſalms, and in the prayer of the Prophet Habakkuk, Hab. 3.3. whereupon its obſerved by Druſius and others, to be a word of note, uſed in thoſe dities and muſick, to make a ſtop or ſtay, that the matter uttered may be better minded of the hearers, either to affirm it by their aſſent, or to deſire the performance of what is ſung by that intermiſſion, which ſeems to be moſt probable, becauſe the Greek Tranſlators of the Hebrew Bible, expreſs the word Selah, by the Greek word foreign, which ſignifies a ſtop, or intermiſsion, and ſo comes to be uſed in the Pſalmodie, and is rithmi Commutatio, a change of the note, or viciſſitudo canendi, or as ſome ſay, alterius ſenſus exordium.

PSAL. 4. To the chief Muſitian on Niginoth, a Pſalm of David.

The meaning is this, The Kingly Prophet David compoſed this Pſalm, and delivered it to be ſung and played in the Congregation, to him that was the chief Overſeer, Maſter, and ſet over the reſt of that muſick or conſort, upon the inſtrument called Niginoth, which ſounded by playing on with the hand: To underſtand this the better, we may obſerve, that ſome inſtruments uſed in the Jewiſh Temple, were foreign windy, ſuch as ſounded by breath, and motion of the fingers; as Organs, that are blown with bellows, and all hollow inſtruments, as Trumpets, Rams horns, Cornets, &c. ſuch as the Prieſts and Levites uſed in the holy Ordinances, from the Hebrew word Nechiloth, which ſignifies bored through or hollow.

Others were pulſatilia, ſuch as were played upon with the fingers onelyonly, either by a quill or otherwiſe; as the Harp, Dulcimer, &c. and had ſtrings; and of this ſort was the inſtrument in the Title of this Pſalm, called Niginoth; now to every one of theſe ſeveral kindes of inſtruments, there was one who excelled therein, appointed Overſeer, or chief of the conſort, and to direct thoſe under him in the ſong, as there was of ſuch as were the ſingers alſo for the ſong: Hence it is, that the Pſalm being committed to be ſung to the maſter of that Order, its ſaid, To the chief Muſitian, or to him that excelleth: A Pſalm of David.

PSAL. 5. To the chief Muſitian upon Nehiloth, a Pſalm of David.

The Title of this Pſalm may be underſtood by that which is ſaid in the Title of the fourth Pſalm, differing in nothing but in the name of the inſtrument, which was one of thoſe that were hollow, and ſounded by breath, as the Hebrew word ſhews, as afore, &c. Some of the Hebrew Writers ſay, It was a Muſical inſtrument, whoſe ſound was like the buzzing of Bees, or in regard of the multitude of them, which are like an army for number, and for that the maſter of that Quire was appointed to pray for all Iſrael, as for all the Armies of the Iſraelites, againſt the Armies of the enemies, that came againſt them in multitude and noiſe like a ſwarm of Bees; thereupon he gives the Title, Super exercitus Pſalmus Davidis, &c. but unproperly, the Title having no conformity with the Subſtance of the Pſalm, nor is it approved by our Interpreters, &c. but the firſt followed.

PSAL. 6. To the chief Muſitian on Niginoth upon Sheminith, a Pſalm of David.

The meaning of this Title may be underſtood by that which is ſaid afore in the fourth Pſalm, ſaving that here is added [upon Shemin…th] that is, it was played with the eighth time, note or ſtrain, and ſung with a very clear and high voyce; we may better underſtand it by what is ſaid, 1 Chron. 15.21. Mattithiah, Eliphaleh, and others were ſet over the baſe and tenor, which is the Sheminith, or the Eights, or Diapaſan, as Muſitians call it, ſo the meaning is; this Pſalm was to be ordered by the chief Muſitian of that conſort, to be ſung and played upon the inſtrument Niginoth, with the higheſt and utmoſt ſtrain of ſound and voyce, or inſtrument of ten ſtrings.

PSAL. 7. Shiggaion of David, which he ſang unto the Lord, concerning the words of Cuſh the Benjamite.

This was a Pſalm of David, ſung according to an ordinary ſong, the beginning whereof was Shiggaion, for its uſual with us alſo to make ſongs to be ſung, according to the tune of ſome others that were made before.

Tremelius and ſome others, from the Hebrew word, which ſignifies errare, &c. titles it Ode erratica, a wandring ſonnet, becauſe it is mixt, and conſiſts of divers forms and diſtinctions of voyce, and ſound in playing artificially, joyned to compleat the muſick, as we ſee reſembled in Prick-ſong.

And where it is ſaid, Concerning the words of Cuſh, it ſhews the occaſion of the Pſalm, namely, That when David was moſt unjuſtly ſlandered by his enemies, and eſpecially by Cuſh, &c. he makes his complaint unto God in this Pſalm, deſiring him to revenge his innocency, &c. and to be delivered from the perſecution of Saul and his flatterers, ſuch as this Cuſh was; [words] (i.) Accuſations, &c. who this Cuſh was, is doubtful. Hierom affirms it to be Saul, and gives his reaſons for it: Others (which I think is more probable) think it to be ſome Courtier of Ethiopia, whom Saul entertained in his Court, and was his ſpecial favorite, as if he had been of his family or ſtock (for Cuſh is the name of, and taken for Ethiopia) &c. this man for hatred againſt David, and flattery towards Saul, falſly accuſed him to Saul, and practiſed all the miſchief he could againſt him.

PSAL. 8. To the chief Muſitian upon Gittith, a Pſalm of David.

The Title of this Pſalm is diverſly given, ſome thus, To the chief Muſitian, pro torcularibus, for wine-dreſſers; as if it was a prayer for fruitfulneſs of that fruit, &c. Others, that it was compoſed by David in the City of Gath, when he was baniſhed; Others, that that kinde of inſtrument was invented and uſed there: That which is moſt probable and agreeable with the Scripture, is, That Gittith was an inſtrument which Jeduthim and his poſterity, being chief of the third Claſſis, or Order of Muſitians, uſed to play upon, the cuſtody whereof was committed to Obed-Edom the Gittite, and his family, that was of the poſterity of Jeduthim; who for himſelf and his brethren, for his time, miniſtred and uſed them in the holy ſervice, 1 Chron. 16.37, 38.

PSAL. 9. To the chief Muſitian on Muth-Labben, a Pſalm of David.

Muth-Labben was the beginning of a tune, after which this Pſalm was to be ſung by the Quire, which contains a Thankſgiving for his victory, and for the death of Goliah, the Champion of the Philiſtines againſt Iſrael; therefore ſome read the Title thus, Magiſtro Symphoniae de morte illius bellatoris (i.) Goliah, &c. which typically is applyed to Chriſt, as a ſong of joy of the Church and Saints of God, for Chriſts triumphant victory over the Tyranny of Satan, and his Kingdom of ſin and death: Some divide the words, and make Muth-Labben two diſtinct words, and make the ſenſe to be this, Victori, ſuper mortem filii, Pſalmus David, as if David had made it for the death of his ſon, as Seldan; which ſenſe Auſtin miſlikes, and yields his reaſons for the former, arguing from the ſubſtance of the Pſalm, in that he mourned, and rejoyced not for his ſons death, therefore the firſt ſenſe is beſt.

PSAL. 16. The Title is, Michtam of David (i.) A golden or excellent Pſalm.

The meaning is, it is a Pſalm made by David, to be ſung after a certain tune, named Michtam, well known among the Jews, which for the excellency, is compared to Gold, the beginning of which tune was Michtam; or elſe it is taken for a muſical inſtrument of ſpecial eſteem amongſt them.

PSAL. 22. To the chief Muſitian on Aijeleth Shahar; (i.) The hinde of the morning.

Some take Aijeleth Shahar, to be the name of ſome common ſong, or to be the beginning of ſome ordinary tune, according to which this Pſalm was ſung; that's the Geneva note, which may be ſo: But Tremellius Lyra, and divers, take it to be otherwiſe, and better (as I think) who interpret thoſe Hebrew words, in, or at the dawning of the day, as you would ſay, between break of the day and Sun-riſing; becauſe at that time, the comfortable light or ſhine of the day begins to break forth.

The meaning of the Title being this, David made this Pſalm, and appointed it to be ſung in the Church by the Prieſts and Levites every morning, ſo ſoon as the day brake out; at which time it was by the Law and Cuſtom their duty to exerciſe their Miniſtry in the Quire, and to ſing Pſalms, 1 Chron. 9.33. which ſervice the Lord would have to be done by the Church, that their faith and expectation of Chriſt, might daily be renewed and had in memory; the propheſie of whoſe Kingdom and ſufferings are repreſented in this Pſalm, looking (as the day ſprings from on high) that Chriſt ſhould viſit them.

PSAL. 30. Title, A Pſalm or ſong of David, at the dedication of the Houſe of David, which he compoſed to be ſung at the dedication of his Houſe.

Which Title ſheweth the occaſion of this ſong, and time when it was uſed, which was at ſuch time as he had built and finiſhed his houſe of Cedar upon Mount Sion, which many good Authors think probable, and follow.

Or elſe when he was returned to his houſe again in ſafety, after Abſolom in his rebellion had prophaned it, and defiled it by his inceſtuous wickedneſs with his Fathers Concubines; and ſo to purge it from all uncleanneſs, he dedicates it to the Lord, praying him to ſanctifie and make it holy again, that it might be bleſſed and acceptable to himſelf, 2 Sam. 16.22. which is the opinion of learne… Tremellius, and the matter of the Pſalm ſerves to imply as much; for it was a cuſtom preſcribed by the Law, Deut. 20.5.Deut. 20.5. that whoſoever had built a new houſe, he ſhould dedicate it unto the Lord, ſever it from wickedneſs and ſinful abuſe, or (as you would ſay) make God the Landlord thereof.

And this dedication imports three things:

1. That the Builder ſhould devote it unto God, to teſtifie that he would uſe it to holineſs, and not to prophane or ſinful uſes.

2. To teſtifie his thankfulneſs for the work finiſhed.

3. To offer prayers and ſacrifices, that God might continue and confer his bleſſings upon them in it.

PSAL. 34. A Pſalm of David, when he changed his behavior before Abimelech, and he departed.

This Title ſhews the occaſion of the Pſalm, rather then the ceremony thereof: The ſtory is ſet down 1 Sam. 21.13. the ſum is, David flying from Saul to Achiſh, King of Gath, who here is called Abimelech, for his ſafety, but being diſcovered by thoſe about the King, and thereby in ſome danger, he changed his behavior, mutavit guſtum ſuum, ſome vultum, meaning that out of policy to free himſelf, he fained a diſtemper, as if he had been mad before Abimelech, who after ſent him away, and ſo he eſcaped the danger he feared, and thereupon makes this Pſalm of Thankſgiving for his deliverance: And it is to be noted, touching the name of the King, that here he is called Abimelech, which was a common name to all the Kings of that Countrey, as Pharaoh was to the Egyptians, Caeſar to the Romans; and in Samuel he is called Achiſh King of Gath, which was his more proper name.

PSAL. 38. Title, A Pſalm of David to bring to remembrance.

A Pſalm which David made, to be ſung by the Quire upon the Sabbath, after the Lord had afflicted him with ſickneſs, and grievous chaſtiſements, to put himſelf (and others of Gods children in like caſe) in remembrance of his ſin, which cauſed them; (which ſome think was the matter of Ʋrias) and to admoniſh him of Gods goodneſs, who had delivered him from thoſe puniſhments, and pardoned his ſin.

Some apply this to the agonies of Chriſt, and his powerful victory over ſin, death, &c.

PSAL. 39. Title, To the chief Muſitian, even to Jeduthim, a Pſalm of David. [Magiſtro Symphoniae Jeduthim.]

This Pſalm was compoſed by David, and appointed to be ſung and played on inſtruments to Jeduthim, even to Jeduthim (i.) To that excellent Muſitian, who for the excellency of his skill, was the chief of his Order, and father to thoſe of his ſtock, which propheſied with a Harp, to give thanks and praiſe to the Lord, as 1 Chron. 25.3.

PSAL. 42. Title, To the chief Muſitian, Maſchil, for the ſons of Corah.

A Pſalm committed to the ſons (i.) poſterity of Corah, of whom it ſeems Heman was chief, for the third Claſſis, or Order of thoſe Muſitians, to whom the holy ſervice belonged, 1 Chron. 25.5. All theſe were under the hand of the father; viz. Heman, who ſung in the houſe of the Lord with Cymbals, Pſalteries and Harps, &c. that it might not onelyonly be kept, but ſung by them in the tune beginning with the word Maſchil, that both the fingers and hearers might be inſtructed in the matter thereof, according to the ſignification of the word.

Some think the Pſalm was made by the Sons of Corah, after his rebellion againſt Moſes; to whom after their repentance, &c. God gave the ſpirit of propheſie, whereby they made divers Pſalms, whereof this was one, and therein foretold things to come of Chriſt, &c. which conceit Auguſtine miſlikes, neither doth it agree with the matter of the Pſalm; beſides, the Hebrew letter Lamech, being prefixed to note the Dative caſe, ſhews it was made by David, for them to act by their muſick, and not of them; and that David in his baniſhment, to ſhew his grief and zeal for the Houſe and Temple, and to quicken his faith and confidence in God for his comfort, made this Pſalm for his own and the Churches inſtruction in the like calamity, and delivered it to Heman and his ſons, to be uſed in the ſong.

PSAL. 45. Title, To the chief Muſitian, Shoſhannim, for the ſons of Corah, Maſchil, a ſong of loves.

Shoſhannim was an inſtrument amongſt the Jews, that had ſix ſtrings, according to the Lilly that hath ſix leaves or ſtems, thereby called Hexachorda, upon which inſtrument this Pſalm was delivered by David to be ſung to, and played to by Corah and his poſterity; it begins with the word Maſchil (as afore) (i.) To give inſtruction to Gods people, touching the ſpiritual marriage and love between Chriſt and his Church, whereof Solomons marriage with Pharaohs daughter, was a figure and type; and likewiſe to ſhew the perfect love that ought to be between the husband and the wife; hence called, A ſong of loves, not unlike to Solomons Canticles: And ſome put this difference between a Song and a Pſalm; that, where no inſtrument, but the voyce onelyonly is; this, the contrary; the Song is, when the inſtrument begins, and the voyce follows; a Pſalm, when the voyce or ditty begins, and the inſtrument follows.

PSAL. 46. Title, To him that excelleth upon Alamoth, or the chief Muſitian for the ſons of Corah upon Alamoth.

Some underſtand this Alamoth, to be the tune of a ſong; I take it otherwiſe (after the beſt Expoſitions) to be meant of an instrument, not a tune, the meaning being thus much, A Pſalm committed by David to be ſung, and to him that was chief of the ſons of Corah, to be played upon the inſtrument called Alamoth; for 1 Chron. 15.10. it is expreſly ſaid, That Zachariah played with Pſalteries upon Alamoth, and then they played firſt upon that inſtrument, and ſo then ſung the Pſalm or ditty.

PSAL. 50. Title, A Pſalm of Aſaph.

Some think it is ſo called, for that Aſaph was the author of it, having the gift of propheſie, which is but a weak reaſon, becauſe all the reſt were indued with a prophetical ſpirit as well as he. Auguſtine and other learned Divines, take it to be ſo called, not for that Aſaph made it, but becauſe it was committed to him and his poſterity to be the ſingers thereof, 1 Chron. 25.2.

PSAL. 53. Title, To the chief Muſitian upon Mahalath Maſchil.

Hierome thinks Mahalath to ſignifie a tune of the whole Quire, or Company of ſingers, and that David committed it to be ſung by the whole company of Levites, &c. but others better take it to be an inſtrument, ſuch as was made to ſound by breath and blowing, by reaſon of the hollowneſs thereof; the reſt is expounded before.

PSAL. 56. Title, To the chief Muſitian upon Jonath, Elem, Rechokim, Michtam of David, when the Philiſtines took him in Gath.

The words of this Title in the original, have a double ſignification, and may be interpreted either metaphorically, a dumb Dove, for ſo Jonath ſignifieth, in a far or ſtrange Countrey; So Hierome: or more properly, for a ſoul-ſuffering violence in a far Countrey; for howſoever uſually the firſt word is interpreted, Columba, a Dove, yet its taken alſo in the other ſenſe properly, and in its natural ſignification, for ſoul-ſuffering violence; in both which ſenſes David applyeth this Title to himſelf in his great diſtreſs: for David by a metaphor, compares himſelf to dumb Doves in a far Countrey; becauſe when he was driven out of Judea, his own Countrey, by Saul that ſought his life, and from the worſhip of God, and forced to flie to Gath amongſt the Philiſtines, yet with patience, meekneſs and ſilence, eſcaping, he neither ſought revenge, though it was in his power, nor ſhewed any impatience, but betook himſelf in ſilence unto God, as if he had been dumb, and mourning like a Dove; and we may apply this Pſalm to Chriſt, of whom he was a type.

Or which is better approved by Iunius, he referreth it (which ſenſe the words likewiſe bear) to the ſoul-ſuffering violence, encloſed by a band or multitude of Philiſtines, enemies both to him and his God. Some read the words, To the Maſter of the Harmony, which is all one in ſenſe, as To him that excelleth, or chief Muſitian, Michtam of David; (i.) the excellency of this Pſalm is as precious as gold.

PSAL. 57. Title, To the chief Muſitian, Altaſchith Michtam of David, when he fled from Saul in the cave, or into the cave.

The general notes on this Title intimate, that the words are either the beginning of the ſong, Deſtroy not, or elſe words uttered by David in his extremity, ſtaying and bridling his paſſion, &c. Michtam of David] as if he ſhould ſay, This was the golden or excellent ſonnet, which David compoſed and delivered to the Levites to be ſung, and after the tune of the Pſalm beginning with Altaſchith, when he was in ſome wonderful fear and danger of death in the cave of Adullam, or En-gedi; whither he was driven by Saul, and ſo compaſſed about by his guard, that he ſaw nothing but death in the cave, or deſtruction if he came out, and thereupon prayeth, that he would not deſtroy, (i.) ſuffer him to be destroyed, which was the occaſion of this ſong: See the ſtory, 1 Sam. 22. and 24.

PSAL. 60. Title, To the chief Muſitian upon Shuſhan-Eduth, Michtam of David, to teach when he ſtrove with Aram, Naharim, and Aram Zobah, when Ioab returned and ſmote of Edom in the valley of ſalt, twelve thouſand.

Shuſhan-Eduth is either the name of ſome inſtrument to be played upon in ſinging this Pſalm, or the beginning of ſome ſong, ſo called according to the tune wherewith David would have this Pſalm ſung; or Michtam (i.) an excellent ſong which may be ſung, either upon the inſtrument or tune Shuſhan-Eduth, or that of Michtam.

Some Titles have it Magiſtro Symphoniae in hexacorda, and then it ſignifies an inſtrument of ſix ſtrings, upon which David would have this Pſalm played, to teſtifie unto the whole Church his faith, and the benefit of his victory given him by God, againſt the Aramites of Meſopotamia, and the other Aramites that inhabited Zobah, for which cauſe the word in teſtimonium is put in that Title; for further explication of the words, declaring the time and occaſion of the making this, ſee the ſtory 2 Sam. 8. and 1 Chron. 18.

PSAL. 72. Title, A Pſalm for Solomon, or of Solomon.

Not that Solomon made it, or was the writer thereof, but that it concerned him, or was compoſed on his behalf by his Father David, when being ready to dye, he commends his ſon Solomon, created King, to God, &c.

PSAL. 88. Title, A Pſalm or Song for the ſons of Corah, to the chief Muſitian upon Mahalath Leannoth, Maſchil of Heman the Ezrahite.

Heman and Ethan were brothers, endued with an excellent ſpirit of propheſie and wiſdom, wherein they were compared with Solomon, 1 Kings 4.31. Heman was the author that compoſed and made this Pſalm, and Ethan the next Pſalm, and committed them to be ſung and played to the ſons of Corah, to the chief of that company, upon Mahalath-Leannoth, which was the beginning of a ſong, after which he would have the Pſalm ſung, as ſome think, or elſe ſome inſtrument to which he would have the tune of it played and ſung; and for the excellency of the matter contained therein, would have them preſerved for a form of complaint unto the Church, in any private or ſingular diſtreſs (as in this Pſalm) or in the time of affliction, or in perſecution of Church or Commonwealth (as in the next.)

And it is to be noted, that ſome skilful in the holy tongue, affirm the Hebrew word Mahalath to be of divers ſignifications, ſignifying both a muſical inſtrument, or a Quire and company of Muſitians, or infirmity; according to every of which acceptions it may be taken in this place, and applied to the inſtrument ſo called, to be ſung by the whole company of the Levites, as well by voyce as playing, in times of affliction of that people or others.

PSAL. 90. Title, A prayer of Moſes the man of God (i.) A pſalm of prayer made by Moſes.

Its thought this pſalm or prayer was made by Moſes, for himſelf and the people, at ſuch time as the Spies came back from viewing the Land of Canaan, murmuring and bringing an ill report thereof, for which the Lord threatned that they ſhould not enter into the Land of promiſe.

PSAL. 92 Title, A pſalm or ſong for the Sabbath day.

This pſalm was made to be ſung and uſed in the ſervice of God in the Aſſembly, upon the Sabbath day, when the people met for the publike exerciſes of the Church.

Some Hebrew writers ſay, it was made by Moſes, in celebration of the memory of the Creation; there is no author thereof expreſſed in the Title.

This pſalm for the Sabbath; and 113, 114, 115, 116, 117, Pſalms, which the Jews call their Halleluiah, or praiſes of God, were ſung at the Paſſover, and are the pſalms or hymns which are mentioned in the Goſpel, which were ſung during the celebration.

PSAL. 119.

In this 119 Pſalm, we finde no leſs then ten ſeveral names or appellations, whereby David expreſſeth Gods revealed will; ſometimes he calls it Gods Law, ſometimes his Way, ſometimes his Word, ſometimes his Precepts, ſometimes his Commandments, ſometimes his Judgements, ſometimes his Statutes, ſometimes his Promiſes, ſometimes his Righteouſneſs, ſometimes his Teſtimonies; but above all, notable it is, that there is not one Verſe (excepting one, viz. 122.) in this long Pſalm (containing according to the Hebrew Alphabet, two and twenty Octonaries) where we may not finde one or more of theſe ten words or names: Hence we may gather, if David were ſo exact throughout the Pſalm, that in every diviſion (according to the letters 22.) and in every ſubdiviſion (every Verſe beginning with the ſelf ſame letter) he ſtill makes mention of ſome one or more of theſe, ſo many appellations: O then, how were his affections inkindled, how was his love inflamed towards Gods holy Word!

PSAL. 120. The Title, A Song of Degrees.

The Title of this Pſalm hath more relation to the ceremony and maner of ſinging, then to the matter and contents of the Pſalm, and I do not finde ſo many different opinions touching the reaſon of the Title in any other, as in this.

Some ſuppoſe this and the 14 others next following to be ſo called, for that they were ſung in ſome high and eminent place: Some refer it to the extenſion or lifting up of the voyce in ſinging, or riſing of the tune, that they might be better heard of the people; ſo Calvin: Some, that they were ſung by the Prieſts and Levites, after the form and melody of ſome known and eſteemed ſong, beginning with this Title: Some later Expoſitors conceive nothing to be meant hereby, but the excellency of the Pſalms above the reſt, becauſe thoſe places are accounted chiefeſt, whereunto we do aſcend by degrees, therefore the word is uſed in the plural number [degrees,] as being choice Epigrams, as one would ſay, Moſt excellent Sonnets; becauſe the Hebrews uſe to expreſs the ſuperlative degree or excellency of a thing, by ſubſtantives of the plural number, as here, A Song of degrees, (i.) an excellent Song; ſo the Canticles of Solomon, called A Song of Songs, (i.) excellent; ſo the Lord is called The God of gods, Deut. 10.17.Deut. 10.17. Lord of lords, Apoc. 19.16.Apoc. 19 16. (i.) without all compariſon, above all other gods or lords: Daniel called him a Man of deſires, Dan. 9.23.Dan. 9.23. (i.) to be eſteemed or deſired above others; in this ſence Iunius takes it: Others think they were compoſed for Pſalms of Thankſgiving, at the return of the Jews from their captivity in Babylon; and in that Ieruſalem was ſcituated amongſt hills, whence ſoever they came, they muſt riſe or aſcend to come to it, as they do that climb up an hill; theſe ſongs therefore were appointed to be ſung at every aſcent and cleft, as the places they went up did ariſe, and for this cauſe called Pſalms of Degrees.

Carolus Siggonius de rep: Hebreorum (whoſe judgement is more to be approved, as more agreeable to the truth) underſtands them to be ſo called, for that they were ſung by the Prieſts and Levites, upon the ſeveral ſtairs that went out of the great Court or Porch where the people were, into the higher or inner part of the Temple, whither none but the Prieſts might come; and in Nehemiah 9.4.Neh. 9.4. mention is made of the ſtairs whereon the Levites ſtood in the ſolemn feaſts, crying unto God, &c.

For Solomon in building the Temple of Ieruſalem, made certain Terreſies,1 Chron. 9.11. ſtairs or ſteps riſing one above another, 2 Chron. 9.11. by which the Prieſts and Levites went up from that outward and great open Court or room adjoyning to the Temple, 2 Chron. 4.9.4.9. (where the people prayed, brought and attended the Sacrifice, called, Iohn 10.29.Iohn 10.29. Solomons porch, or the Court of the people, becauſe it was open to all the people) into an higher room or place in the Temple, called The inner Court, or Lords Houſe, 2 Chron. 24.21.2 Chro. 24.21 or Atrium Sacerdotale, becauſe none but the Prieſts muſt enter thither: Now upon every feaſt day, the Levites, or they of them appointed for the ſong, ſung theſe 15 Pſalms, upon each ſtair one, being in number 15, as they went up into that Court of the Temple, making a pauſe upon each ſtair, from whence they had the Title of Pſalms of Degrees.

This ceremony was uſed then as an outward means of preparation to the worſhipping of God, to admoniſh all people to do it with chearful hearts, renewed and lifted up to him by faith, from whence Cyprian obſerves, that in the Church Liturgy of his time, the Deacon called upon the people to lift up their hearts unto God, uſing this ſpeech, Surſum corda.

Obſervations.

It may be obſerved, that in Titles many things ſeem ſtrange, and hard unto us, becauſe we know not (nor do the latter Jews of theſe times themſelves) the particular inſtrument, form of ſinging, or the tunes uſed in ſpecie, whether they be the ſame that we uſe in theſe days, or ſome reſemblance of ours, in reſpect of the playing by the hand, or by breath; as Decem-chorda, an inſtrument of ten ſtrings, is a reſemblance of the Lute we uſe, &c. Cymbals, of our Cornets, &c. otherwiſe we know no more of theirs, then our ſongs, tunes or inſtruments are known to other ſtrange nations and tongues, to whom we and our language is unknown and unheard of.

Again, where in ſome Titles its ſaid to be ſung after ſuch a tune, it is no more but as in our pſalms it is ſaid, This is to be ſung after, or according to ſuch a pſalm, becauſe neither their nor our pſalms have for every ſeveral pſalm a ſeveral tune, but the tune of one is or may be referred to another.

Thus much of ſuch hard places in the Pſalms, as the weak Chriſtian ſpoken of, deſired and endeavored, after reſolution in: For other difficult places of Scripture, becauſe they would too much inlarge this Book, I purpoſely omit them. Thus much of Reading the Word.

The Middle Things, Chapter 14

p. 340CHAP. XIV.