Vindiciæ literarum, the schools guarded, or, The excellency and vsefulnesse of humane learning in subordination to divinity, and preparation to the ministry as also, rules for the expounding of the Holy Scriptures : with a synopsis of the most materiall tropes and figures contained in the sacred scriptures : whereunto is added, an examination of John Websters delusive Examen of academies / by Thomas Hall ... ; in the end is annexed an elaborate defence of logick by a learned pen.

Rules to be observed for the right Interpreta∣tion of Scripture.

FIrst, They that would understand the mea∣ning of Gods spirit, must be men of spiri∣tuall minds, 1 Cor. 2.15. the spirituall man (i) the regenerate man judgeth all things (i) he is not on∣ly certaine of the truth which himselfe holds, but he can also judge and clear∣ly discerne the errors that are held by others. They have received an Uncti∣on from the holy one (1) they have the holy spirit of God, and this benefit they have by him, that they know all things, [1 Ioh•• 2, 26, 27.] not simply all

things that are knowable, but all things that are necessary to salvation; and herein the poorest Idiot (being a sound Christian) goeth beyond the profoun∣dest Clerks that are not sanctified; for he hath his own heart instead of a Commentary, ••o help him in the under∣standing of the most needfull points in Scripture. He then that would inter∣pret Scripture, must come with a Scrip∣ture-frame of Spirit; he must have a holy and heavenly heart, sutable to the holinesse and Heavenlinesse that is in the word. The Scriptures spiritual∣nesse, cals for a heart filled with Scrip∣ture spiritualnesse, to set forth its excel∣lencies: for as no man can rightly sing Davids Psalmes, without Davids spi∣rit; so no man can rightly expound the Word of God without the spirit of God. Carnall, sensuall hearts, and such divine, spirituall work, will never agree. A vessell that's full of poyson, cannot receive pure wa••er; or if it could, yet the Vessell would ••aint it.

Sincerum est nisi vas, quodcunque in∣sundis acessi••. Hor.

'Tis the nature of the Word to be facile and comfortable to such as are

of a semblable disposition to it, [Micah 2.7.] but dark, harsh, and hard to the wicked, unregenerate, unmortified men. Sin in the affection, will quickly breed error and darknesse in the understan∣ding; Pride, Covetousnesse, &c. blind the judgement, Iohn 5.44. Luke 16.14. We must be renewed in the spirit of our minds, before ever we can prove what is that good and perfect will of God, Rom. 12.2. for the secrets of the Lord are revealed to none but such as feare him. Psal. 25.12, 14. Pro. 1.7. and 9.10.

2 Rule. He that would know the mind of God in Scripture, must earnest∣ly beg for the direction and assistance of the spirit of God, that so he may be taught of God, to know and doe his will. Nature is blind here, 1 Cor. 2.14. the naturall man perceives not the things of God: he may peradventure know the History, but not the Mystery; hee may read the words, but shall never savingly know the mind of Christ without his spirit: 'tis this Eye-salve which must make us see, and lead us in∣to all truth. We must therefore take Davids course, goe unto God by

Prayer, and beseech him to inlighten thy understanding, that thou mayest see in∣to those deep mysteries, and wonders of his Law, [Psal. 119.18.] He that would have this wisdome, must aske it of God; for the Scripture can never be rightly interpreted without the assi∣stance and teaching of that spirit, by whom they were inspired that wrote them. No Scripture is of private in∣terpretation, [2 Pet. 1.20▪] that is pri∣vate which is meerly of man, as ver. 21. private is not here opposed to publike, but to divine, or to the holy Ghost: Now our interpretations comming from the spirit, are falsely called pri∣vate, because 'tis that spirit teacheth us, which teacheth all the faithfull. This is the chiefest work, and as it were the foundation of all the rest, without which all other meanes are vaine, therefore begin and end with Prayer.

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

3. The Originall languages must be studied, they have many speciall Idi∣dioms, proprieties, phrases and elegan∣cies, which cannot be fully expressed in our own o•• any other language, and therefore 'tis necessary that we under∣stand them in some competent mea∣sure; that so in our doubts we may have recourse to the fountain it selfe, from whence the waters drink most sweet∣ly. The ignorance of Greek and He∣brew hath been the cause of many er∣rors in the Ancients, and especially a∣mongst Monks and Fryars. Till we un∣derstand the words; we can never find out the sense; nor without them shall we be able to defend our selves, or of∣fend an enemy. To give an instance or two, Gen. 3.15. the Vulgar Latine, Bel∣larmine, and the School-boyes of D••∣way, say, [ipsa] shee shall break; we say ipse, he shall break. Now by having re∣course to the Originall, the doubt is e••∣sily answered. The pronoun is Mascu∣line [••His] he, or it, (i) the seed, Zera, which in the Hebrew is of the Mascu∣line Gender: 'tis not [H••] shee, in the Feminine Gender: the promise is con∣fined to Christ, the promised seed, this

glory must not be given to his Mother, who ingenuously confesseth him to be a Saviour to her selfe, as well as unto o∣thers, Luke 1.47. Thus the Rhemists would prove free-will from that Text, Luke 2.14. Peace on earth, to men of good will; but what saies the Origi∣nall? the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signi∣fies Gods free love to us, but never our free will to good. So Ephes. 2.10. the Vulgar Latine saies we are Gods work∣manship created in Christ, in operibus bonis, in good works; but our Translati∣on saith, to good works; and so saith the Originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad, non in.

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

4. Ever observe very carefully the circumstances in a Text; as who speaks, when, to whom, the scope, the end, the matter, especially observe the context what goes before, and what followes.

The Rule of the Lawyers hold well here, Iudicandum non est de jure ex sola line â. We must not judge of the Law by one line, but observe the drift and scope of the place; this gives great light to a Text, and helps to overthrow many er∣rors. One sound Reason thus drawn from Scripture, is of more worth and strength then the opinions of a thou∣sand Chrysostoms, Origens, Austins, &c. Remember this distich of Glassius, Quis, scopus, impellens, sedes, tempusque, locusque, & modus; haec soptem, scripturae attendito loctor. The Author, Scope, oc∣casion, Theam, Time, Place; and next, the Forme, these seven let him attend that reads the Text.

The Scripture lies not in the naked words, or letters, but in the true senic and scope of the words, there lies the life and soule of the Scripture. Mens le∣gis est lex: not the bare words, but the meaning of the law is the Law.

5. Darke and hard places are to be expounded by plain ones▪ for the Scrip∣ture

is both Text and glos••e, and ever hath light in some place, to clear the darknes••e of others: one Scripture oft expounds, but never contradicts ano∣ther. Amicae semper Scripturarum lites. In Scripture there are places where th•• Lamb may wade, and the Elephant may swimme; some places are clear and plaine to instruct our ignorance, others are dark and difficult, [2 Pet. 3.16.] to quicken our diligence, to make us dig and search, [Iohn. 5.39.] to make us fervent in Prayer, humble in meditati∣on, to make us prize his word, which containes in it such high and heavenly mysteries, and to worke in us a love to the Ministery, which God hath set a∣part for the opening of these mysteries. If ever wee would be good Interpre∣ters, we must oft compare one place with another, and dark places with plaine; for what is obscure in one place, is made plain in another, so that the Scripture is the best expounder of it selfe. thus Isa 51.1. look to the rock

from whence you were hewne; what's that? ver. 2. to Abraham your Father, and Sarah your Mother. So Ioh. 6. Christ having spoken of eating his flesh, pre∣sently adds, that he spake of a spirituall, not a corporall eating. Thus the Lord in his wisedome hath left some things dark to exercise us, that by search and comparing it with other Scriptures, we might be at last acquainted with the whole Scripture, and not rest conten∣ted with the knowledge of some part of it, but might have it richly dwel∣ling in us. Hence he makes the Prophets to expound Moses, and the Old Testa∣ment is explained in the New. e. g. Exod. 3. I am that I am; what's that? the Prophet Isaiah will tell you, Isa. 48. I am the first and the last, (i) the eternall Jehovah. Thus Christ con∣futes the Devill by comparing one place with another, Mat. 4.7. Those holy Levit••s, Nehemiah 8.7, 8 and Paul in the Acts 9.22. and 16.10. They gave the sense, comparing Scripture with Scripture. Parallell Texts (like glasses) set one against a∣nother, cast a mutuall light, and as the Lapidary brightneth his hard Diamond

with the dust shaved from it selfe: so must we clear hard Scriptures by o∣thers that are plaine and perspicuous, as an acute and pious Divine hath wel observed.

6. We must beware of taking those words literally, which are to be un∣derstood figuratively, or of taking things figuratively, when they should be interpreted literally; wee may not make figures where the Scripture makes none, nor make it bleed with straining it too hard. This was Ori∣gens fault, sometimes he would take that literally, which was to be un∣derstood mystically; thus mistaking that place, Matthew 19.12. Hee gelt himselfe; and many times hee allegorizeth even plaine Scripture, and therefore often misseth the true sense. Now if a word admit of many significations, by the scope and circumstances of the place we may find, which is the most proper sig∣nification; and where the Text will beare it, wee may make use of both.

7. All all our expositions must a∣gree with the Analogy of Faith,

Romans 12. 6. Wee must Prophesie according to the proportion or ana∣logy, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] of Faith; which is nothing else but the con∣stant tenour of the Scripture, in the plain points of Religion, as the Arti∣cles of our Faith, the Lords Prayer, the Creed, and the fundamentals in our Catechi••e, all which are proved by cleare Scripture. Now in expounding, still have an eye to this, and know, that what ever interpretation contradicts this Analogy of Faith, is alwaies false. e. g. this is my body, it cannot be true literally, because it is contrary to the Analogy of Faith, which tels us that Christs humane nature is ascended in∣to Heaven, and the heavens must con∣taine him till his second comming, Acts 3.21. it must therefore be understood figuratively. So Rom. 12.20. to feed our enemy, and give him drink, are to be taken literally; because they are agreea∣ble to the Analogy of Faith; but to heap coales of fire on his head, must be taken figuratively, because in the letter it is contrary to the sixth Co mandement, So Mat. 5. 29. We should therefore take speciall care to be well grounded

in the fundamentals and principles of Religion; for ignorance is virtually e∣very error. Mat. 22.29, yee err not know∣ing the Scripture: and seminally 'tis every sin, this made Paul a persecutor, 1 Tim. 1.13. and the Jews to crucifie Christ, Acts 3.17.

8. You must come to this worke, with an humble heart. Purge out all pride, selfe-conceitednesse, and prejudi∣cate opinions, lay aside all by-ends and aimes, become a fool in thy selfe, that thou maiest be wise in God, submit thy judgements, will and affections to his his will, and then he will teach thee, Ps. 25.9 Isay, 28 9. Mat. 11.25. God will not vouchsafe to shew us so much as the form of his house, till we are humbled, Ezek. 43.11. A proud person is fit to make an heretick, he doth not take the sense which Scripture yields, but impo∣••eth his sence upon it; he is ready to in∣terpret that for Gods wil, which is most sutable to his own, Psal. 50.21. these like the spider, turn all to poyson. Get an humble heart, and then thou wilt look on every truth of God, as infinitely above thee, and so wilt willingly re∣ceive it from any; even a child with

Scripture-Reasons may lead thee, Isa. 11.6 then, and never till then, wilt thou say with Baldassar, a Germane Divine, let the word of the Lord come, let it come, had we six hundred necks, they should all submit to it. We must not do (as many doe in our daies) who bring the Scripture in subjection to their opi∣nions, conceits and practises, when they should humbly and readily conform their opinions and practices to the scripture.

9. Ignorant persons that cannot use these meanes, must goe to such as are godly, and have skill, as the blind man that cannot see himselfe, will seek out for a guide. Ma••. 2.7. the Priests lips must preserve knowledge, and the peo∣ple must seek Gods Law at his mouth. They must read good books, get sound Commentators, conferre much, humbly suing to God for direction, who first or last will resolve our doubts. To the diligent hand that makes rich in spiritu∣als as well as temporals, and if we be active for knowledge, and in despight of all oppositions, can follow on to know the Lord, he hath then promised that we shall know him, Hos. 6.3. If

we be diligent in searching, God will be faithfull in revealing; and if we sin∣cerely doe our duty, we shall quickly find the blessing.

10. Practice the truth, when the Lord shall make known any truth to you, presently obey it, and submit to it, so shall you know more of Gods mind, Iohn 7.17. when our workings and walkings bee Scripture-explications. God then delights to reveal himselfe unto us: if David will but keep the precepts of the Lord, he shall be wiser then the Ancient, wiser then his Tea∣chers, [Psal. 119.98.99, 100.] and wi∣ser then his subil•• enemies. Oh then let our practice come up to our light, and our Gospell-principles be answered with Gospell-conversations, and our Gospell-light, with Gospell lives; for then the Lord finding us faith∣full in a little, will shew us yet greater things, Phil. 3.15. and if we be carefull to obey his truth, he hath then promised to give us his spirit, [Acts 5.32.] which shall be in us a spring of illumination, sanctification, consolation, &c.

11. Words of knowledge imply af∣fection

and practice, Ec••l. 12.1. Re∣member (i) know, fear, love and obey God. So 1 Cor. 11.24. doe it in re∣membrance of me; (i) with care, feàr, love, delight; for 'tis not a bare Histo∣ricall remembrance, but a sin crucify∣ing, soul-affecting remembrance. So Deut. 8 11, 18. Psal. 1.9, 17. and 106. 21. and 1.6. 2 Tim. 2 19.

12. The Hebrews instead of an Epithet, doe put the substantive in the genitive case; as men of mercy, for mercifull men a land of desolation (i) a very desolate land, a man of desires, (i) a man very desirable and lovely, Dan. 9.23. the son of perdition (i) one or∣dained for damnation, Iohn 17.12. The man of sin, 2 Thes. 2.3. there is an em∣phasis in it (i) a very sinfull man, a man made up of wickednesse, being as it were sin it selfe in the abstract. So Ben∣mavoth, a son of death, 1 Sam. 20.31. (i) one that shall surely dye; a sonne of Belial (i) one notoriously wicked, 1 Sam. 2.12. so Eph. 2.3. children of wrath. (i) by nature we are all poor, damned, undone creatures' 'Tis an Hebraifme very frequent in Scripture: hence Christ is called a man of sor∣rows,

Isaiah. 53.3. (i) a man even com∣pacted and compounded of all kinds and degrees of sorrows. So Ieremy (15.10.) was counted a man of contenti∣ons (i) an exceeding contentious man: thus Genitives are put for Adjectives, and doe increase the signification.

13. One proper name is oft given in Scripture to severall persons: as the name of Pharaoh, was a common Title to all the Kings of Egypt; Ioseph stands before one Pharaoh, Moses is sent to another, &c. Writers observe ten of that name in Scripture, as the Philistines called their Kings Abime∣lech, and the Romans called their Em∣perours, Caesar; so the Egyptians called their Kings by the name of Pharaoh. Thus we read of three Herods. 1. He∣rod the Ascalonite, in whose raigne Christ was born. Mat. 2.1. 2. Herod the Tetrarch, who beheaded Iohn. 3. Herod Agrippa, who killed Iames, Acts 12.

14. When a Text admits of seve∣ral interpretations, which must I chuse? 1. Observe the Context, the scope and drift of the place, and see which exposi∣tion agrees best with that, and cleave

to that; its stronger then the sayings of a thousand Origens, Austins, &c. 2. Ob∣serve which agrees best with the Ana∣logy of faith, and other places of Scrip∣ture. e. g. Pro. 25.21, 22. Rom. 12.20. If thy enemy hunger, feed him, &c. by so doing thou shalt heap coales of fire on his head: Some by coales here un∣derstand, coales of confusion; others coales of conversion; though both may stand, yet the last is farre more safe and genuine 1. Because it agrees best with the Context, which forbids private re∣venge, and commands us to love our enemies, as ver, 19. before the Text, and ver. 21. after plainly shew, be not over∣come with evill, but overcome evill with good, (i) by thy goodnesse, and unex∣pected kindnesse, thou shalt so melt and humble him, (as a great fire makes the hardest Iron and Steel to melt) that of a foe he shall become a friend. 2. This ex∣position is most agreeable to the Analo∣gy of faith, which commands us to love our neighbour, yea though he be our enemy, and to seek his good, but never his ruine: now that sense which cals us from malice to charity, is ever best. Thus that act of Naaman, [2 Kings 5.17, 18.]

in going to the house of Rim∣mon, is very much controverted; some say he sinned in so doing, others as god∣ly and as learned, say no: what shall we here doe? scan the Text, and we shall find it probable, that he did not sin: For 1. 'Tis concluded by all, that Naaman was a true convert, and the Text clears it. 1. He will doe nothing without the Prophets direction and approbati∣on. 2. Whereas before he was an I∣dolater, and sacrificed to false-gods, now he resolves to worship onely the true God. ver. 17. and if so, is it likely that hee would desire a toleration to sinne? or doth he not rather beg pardon for his former Idolatry; for the words may be read in the Preter Tense, as well as in the Future. q. d. the Lord pardon thy servant, that when my Master went to the house of Rimmon to worship there, and leaned on my hand, and I bowed my selfe, &c. 3. Naamans bowing, was not a Religious worship given to the Idol, (for he had openly disclaimed all Idolatry before) but his bowing was onely in a civill respect, that the King might lean on his shoul∣ders, and this he did, (as Mr Perkins

well observes) with open and publick protestation, that he would worship none but the true God, and therefore to him he resolves to build an Altar in his own Country. 4. The Prophet would never have bid him goe in peace, had he begged for a toleration in Idolatry; for what peace can there be to the wicked?

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

Ans. He being tender conscienc'd, and scrupulous (as most young converts are) craves pardon for this his bowing, though but in a civill respect, as fea∣ring it might be interpreted a Religi∣ous worshipping of the Idol, &c. This is a charitative interpretation, and they say it is best offending on this hand: love takes doubtfull things in the best sense.

Take but one more perplexed Text, and I have done, Eccl. 7.16. Be not righteous over-much, &c. 1. Say some, these are not the words of Solomon, but of the Atheist, and carnall Polititian, who hearing ver. 15. of the righteous mans perishing in his righteousnesse, and the wicked mans prolonging his

daies, presently the carnall man with his corrupt reason concludes, Be not then righteous over much. q. d. see∣ing righteous men fare so ill, carry things with indifferency, and be not too precise and too holy, and more wise then other men; be discreet and wary lest thou bring thy selfe into danger and trouble.

2. Say others, here is condemned all rigour in Justic••, whether vindictive, distributive, or commutative. Magi∣strates must not be too severe in exe∣cuting extream justice on every slight occasion and sin of infirmity; but they must use a discreet moderation and equity, not being too severe on the one hand, nor yet too remisse in sparing or favouring wickednesse on the other hand: So private persons must not stand too much upon their own right, nor yet suffer their innocence to be too much wronged▪ but in charity and wise integrity we should yield sometimes to others, considering our humane frail∣ty.

3. Some conceive that here is con∣demned curiosity and carelessnesse. q.d. doe not curiously search into those my∣steries

which are not revealed; lest by thy pride and curiosity, thou bring Gods judgements on thy selfe; nor yet be so wicked and carelesse as to neglect the truth that is revealed.

4. Say others, here is condemned, not true righteousnesse, or true wise∣dome, (for so we can never be too righ∣teous, too wise, or too religious and for∣ward; in justice, as it is justice, wee cannot exceed, though in respect of the circumstances, as the persons to whom, when, and where we do justice, we may exceed or come short, as Pro. 17.17. to condemne the just is the excesse, and to spare the wicked, is the defect of justice) but Solomon here condemnes phari••aicall righteousnesse; when men are not content with the righteousnesse which Gods word reveales, but out of their pride and selfe-conceitednesse, they will have a righteousnesse of their own beyond the word; thus the Pha∣risces trusted so much to their owne righteousnesse, traditions and works, that they contemned Christ. These, these are the men that are over-righte∣ous: such are Papists and all will-wor∣shippers with their merits, works of

supererogation, &c. Thus the Anabap∣tists are over-righteous and rigid, they boast of their perfection; when he that hath but halfe an eye, may plainly see their grosse imperfections; they tell us that the Church must not be a mixt society, they •• ust all be Saints, reall Saints say some, &c. What is this but to be over-wise; even wise above that which is written? Vanitas ••îc nota∣tu•• hypocritarum osten••antium non suas vir utes, sed virtutum umbras quibus prae aliis semper apparere student. R gidi s••l••nt esse viriutis satellites & praecones, neque satis est i••••is si sint re••iquis simi∣les, qui n••scio quia peculiare semper af∣fectant. ••ayus in locum. Though I shall condemne none of these opinions, yet the second and the last in my judge∣ment are most sound, agreeing best with the context and analogy of faith.

15. The Hebrews often use the Im∣perative Mood for the Future Tense, to shew the certainty of a thing, as Amos 5.6 Seek the Lord, and live yee (i) yee shall certainly live. So Deut. 32.49.50. The Lord bids Moses goe up to M••unt Neoo and dye there (i) thou shalt cer∣tainly dye there▪ and on the contrary,

they sometimes put the Future Tense for the Imperative Mood, as Exod. 20. thou [shalt] not kill, steal &c. for doe not kill, steal, &c. So Mal. 2.7 shall preserve knowledge (i) let them preserve knowledge.

16. Then a thing is said to be done in Scripture phrase, when it begins to be done; Thus Ieremy tels the people that after 70 years captivity in Baby∣lon, they should returne from thence, yet many were left in Babylon after that time; but because the returne from thence beganne that year, therefore its said to be done then. Thus Christ is said to be crucified at the third houre. Marke 15.25. becau••e the Jews then cryed, crucifie him, crucifie him, and Pilate consented to them, comman∣ding that he should be scou••ged, and as it were prepared for the Crosse, but at the end of the third houre, the sixth be∣ginning, Pilate juridically condemned him, and presently they crucified him. Marke then declares the originall and beginning of Christs Crucifying at the third houre, but Matthew [27, 46] with the rest, set forth the execution and complement of it at the sixth houre; or

dividing the day into four quarters (3 houres to each quarter) it was in the third of them, that Christ was Cruci∣fied.

17. In Parables we must alwaies look more to the sense and scope, then to the letter. Now in a Parable there are three things considerable.

• 1. Cortex, the words and termes.
• 2. Radix, the scope it aimes at.
• 3. Fructus, the fruit which may be gathered from thence.

Hence we say, that borrowed spee∣ches make no grounded Arguments; they illustrate, but they prove nothing; they are comparisons, but not founda∣tions. Thus Mat. 13.24, 25, &c. The Parable of the Tares mixed with the Wheat, doth not argue a toleration of all ••ects, but the scope of it is to shew that there wi••l be a mixture of good and bad in the Church to the end of the world.

18. In Scripture many times lesse is spoken then is •• ea••r as Psal. 51.17. a broken heart God will not despise (i) he highly prizeth a broken heart. So

1 Thes. 5.20. despise not prophesying (i) see that you highly prize the prea∣ching of the word. So Heb. 10 38. if any apostatise, Gods soule will take no pleasure in them (i) hee detests and ab∣hors them 1 Cor. 10.5. but with many of them, God was not wel pleased (i) he was highly displeased. Psal. 22.6. Pro. 24.23. 'tis not good (i) it's very evil, Exod. 20.7. not hold him guiltlesse (i) he will certainly punish him, Mat. 12.32. never remitted (i) certainly puni∣shed.

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

20. Christ and his Apostles citing testimonies out of the Old Testament, doe often follow the Septuagint, ren∣dring the sense but not the words, be∣cause the Scripture lies not in the bare words and syllables, but in the sense and meaning. Hence sometimes they change something for illustration. Thus Michah 5.1. compared with Mat. 2.6. Micah cals Bethlehem little, in respect of outward pompe and riches; Mat∣thew cals it famous and great, because Christ should be born there. Thus Mal. 3.1. with Mat. 11.10. and Hos. 1.6. with Rom. 9.25. sometimes they omit a word, sometimes they add something for explication sake, as Mat. 2.15, 23. and 26.31. Rom. 10.15, 18, 19, 20, 21. 1 Cor. 2.9.

21. These words [for ever, and from Generation to Generation, &c.] do oft signifie in Scripture phrase, not eternity, but onely that which shall en∣dure a long time, for some ages and Ge∣nerations of men, as Gen. 13.15. and 17.8. Exod. 28.29. Levit. 25.46. Deut. 15,

17. 1 Chro. 15.2. Psal. 132.14. and so the word [no more] doth not totally deny, but onely signifies many times some delaying of time, as 1 Sam. 7.13. the Philistines came [no more] into the Coast of Israel: how can this be, when it is apparent they came divers times after, both in the daies of Samu∣el, Saul and David? the answer is ea∣sie, q. d. The Philistines were so shat∣tered and broken by the immediate hand of God, that they durst [no more] at this time, adventure to set upon Isra∣el. So Isaiah 23.12. Ezek. 26.13, 14. Tyre shall sing [no more] nor be built [any more] yet after some time shee was re-built and returned to her for∣mer mirth and Merchandise.

22. False, unprofitable, uselesse things, in Scripture-dialect, are accoun∣ted as no things: thus a wicked grace∣lesse, unrighteous man, is accounted as no man, Ieremy 5.1. run to and fro through the streets of Ierusalem, and see if you can find [a man] why? the streets were full of men, yea, but be∣cause they were not good men, God ac∣counts them as no men. Thus the wic∣ked are said to have [no heart] Hos 7.11.

i. no heart to goodness, and then as good have no heart at all. Thus the wicked are said [not to hear] the law, because they doe not hear it rightly, obediently. Thus the Priests are said [not to know] the Lord, Ier. 2.8. they were Priests, and so could not be totally ignorant, but because their knowledge was meerly notionall and speculative, without obe∣dience and practise, God esteems it as no knowledge.

23. By an Euphemismus or Anti-phrasis, the Scriptures sometimes put a faire name on a foule vice. Thus, I Kin. 21.13. Naboth is said [to blesse God and the King] (i) to curse them. So Iob 1.5. it may be my sons have sinned; and [Ba∣ruch, have blessed God] (i) have ••ursed him. Thus the vessell wherein Nature doth ease it selfe, is vailed with the pe∣riphrasis, a vessell wherein is no plea∣sure, Ier. 22.28. Hos. 8.8. So Deut. 23.15. Iudges 3.24. and 14.18. Iob 31.10. Psal. 51. Title. David went in to Bathshebah. So Rom. 1.24, 26, 27.

24. 'Tis a safe way, where a Text admits of many (but not contrary) sen∣ses to take in all, lest we misse the meaning: where no reason doth con∣strain,

we are not to restrain the words, but may take them in the largest sense, if there be nothing to hinder us, neither matter, phrase, context, or scope; no∣thing contrary to other Scriptures, nor the analogy of faith; then may you take all; for in a Scripture which may without impeachment of any truth, ad∣mit divers senses, I may not be so posi∣tive in one, as to reject all others. e. g. Pro. 23.23. buy the truth, what truth? why truth in judgement, truth in affe∣ction, truth in doctrine, truth in disci∣pline, truth in words, and truth in works: all these must we labour for, but the two first being most genuine, and the foundation of all the rest, are prin∣cipally to be sought after. So Ephes. 5.16. Redeem the time, why but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, opportunitas temporis; yet be∣cause the word is taken promiscuously in the New Testament, we may make use of both, and say, redeem time, and especially the seasons of time. Thus in that much tortured Text, 1 Cor. 12.7. There was given me a thorn in the flesh, the messenger of Satan to buffet me. Interpreters vary here very much: so many men, so many opinions, so

that as one saith in a like case, I think this Text had been clearer, if some had never medled with it, especially the Ancients are much mistaken about this thorn in the flesh, &c. 1. Some of them thinke it to be some bodily sick∣ness, some say 'twas a perpetuall head∣ach, others, the gout, or a paine in the small guts, or weaknesse of stomack, or fleshly lusts, or at least some disease laid on him by the Devill: these are most of them ridiculous.—Would the magna∣nimous Apostle (think wee) that had gone thorough so many difficulties and dangers, have begged so oft and earnest∣ly to be delivered from a poor disease? nor is it probable that so mortified, so laborious, so temperate a man, should be troubled with lust, or if it had been so, no doubt but he would have used that remedy, which he prescribed to others in that case, 1 Cor. 7 9. besides, the reme∣dy being spirituall, v 9. it is not proba∣ble that the malady was corporall: others think this thorn to be some cru∣ell persecutor, such as Alexander the Copper-Smith, of whom he oft com∣plaines, 2 Tim. 4.14. he by his persecu∣tion and reproaches, seemed to be the

Devils agent to buffet him, but this sense is stil too narrow, for these were but ex∣ternall thorns, of which the Apostle used to glory, and not complain.

3. Others more genuinely take it metaphorically, for internall temptati∣ons, which are fitly called buffetings, because they come so thick upon a man, that he can hardly take breath; the Devil dogs good hearts with foulest lusts, sometimes with Atheisme, Idolatry, blasphemy, &c. in all or any of which, if the soul be meerly passive, (as the word buffeting here implies) they are Satans sins, & our crosses onely; and therefore the most pious and judicious, doe con∣ceive this thorn in the flesh, & messen∣ger of Satan, to be some inward corrup∣tion edg'd with a temptation, which Sa∣tan stirred up in his heart to vex him; or originall corruption set on by the Devil; others conceive it to be a wound in the spirit, the sting of conscience pressing him downe to the lowest hell, (in his own sense) who before was taken up to the highest heavens; and this seems best to agree with the scope of the place, for ver. 7. he tels us, that he had abun∣dance of Revelations ias at his first con∣version,

Acts 9.5. 2. When hee was called to Macedonia, Acts 16.9. 3. When he went to Corinth, Acts 18.9. 4. When he was sent to the Gen∣tiles. Acts 22.17. 5. When he was in danger of shipwrack, Acts 27.23. and here when he was caught up into the third Heaven, v. 2.] Now lest the Apostle should be exalted above mea∣sure [he doubles that saying] God in his wisedome lets Satan loose upon him, to humble him, to buffet and vex him, and keep him low: now because this somewhat hindered him for a while in the chearfull discharge of his calling; it's fitly compar'd to a thorne in the foot, with which a man cannot goe but lamely, and with very great paine, &c. Briefly, the Paraphrase may be this, q. d. God hath vouchsafed me many glorious Revelations, with the number of which lest I should be exalted, and too much puffed up (as our fraile nature is easily transported) there was through the holy permission, and wise ordination of God, way given to some strong and violent corruption, edged with a temp∣tation from Satan, to humble and afflict me, lest I should be exalted above mea∣sure;

whereupon I oft and earnestly besought God, that he would be plea∣sed to rebuke the ••empter, and to free me from those violent injections, which Satan darted in upon me, and from those troublesome suggestions of the fiend: But he said unto me, content thy selfe to wrastle a while with this temptati∣on, knowing that 'tis sufficient that I doe by my power defend thee, and by my grace uphold thee from the prevai∣ling power thereof; besides, the glory of my power will be the more seen in thy weaknesse, &c. Now when Paul saw that God gained glory, and him∣selfe humility by it, he was contented to beare it, yea he resolves to glory in it, since he saw it was a medicine to cure him of pride, and not a poyson to destroy him: So that here as in a glass, we may see why the Lord suffers his choisest servants to be vext by Satan, and afflicted with variety of temptati∣ons. viz. to hide pride from their eyes, and to keep their graces in exercise; I shall shut up all with that excellent counsell of Musculus on the place. Cogitandum est hîc prohomini, quàm pro∣clive sit carni ut propter qualemcúnque

praerogativam infletur ac superbiat: ete∣nim si hoc erat Apostolo tot laboribus ac periculis depresso úsque adeò timendum, ut singulari quadam antidoto opus ha∣beret, per quod contra tentationem super∣biae in humilitate ac modestia continere∣tur; quid nobis non est multo timendum amplius qui et si parem revelationum ex∣cellentiam consequuti ron sumus▪ multò tamen minus habenius roboris ad resi∣stendum tentationibus superbiae, quan∣tumcunque levibus ac minutis, quàm habuerit ille contra tam graves superbi∣endi occasiones. Quare admo••um desi∣piunt qui studio dignitates ac honores in hoc saeculo ambiunt, non considerantes quantis seipsi periculis obnoxios reddant.

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

25. Some numbers in Scripture have a kind of eminency and excellency in them; especially these three: Three, Six and Seven. Hence the Scripture when they would inlarge or multiply the sense, they use one of these numbers. Thus Ier. 7.4. They cry the Temple of the Lord, the Temple, the Temple (i) they

did oft repeat that word. So Ier. 22.29. O earth, earth, earth, heare the word of the Lord; that threefold re∣petition makes the speech more em∣phaticall and vigorous. So Ezek. 21.27. I will overturne, overturne, overturne it, (i) I will mightily and surely overturn it. So when the Angell would shew the greatnesse of Gods plagues, he cries, wo, wo, wo, Rev. 8.13. Thus Eccl. 4.12. a threefold cord (i) a cord of many folds. So the most holy God, is proclaimed the thrice Holy God, Isaiah 6.3. Thus even Heathen Authors have used the word, and when we would expresse the greatnesse of a mans happinesse or honour, wee stile him thrice happy, thrice honourable, &c. Thus the number three implies compleatnesse and excel∣lency, as Exod. 23 14, 17. and 25.32. and 27.1. Deut. 17.6. and 19.7, 9. 2. The number six, notes perfection, as may be seen in the worke of Creation, the Lord could as easily have made the world in a moment, as in six daies; but the Lord saw it good to take a compleat number of daies, for so compleat a work, Gen. 1. u••t. Thus when the Lord would bring a full and compleat judge∣ment

on wicked Gog, Ezek. 39.2. sex∣tabo te. I will smite thee with six plagues (as in the Margin of our Bibles) (i) I will punish thee full sorely. 3. Se∣ven is a famous number, implying, 1. multitude. 2▪ perfection, Levit. 26.18, 21, 24, 28. I will plague you yet seven times more (i) many times more, or more extrea••ely. Deut. 28.7. they shall flee before thee seven waies (i) many ways, a certain number for an uncertain Gen. 4.15. vengeance shall be taken on him seven-fold (i) he shall have mani∣fold punishment. Ruth 4.15. better to thee then seven sons (i) then many sons. So Psal. 12.6. and 119.164. Pro. 24.16. and 26.25. falleth seven times (i) he fal∣leth oft into trouble, yet riseth againe. 1 Sam. 2 5. the barren hath borne seven▪ (i) many, shee is a compleat mother, and hath a flourishing family. So Micah 5.5. Zech. 3.9. Mat. 12.45. seven un∣clean spirits (i) a multitude of Devils, &c.

26. Ordinary examples of the Saints approved in Scripture, being against no generall precept, have the force of a generall rule, and are to be followed, yet in following examples we must observe.

1. How they did a thing. 2. When they did it. 3. Where they did it. 4. Why they did it, as the learned Weemse hath well observed, to whom I shall refer you for full satisfaction in this point. See more, Rule 50.

27. The order of time is not alwaies kept in Scripture, but sometimes that is placed first which was done last; the Saints looked more at the s••••stance, then at small circumstances in their writings; and therefore the placing of things must not be strictly urged in Scripture; for 'tis usuall by a prolepsis or anticipation of time to relate that first which is last, as Iohn 11.2. 'tis said Mary anointed the Lord, yet 'tis men∣tioned in the next Chapter per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & est una de regulis ad intelli∣g••ndam scripturam sanctam necessariis. Luth. loci com. p 75.

28. Arguments drawn from silent au∣thority, in matters of fact, conclude no∣thing. e. g. there is no mention made of Adams repentance of his sacrificing or performing any pious exercise whilst he lived on earth▪ yet it doth not fol∣low therefore, he did none of these things. We read of no parents Melchi∣sedech

had, yet we cannot therefore conclude that he had none: if all should be written, the world it selfe could not containe the books, Iohn 21. ult. and therefore it will not follow, because the Scripture doth not mention such a thing, therefore it was not done.

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

30. Interrogations (oft times) are emphaticall and strong affirmations or negations, as Gen. 4.7. if thou doe well, shalt thou not be accepted? this inter∣rogative is in sense a vehement assertive or affirmative. q. d. thou shalt surely be accepted both thou and thy sacrifice, if thou dost well. Thus Gen. 13.9. and 37.13. Ioshua 1.9, 10, 13. have not I com∣manded the? (i) I have without all question assuredly commanded thee, for this interrogation with the Hebrews, is a strong affirmation. So Gen. 37.13. 2 Sam. 13.28. 2 Kings 6.32. Iohn 4.35. Marke 12.24. and Ier. 23.23, 24. 2. Sometimes they are strong denials, as Gen. 18.14. is any thing too hard for God? Mat. 12.26. Rom 3.3. and 10.14,

15.3. Sometimes questions doe di∣minish and abate the sense, Zech. 4.7. Who art thou O great mountaine? thou lookest very big and great, but who art thou? I will tell thee O proud op∣press••r, and opposer of my people, though in thy owne conceit thou art a Mountaine invisible, unmoveable, yet in my peoples eyes thou art but a mole∣hill, and shalt shortly be made a nothing, even as a plain before them. Thus when David would abate himselfe, he cries, who am I? what is my house? 2 Sam. 7.18. 4. Sometimes they intend, raise, and heighten the sense, by way of admi∣ration, Ps. 8.10. Exod. 15.11. Who is a God like unto thee? let all the world if they can, shew such a God as thou art. So M••. 7.18. the question puts the brightest glory upon God, in pardoning sin; there is no sin-pardoning God, but our God only. 5. Sometimes they are expostulato∣ry, & complain, Ps. 22.1. Why hast thou forsaken me? Ier. 12.1. Wherefore doth the way of the wicked prosper? Is. 1.21.

31. When the Scripture would strongly affirme, it doth it oft times by denying the contrary. So Isaiah 38.1. thou shalt dye, and not live, Ezek. 18.

21. (i) thou shalt certainly die. Deut. 28.13. he shall make thee the head, and not the taile. Iohn 1.20. he confessed and denyed not. Isaiah 39.4. Ier. 42.4. 1 Iohn 1.5. 'tis very familiar with the Hebrews, by affirming and denying to expresse the same thing for stronger confirmation of it. Negatio contrarii auget vim affirma••ionis. Deut. 33.6. Pro. 30.11. 1 Sam. 1.11. Iohn. 20.27.

32. The Scripture speaks many things negatively, which are to be understood onely comparatively, as Hos. 6.6. Mat. 9.13. I will have mercy, and not sacri∣fice. (i) comparatively, I desire mercy [rather] than sacrifice. So Ier. 31.34. they shall no more teach every man his neighbour. The words must not be ta∣ken simply, & negativè, for a pure nega∣tion (as some Libertines would con∣strue them) but comparatively, (i) there shall be farre greater knowledge and clearer light under the new Testament, then was under the Old, Isa. 11.9. not that there shall be no teaching at all, (for Christ hath given some to be Pa∣stors and Teachers, Ephes. 4.11, 12.) but in Gospell times they shall not onely be taught by men, but they shall be taught

inwardly and experimentally by God himselfe, Isa. 54.13. his spirit shall lead them not onely unto, but into truth, Ioh. 16.13. So 1 Cor. 1.17. not to baptize. (i) comparatively, Christ sent mee rather to preach then to baptize, 1 Iohn 3.18. love not in word [onely] but [rather] indeed and in truth, Mark 9.37. he re∣ceives not me, but him that sent me (i) he [rather] receives the father sending, then me sent, because he receives me for his sake, Col. 3.23. doe it as to the Lord, and not ••o men (i) rather to the Lord then to men, because yee serve them for the Lord Christs sake.

33. When the Hebrews would ex∣presse any excellent, great, or glori∣ous thing, they oft join the name of God with it, 'tis a frequent Hebraisme: Thus Abraham is called a Prince of God, Gen. 23.6 (i) a mighty Prince, the mountaines of God (i) high and excel∣lent mountaines, Exod. 3.1. and 4.27. Psal. 46.4. the City of God (i) a glorious City. Psal. 36.6. So Cedars of God (i) tall Cedars, Psal. 80.11. a river of God, Psal. 65.10. wrastlings of God, Gen. 30.5. Harps of God, Rev. 15.2. (i) excellent Harps. Res Dei Hebraeis di∣cuntur

eximiae, Deo Opt. Max. dignae. Paraeus. Thus great haile is called Gods haile, El-gabbish. So a strong Lion is called the Lion of God, ariel. 2 Sam. 23.20. Moses is said to be faire to God (i) exceeding faire, Acts 7.20. So Nineveh was great to God (i) very great, Ionah 3.3.

34. When the literall sense is against any commandement of the Law, then the words must not be taken properly; else the Grammaticall and most imme∣diate sense, is ever soundest, unlesse some apparent error in doctrine, or mischiefe in manners follow: for when a sense crosseth any truth taught in other Texts of Scripture, 'tis alwaies a false sense; but if it agree with the Originall, the scope of the place, and the analogy of faith, 'tis good. Austins counsell is good, there are foure things (saith he) to be observed in ex••ounding Scripture.

• 1. Phrasis Sc••ip••urae.
• 2. Circumst••••••iae.
• 3. Collat•••• ••••orum locorum.
• 4. Analogia ••••dei.

35. Words of fact, are oft put for

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

36. 'Tis usuall in Scripture, to put the abstract for the concret, to set forth the excellency of a thing. Thus God tels Abraham that he shall not only be blessed, sed erit ipsissima benedictio, Gen. 12.2. (i) affluens omni benedictione, & non tam benedictus, quàm ipsa benedi∣ctio dicitur. So the Sanctum Sanctorum, dicitur ab Heb••aeis sanctitas sanctitae∣tum (i) eximiè sanctum. So Christ is called, 1 Cor. 1.30. not righteous, but Righteousnesse, Sanctification, &c. (i) summus & saptentissimus justificator & sanctificator noster. So 1 Cor. 15.50. and circumcision for the persons cir∣cumcised. Rom. 4.9. Phil. 3.3. So abo∣mination oft put for abominable, Pro. 3.32. and 11.1. and 15 8.9.

37 The conjunctive particle [And] doth not alwaies di••tinguish ••ivers things, but is oft used by way

of explanation, as Mat. 3.11. he shall baptise you with the Holy Ghost, and with fire (i) with the Holy Ghost, which shall be like fire to purge out your drosse. Iohn 3.5. except a man be born again of water and the spirit (i) with spirituall water, or the spirit which is like water to cleanse, cool, and refresh us. Spiritum & aquam pro eo∣dem posuit, frequens loquendi mos est in Scriptura, cum de spiritu fit mentio, ad exprimendam ejus vim, aquae vel ignis nomen adjungi. Calvin.

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

39. Whatsoever is truly and soundly collected from Scripture (by good con∣sequence) is Scripture, as though it were expressely written. e. g. the word Trinity, Sacrament, Thou shalt baptize Infants, are not literally and syllabically in Scripture, yet since by good conse∣quence they may be gathered from thence, it is equivalent as if in so many letters they were written there, Mat. 22.32, 33. else disputations, Sermons,

and books consonant to Scripture should not be credited. See this more fully cleared in my Font-Guarded. p 34, 35. and Mr Sidenham against Anabapt. p. 6, 7, &c.

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

found faithfull in expounding Scrip∣ture.

41. When the Scripture affirms a thing earnestly, as being a matter of great concernment, it useth to double the asseveration, as Iohn 1.51. and 3.3, &c. no Evangelist but Iohn, useth this double affirmation, and he useth it nine∣teen times in his Gospell, this he did the rather to strengthen our beliefe, and to shew how sparing he was of an oath; and for the greater certainety of the thing. As Pharaoh's dream was doubled, to shew the certainty of it, Gen 41.32. In Scripture there is a three∣fold Amen. 1. Assenting, Deut. 27.26. and 1 Cor. 14.16. 2. Assuring, Mat. 5.18. 3. Assevering, so here, Amen, when prefixed, is a certaine and earnest asseveration, when affixed at the end of our Prayers, &c. it notes our assent and assurance. q. d. Quae ego dic•• sunt Amen Amen (i) vera vera, hoc est, verissima certissima, & omni alia verita∣te veriora, omni alia certitudine certiora. à Lap. in Iohn 3.3.

42. Suppositions in Scripture, are no Positions, when the speech is only Hy∣potheticall, it concludes nothing; for a

conditionall proposition doth not sim∣ply affirme, and therefore conclusions gathered from it, as if it were affirma∣tive, will not hold, e. g. Ezek. 18.24. If a righteous man turne from his righ∣teousnesse. Hence the Arminians con∣clude, that a righteous man may fall from grace: but 1. This is but a suppo∣sition, and so concludes not. 2. The Text doth not speak of Evangelicall righteousnesse, but of a legall, civill, morall righteousnesse, which may bee lost. So Ezek. 14.14 [i••] Noah, Iob and Daniel should pray for them, &c. it doth not therefore follow, that the Saints departed, doe pray for living Saints. Mat. 11.21, 22. [if] ••he mighty works which were wrought in thee, had been done in Tyre and Sidon, they had repented, &c. it doth not therefore follow, that there was some inclinati∣on in Tyre and Sidon to repentance, as Luke 19.37. if these should hold their peace, the stones would speak; it will not follow that therefore there was some inclination in the stones to speak.

43. When the Scripture doubles a∣ny thing. 1. In denouncing judge∣ments,

it notes the certainty, celerity, and frequency of them, as Gen. 2.17. dying thou shalt dye (i) thou shalt sure∣ly dye. So Gen. 3.16. 2. In promising mercies, it notes reality and earnest∣nesse. Isaiah 40.1. Ezek. 37.5, 6. Isaiah 55.1. come, come, come. Hab. 2.3. Hos. 2.19. thrice I will betroth thee: the iteration implies affection, intention, and reality. 3. In prophesies it notes the speedinesse and certainty of them, Gen. 41.32. Exod. 3.7. Heb. 10.37. 4. In Prayer it notes the servency, and ear∣nest desire of him that praies. Iames 5.17. he prayed in prayer (i) he prayed ear∣nestly: many pray, but they doe not pray in prayer, Mat. 7.21. 5. In Narrations and Repetitions, they serve either for confirmation to assure us that the matter is true, and worthy to be noted, or else for explication, the latter clause exegetically expounding the for∣mer, as Deut. 11.22. usually it is empha∣tically, as Ier. 18.18. come let us devise devises (i) let us be earnest and active to plot Ieremie's ruine. So Iohn 9.4. I must work the works of him that sent me; there is an emphasis in the expres∣sion, and it notes Christs strong intenti∣on

on the worke of God. Ita condupli∣cat Paulus quaedam ad majorem empha∣sin, maxime in gradibus comparationis, idque ut plurimum excessum significet, ut ad Phil. 1.23 multò magis meliùs (i) longè meliùs; à Lap. So Eccl. 1.2. 6. Sometimes it signifies distribution. 1 Chro. 16. a gate and a gate (i) every gate, and 2 Chro. 19 5. Levit. 17.3. a City and a City (i) every City. Ezek. 14.4. man, man (i) every man. Levit. 18.6. Psal. 122.4. 7. It notes variety or diversity, as Pro. 20.20. a waight and a waight (i) divers waights, an heart and an heart (i) a diverse and a double heart. 8. It notes excellency, as Cant. 1.1. song of songs, God of Gods. Psal. 116.2. King of Kings (i) most high and excellent. 9. An adverbe double, doth increase the deniall, as Mat. 5.20▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yee shall not, not (i) in no wise enter. So Rev. 21.27. and Heb. 13.5. there are five negatives, I will not, no I will not, I will not leave thee nor for∣sake thee.

44. Of Scripture Weights and Measures.

FIrst, there was the common Cubit, from the point of the Elbow to the top of the middle Finger. 2. There was the Cubit of the Sanctuary, which was more then the common Cubit. Deut 3.11. the Cubit of a man was or∣dinarily a foot and a halfe, or halfe a yard; this was the common Cubit; but the holy Cubit, or the Cubit of the Sanctuary was a full yard containing two of the common Cubits: by this Moses measured the Tabernacle, and Solomon the Temple. 3. There was a Geometricall Cubit, which contained six common Cubits, and according to these (its thought) that Noahs Arke was built, Gen. 6.15, 16.

2. The Hebrews had measures of capacity, and those were of two sorts.

1. Some were for dry things, as corne, seed &c.

2. Some for liquid things, as Wine, Oyle, &c.

1. The measures of dry things, were 5 especially.

• 1. A Kab.
• 2. An Omer.
• 3. Modius, a measure.
• 4. The Ephah.
• 5. The Homer.

2. The measures of liquid or moist things, were three especially.

• 1. The Log.
• 2. The Hin.
• 3. The Bath.

1. The Kab was the first and the least measure, which the Hebrews had, they used it in the measuring of dry things; 'twas the eighteenth part of an Ephah (say some) the sixth part of a Satum, it conteined the quantity of 24 egge shels; twas equall to our Quart. The famine in Samaria was so great, that a fourth part of a Kab of Doves dung, was sold for five pieces of silver, 2 Kings 6.25. an Asses head (though it could have but little meat on it, yet in that extremity) was sold for ten pounds, (say some) and the fourth part of a Kab of Doves dung, which is conceived to be about a pound and one ounce (i) 13

ounces, was sold at 12. s. 6. d. This was Gods just judgement on them for their Idolatry and sin, that they who set at naught the word of God, that hea∣venly Manna, and most pretious food of the soule, should now be enforced thorough necessity to pay most dea••e for base things, and at other times con∣temptible, and all to satisfie their hun∣ger.

2. An Omer was the tenth part of an Ephah, Exo. 16.36. some call it Go∣mer, because Y is pronounced by H or G. it contained about three pints and an halfe. 3. Modius a measure, or sa∣tum was a Gallon and halfe, we tran∣slate the word in generall, a measure, 2 Ki••g•• 7.1. to morrow a measure (i) a Satum of fine flower shall be sold for a shekell.

4. The Ephah was the tenth part of an Homer, equall with the [Bath] in liquid things: about an English bushell, it contained three Pecks and ten Go∣mers, Levit. 19.36. 1 Sam. 1.24. and 17.17. Isaiah 5.10. Amos 8.5.

5. The Homer as the Talent, was the greatest weight; so the Homer was the greatest measure, it contained (say

some) as much as a Camell could well beare at once: about ten bushels (say others) about five bushels others say. Ezek. 45.11. it contained ten Ephahs (i) 45 Gallons, or 5 Bushels and 5 Gal∣lons.

2. The measures of liquid things were, 1. The Log, it was the least measure of liquids, 'twas the twelfth part of an Hin, containing in quantity six egge shels, about halfe a pinte, Levit. 14.10, 12, 15, 21, 24.

2. The Hin contained about three Quarts, Exo. 29.40. and 30.24. Numb. 5.4, 5. Ezek. 4.11.

3. The Bath, the tenth part of an Homer, equall with the Ephah, the same which in Greek is called Hydria, in Latine Cadus; it contained four Gal∣lons and an halfe, Ezek. 45.10, 11, 14. Isaiah 4.10.

45. Concerning the Coynes that were among the Hebrews, as the Mite, the Quadrans, the Gerah, Didrach∣mum, Stater, Denarius, a Shekell, a Ta∣lent, &c. Interpreters vary much about them: those that have done best both on Weights and Coines, are à Lapide in the end of the Pentateuch. Weem∣se,

1 Vol. in the end p. 129, &c. Godwin Iewish Antiq l. 6. c. 10. Breerwoods little Tract, de Ponder. & pretiis vet. num∣morum cum rec••ntioribus collatione; and above all, our last large and learned An∣notations on the whole Bible, are so.

46. The Imperative Mood com∣manding, is oft put for the Optative, wishing, as Cant. 1.2. Let him kisse me, for, oh that he would kisse me. So Mat. 6.9, 10. let thy name be hallowed, let thy Kingdome come. q. d. oh that thy name might be hallowed, and thy King∣dome come.

47. Many imprecations are not so much Prayers, as Prophesies; foretel∣ling what shall be, rather then desiring they should be.

48. There is a singular variety, but no contrariety in the Scriptures; there is a sweet Harmony and consent in them, the Old Testament agreeing with the New, Moses with the Pro∣phets, and the Apostles with them both, if any place seem to contradict another, the fault lies in our own blindnesse, and not in the Scripture, which is alwaies at peace with it selfe. e. g. Christ is cal∣led Davids Lord, Psa. 110.1. and else∣where

he is called Davids sonne, Mat. 22.42, 43, 44, 45. The answer is easy, Christ was Davids Lord in respect of his Divinity, and Davids sonne, in re∣spect of his humanity. So, as he was God, the Father and he were one; but as he was man, so the Father was grea∣ter then he. Thus Christ and the Gos∣pell simply considered in themselves, bring inward peace. Iohn. 14.27. my peace I give you; but accidentally mee∣ting with the corruptions of men and the malice of Satan. So Mat. 10.34. I came not to send [outward, worldly] peace, but a sword. Satan and his A∣gents being inraged at the publication of the Gospell, will raise up stirres and oppositions against it. Thus Mat. 10 10. a staffe is forbidden the Apostles, yet Marke 6.8, 9. a staffe is allowed them. Ans. We must distinguish of staves 1. There are striking defensive staves, which cumber those that carry them, and are a burthen to them, these are for∣bidden. 2. There are itinerary staves, Whereon. Travellers doe ease them∣selves, Gen. 32.10. these walking staves Mark means. Duplex tum fuit in usu baculus. s••••l. defensiorius & portatorius,

itinerarius seu sustentatorius: loquun••ur Evangelistae de defensorio & portatorio qui oneri fuit portantibus: Christus verò apud Marcum, itinerarium & sustenta∣torium baculum adjumenti loco permit∣tit. Sharpius.

49. Whatsoever is said in Scripture, for the comfort of one, must be applyed by al in the like case and condition. That promise which God ••ade to Ioshua [Ioshua 1.5] is by the Apostle applyed to all the fai••••full, Heb. 13.5. that pro∣mise which belongs to one beleever, as a beleever, belongs to every beleever; what he promiseth to one he promiseth to all that a••e in that state: for though some may have mo••e grace, yet none have more 〈◊〉〈◊〉. Look what promise God made to Abraham, David, Paul, &c. as believers▪ we 〈◊〉〈◊〉 and must apply them as ours▪ for all the promises are our heritage▪ and belong to us, as well as our fore-fathers; to us Gentiles, as well as to the Jewes. Acts 2.39. the promise is to you and to your children, and to such as are afarre off. Rom. 4.16. Ephes. 3.6.

50. Examples may bee followed where there are the like causes. cir∣cumstances

and conditions; when the equity of the thing is universall and the cause common; else extraordinary ca∣ses will not make an ordinary Rule. e. g. Ehud killed Eglon [Iudg. 3.20, 21.] therefore a Fryar may kill a King. Ans. Non sequitur, for Ehud had a speciall commission from God, to doe what he did, he raised him up to be a deliverer of his people, ver. 15. and therefore this can be no president to any, to murther Princes, though they be Hereticks and Tyrants. So Samsons killing himselfe, is no ground for selfe-murther [Iudg. 16.30.] for what he did, was done by an extraordinary motion, and instinct of Gods spirit, nor did he directly and pri∣marily intend his owne destruction, but the ruine of Gods enemies. Elijah by extraordinary calling, called for fire from Heaven, and burnt the Captaines, therefore the Disciples may call for fire from Heaven to burne the Samaritans [Luke 9.55.] this will not follow, be∣cause they acted not by the same spirit; Elijah was led by a spirit of zeale, but these by a fiery, furious, rash spirit. Thus the act of Phinehas was extraordinary, Numb. 25.8, 11. Nor will it follow,

because the Apostles anointed the sick with oyle, and cured them [Iam. 5 14.] therefore we may doe so to; for that gift was miraculous and peculiar to those Apostolicall times, and is now ceased; besides, that oyle was ad sana∣tionem, for health and recovery; but the Papists is ad viaticum, for a journey, when men are dying and past recove∣ry. Thus because in the Apostolicall times, there was an extraordinary gift of Prophesying and interpreting Scrip∣ture by Revelation without any study, it doth not follow that therefore the same gift abides still, and All may Pro∣phesie.

51. The word [untill] in Scripture, is oft taken for never; it importeth not alwaies, any definite space of time, but signifieth an infinite time, or to eternity. Thus Mat. 1.25. untill shee had brought forth, &c. (i) never. So Mat. 5.26. until thou hast paid the utmost ••arthing (i) never. So Gen. 8.7. and 28.15. 1 Sam. 15.35. and 2 Sam. 6.23. Psal. 110.1. Mat. 28.20. 1 Cor. 15.25.

52. The word [none] is oft put for few, as Ier. 8.6. no man repented (i) none comparatively, they were very

few. So 1 Cor. 2.8. none of the Princes of this world (i) few, Isaiah 64.7.

53. The Present Tense being put for the Future Tense, doth signifie the certainty of a thing, as Isaiah 21.9. Rev. 18.2. Babylon the great fallen, is falled (i) it shall as certainly fall, as if it were already done, the doubling of it also implies the greatnesse, neetnesse, and certainty of it•• downfall. Cecidit significat actum instantem & quasi in∣ch••antem. 2. cecidit (i) j••m cadere inci∣pit, ac brevi prono casu c••det Babylon. à Lapids.

54. The word [Rather] is not al∣waies put comparatively, when two persons or things are compared, as like and unlike: but sometimes nega∣tively, as a denying particle, instead of [not] as Luke 18.14. this man went away, [rather] justified then the other. q.d. not the other, but he went away ju∣stified; for the Pharisee was not at all justified, Mat. 5.••0. neither is there more or lesse in justification; but our Saviour here useth a popular kind of expression. So Iohn 3.19. men loved darknesse [rather] then light. q.d. they loved not light, but darknesse.

55. An indefinite speech in Scrip∣ture, is equivalent to an universall, as Iob 14.1. Man that is born of a woman (i) every man. So Pro. 28.14. blessed is [the man] that fears alwaies (i) blessed is [every man] that truely fears God. So he that beleeves shall be saved (i) who∣soever he be. So, blessed are they that mourn, &c. (i) all they inclusively, and onely they exclusively, &c. The Scrip∣ture abounds in such kind of speeches.

56. The Scripture oft puts a thing in the Participle of the Present Tense, to note a continued act. Thus Cain is said to be building [Gen. 4.17.] to denote his earthly affection, and that he made it, as 'twere, his onely work to build Cities; he did not onely build, but hee was [building] as if hee meant to live here for ever. Thus to encourage us to pray, 'tis Gods prerogative Royall to be a God [Hearing] Prayer, Psal. 65.2. he not once or twice heareth, but is continually [hearing] he makes it (as I may say) his great work to be still hea∣ring, observing, and answering the Prayers of his people. So Pro. 13.20. he that walketh [ambulans Heb.] with wise men shall be wiser (i) he who is

continually amongst them, and trades (as 'twere) with them, shall in time learn wisdome from them. So Mat. 24.38. the sin of the old word is thus described, they were eating, drinking, marrying; not that 'tis a sinne in it self, to eat, drink, marry; but when men eat and drink excessively, so much the Par∣ticiples imply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i) edentes, like brute Beasts, they did not onely eat, but they were alwaies eating, it was their Trade and work; they passed without intermission from eating to drinking, from drinking to marrying, &c. they followed it close, as if it had been their onely work, and they born for no other end. So 1 Tim. 5.17. Ministers must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, laborantes; still labouring for God, and spending themselves in his service. So Ephes. 5.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gratias agentes, we must not give thanks for a day or two but alwaies, on all oc∣casions we must be giving thanks.

57. The Scripture sometimes de∣nounceth judgements, and promiseth blessings to the Parents, which yet were fulfilled to their children onely. Thus Noah cursing Ha••s. Gen. 9.25, 26. a servant of servants shall he bee to his

Brethren, &c. this was fulfilled in his posterity, the Canaanites, who served the Israelites under the conduct of Ioshua. God promised the Land of Ca∣naan to Abraham, Gen 13.15. yet not hee, but his posterity enjoyed it foure hundred years after, in Ioshua's time. Thus Isaack said to Iacob, Gen. 27.29. be Lord over thy Brethren, and let thy mothers sonnes bow downe to thee. This was not fulfilled in Esau, who in∣stead of serving, did rather Lord it over Iacob, but this Prophesie was fulfilled in Esau's posterity, when the Idumaeans and Moabites were brought under the subjection of David. So Gen. 49 7. I wil divide them in Iacob, &c. where by Ia∣cob and Israel, is not meant the person, but the posterity of Iacob or Israel.

Exact, clear, and satisfactory in this kind, that I shall onely refer the Reader to them, for full satisfaction in his doubts.

If any desire yet fuller satisfaction, and more Rules, let him peruse Atte••∣soll on Numbers. p. 10. and p. 371. and p. 1050. B. Andrews large Catechism. p. 66, 67, 68, &c. I can give you no more but the bare quotations of these

two, being plundered of them in the troubles. See Weemse Jewish Synag. c. 23. p. 42, &c. Perkins Art of Prophesy∣ing, c. 4. and 5. Stoughton, Davids Love to the Word. c. 12. p. 401, &c. Bernards Faithfull Shepheard. l. 4. c. 2. p. 175. Mr White of Dorchester's Rules for Reading Scripture. c. 12. p. 160. Hyperius de ra∣tione Studii Theol. l. 2. c. 8, 9, 10, 11, &c. a little book, but of great worth▪ its full of excellent directions for young men in their studying of the Scriptures, &c.

16. Rules to direct us in the right ex∣pounding of the Law.

THE knowledge of the Law in its utmost extent and spirituality, is very necessary for every Christian. Wee are all by nature, Pharisees, and have high conceits of our selves; and though many will confesse themselves to be sinne••s in grosse, yet descend to parti∣culars, and then I have had many that could keep all the Commandements: Now when such shall be made to see the spirituall nature of the Law, and how it condemnes, not onely the gross act, but also the secret corruption of our hearts; heart-murther, heart-pride,

heart-theft, heart-adultery, &c. they wil us, humble make us poor in spirit, sensi∣ble of our own impotency, and inability to any goodnesse; when in this glass we shall see the numberlesse number of our sins, and those Seas of wrath due unto us for them; this wil make us fly to Christ, as to our City of refuge, and prize a Sa∣viour above all the Kingdomes of the world, &c.

2. As the Law is a glasse for dete∣ction, so 'tis a Rule for direction, by which all beleevers must frame their lives, serving him who hath redeemed them, in Righteousnesse and Holinesse all their dayes: and therefore it's very necessary for all Gods people, to know what vices are forbidden, that they may shun them; and what duties he enjoines us, that we may practise them. To this end I have taken some paines to collect all the Rules (which in my little reading I have met with) that give any light into the Commande∣ments, that having a compendium of them at hand▪ we might have recourse to them on all occasions: as for the par∣ticular opening of every commande∣ment, I shall refer the Reader to Mr

Brinslyes Watch, Mr Whately, and Dr Downhams Expositions of the Com∣mandements.

1 Rule. Every Precept of the Morall Law, is both Affirmative and Negative, 'tis not sufficient that we fly evill, but we must doe good, Psal. 34.14. Mat. 3.10. and 25▪ 42. Isaiah 1.16, 17. for every Commandement hath two parts, the first, Affirmative, commanding a duty, the neglect whereof is called a sin of Omission. 2. The Negative, forbid∣ding vice, the doing whereof, is called a sin of Commission.

2. Under the Negative, the Affirma∣tive is alwaies comprehended: when a sinne is forbidden, the contrary Grace is commanded; he that saies we shall not kill, commands us also to preserve the life of our Neighbour. Occidisti si non fovisti. Aug. Qui prohibet impe∣dimentum praecipit adjumentum.

3. When a sinne is forbidden in any Commandement under it, (by a synec∣doche) all the sins of the same kind, are forbidden also. e. g. under adultery is condemned fornication, incest, ••apes, Sodomy, &c. Under murder, is forbid∣den malice, ra••h anger, ••ighting, &c.

with all kind of murther, mentall, ver∣ball, reall, 1 Iohn. 3.13. and thus Christ himselfe expounds the Law, Mat. 5.21, 22. and the reason why God puts the name of the great sinne upon the lesser, is to make us see the hainous nature of it to hate a man, or give way to rash an∣ger, ••any think it a small matter; but when the Lord tels us it is murther, then wee see the greatnesse of it: Thus Rebellion is called Witchcraft, 1 Sam. 15.23.

4. Every Precept is spirituall, Rom. 7.14. the Law is spirituall. Mans Law binds the hands and tongue; but Gods Law binds the heart and soule, Iohn 4.24 it requires not onely outward obe∣dience in words and works, but also inward in the heart and mind; God sees, and punisheth as well for inward sins, as for outward, Mat. 5, 28. it takes notice of heart-adultery; and herein this Royall, excellent Law of God [Iam. 2.28.] excels all humane Lawes. 1. Mens ••awes take no notice of every small offence, but Gods Law obser∣veth and condemneth even the least sins, even Gnats as well as Camels; the Nazarite must not only forbeare the

wine, but he must not so much as eate the kernell of the Raisin [Numb. 6.4] nor the huske. 2. Mens Lawes take no notice of thoughts, they cannot pu∣nish for them; but Gods Law reacheth the heart, and binds the most secret co∣gitations. Gen. 6.5. God takes notice of the evill of the imaginations and thoughts of our heart, he sees our wrath, and observes our very countenance. Gen. 4 6. why art thou wroth? and why is thy countenance falle••? and the g••a∣shing of the teeth. Acts 7 54. making mouths, Isaiah 57.4. pointing with the finger, Isaiah 58.9. those small things which men think nothing, yet Gods Law condemnes.

5. The Law is perfect, requiring perfect obedience, both inward and outward, both of parts and degrees: therefore when any duty is comman∣ded, there the highest degree of it is commanded, Mat. 22.37, 38. and where a vice is forbidden, there the least de∣gree of it is forbidden, and beares the name of a grosse sin, that we might esteem no sin small.

6. When a duty is commanded, the meanes to attain it are commanded

also, and when a vice is forbidden, the allurements thereto are forbidden▪ e. g. when the Lord commands us to wor∣ship him alone, this includes Praying, Reading, Hearing the word, watching over our hearts and wayes, and frequen∣ting good company; hence David bids the wicked depart, that so he might keep the Commandements of the Lord, Psal. 119.115.

7. Where any virtue is commanded, a vice forbidden, there also the signes are commanded and forbidden, as well as the things themselves. e. g. hee that commands us to be gracious, commands us also to shew forth the fruits of him that hath called us, and that our light should shine before men, and our mo∣deration be known to all, &c. 2. For vices, we must not only shun the sinne, but the shews also and appearances of sinne▪ 1 Thes. 5.22. Iude 23. lofty looks and strange apparell, &c. which are signes of pride, must be avoided. Isaiah 3.16. Zeph. 1.8. 1 Tim. 2.9. wee must shun lewd company, suspected places, lewd speeches, and all the signes of in∣continency: wee must not onely abhor the Devils Beefe, but his Broth too.

Isaiah 65.4. Iacob must bury the ear∣rings, lest they make an Idol. Gen. 35.4. The men of Ephesus repenting, burne their books of Sorcery: the Lord con∣demnes the dregs of sinne, as well as the sinne it selfe▪ he that saies we shall not kill, saies also we shall not revenge, no nor once remember the wrong. Le. 19.18.

8. All men are bound to a religious observation of Gods Commandements, none are exempted, God hath not made one commandement for the rich, and another for the poor; but high and low, rich and poor, Jew and Gentile, bond and free, of what Nation Sex or condi∣tion soever they be, they must observe Gods righteous commands; as God is Lord of all the world, so he expects obe∣dience to his commands, from all. Hence the Commandements are pub∣lished in the second person singular [Thou] speaking particularly to all, &c. thou Lord, thou beggar, &c.

9. The Law must not onely be ob∣served, but also preserved by us. e. g. 'tis not sufficient that the Master keep the Sabbath himselfe, but he is bound to see that all his family observe it also; & so in

every other Commandement; 'tis not, sufficient that I doe not kill, but I must doe what in me lies, to preserve others from killing. We must therefore in our places and callings, by instruction, di∣rection, correction, &c. labour to pre∣vent sin, in all about us, else we may be∣come accessaries to other mens sins, and that seven waies.

• 1. Mandando.
• 2. Comm••nda••do.
• 3. Permi••tendo.
• 4. Provoca••do.
• 5. Consentiendo.
• 6. Difendendo.
• 7. Consociando.

1. Mandando, by commanding and giving direction. David did not kill Uriah with his own hands, but giving directions to Ioab, and writing to him how it should be done, 'twas his murther. 2 Sam. 11.15. Saul killed the Priest, in commanding Doeg to doe it, 1 Kings 21.10.

2. Laudando, by commending men for their pride, drunkennesse and pro∣fanenesse; 'tis in a manner all one, to

commit a sin, and to commend it. Ro. 1.32. nihil interest faveásne sceleri an illud facias. Seneca.

3. Permittendo, by conniving at the sins of others, and not restraining them when it is in their power. Thus Eli be∣came accessary to the sinne of his sons, 1 Sam. 3.13. and Pilate to Christs death, Iohn 19.16. and Ahab is said to kill, when he suffered Letters to be written in his name, to have Naboth killed. 1 King. 21.19.

4. Provocando, by incitation, stirring men up, and provoking them to doe wickedly. Thus did Iobs wife, Iob. 2.9. and Iesabel, 1 King. 21.25. a sinne for∣bidden, Gal. 5.26.

5. Consentiendo, by consenting. Thus Saul was accessary to Stevens death, Acts 7.58. and 8.1. The Hypocrite consents with Theeves, and partakes with Adulterers, Psal. 50.18.

6. Defendendo, by justifying the wic∣ked, and condemning the just, Pro. 17.15. calling evill good, Isaiah. 5.20.

7. Consociando, by being familiar with men in their sin. God hath ordei∣ned our non-communion and with∣drawing of our selves from them to be a

meanes of their reclaiming. 2 Thes. 3.14. have no company with such, Rom. 16.17. 2 Iohn 10. 1 Cor. 5.9.

10. The Negative Commande∣ments bind most strongly, they bind us alwaies, and to all times, 'tis unlawfull at any time to sin, I may never blas∣pheme, curse, lye, &c. In the Negative, the acts of vice are alwaies forbidden, but in the Affirmative, the acts of virtue are commanded, with due consideration of circumstances; for al∣though they bind us alwaies, yet they bind us not to all times; we must admo∣nish our brother, read, pray, hear, give almes, &c. yet are we not bound to these at all times: hence all the Commande∣ments almost, are Negative. 1. Be∣cause Negative Commandements bind more strongly. 2. They worke on our minds, and more then Affirmative ones, 3. Because our nature is exceeding prone to evi••l. 4. This is the true order of repentance, first to cease from evill, and then to doe good.

11. We must apply the curse parti∣cularly, to the breach of every comman∣dement; if wee have profaned the Sab∣bath, taken Gods Name in vain, &c. the

curse is due to every one of these sins, Deu. 27.ul. Gal. 3.10. & so the blessings, though they be not particularly expres∣sed, yet must be applyed by every one that yields sincer•• obedience to the Law.

12. Remember, that the first and last condemne the very motions of the heart, against God, or our Neighbour, though wee never yield consent unto them: this humbled Paul so exceeding∣ly, Rom. 7.

13. Sins against the first Table, are greater then sins against the second (cae∣teris paribus) comparing thoughts with thoughts, words with words, & works, the comparison must be equall, as blas∣phemy, and the highest degree of sinne against God, is greater then theft, or murther: but if the comparison be not equall, it will not hold, for Adultery is a greater sin, then the least breach of the Sabbath; and murther is a greater sinne then the least abuse of Gods Name.

14. The second Table must give place to the first; hence Mat. 22.38. Christ cals it the first in order and Na∣ture, because the love of our Neighbour flowes from the love of God. 2. The great Commandement in excellency

and dignity, because it more immediate∣ly commands things concerning God. Our Neighbour must be loved but onely in and for the Lord, so far as may stand with his glory: 'tis no dishonour to our Fathers on earth, to see their heavenly Father served before them, Ephes. 6.1. Acts 4.19. and 5.29. This Rule holds in Morals, but not in Ceremonials, for God would rather have a Ceremony omit∣ted, then our Neighbours safety endan∣gered, Hos. 6.6. Mat. 12.3, 4, to chap. 15.3, 4.

15. We must obey Gods commands, purely for the commands sake, many will seem to observe them for self-ends, to merit, get praise, &c. but we must have respect to them all, simply, because our God commands them.

16. Precepts presuppose faith▪ e.g. Doe this, and thou shalt live (i) doe it in Christ. So Eccl. 12.13. Keep the com∣mandements (i) in Christ or by faith in him. So, thou shalt love the Lord, with all thy heart (i) Evangelically.

17. God who made the Law, can dispense with his owne Law in things that touch not upon his nature, justice, purity, &c. God cannot sinne, because

purity is naturall to him, he cannot lye, because truth is essentially and intrinsi∣cally in him; but for things which are out of him, and belong to his soveraign∣ty, he is an absolute Lord, he is Lord of dayes, and Lord of goods and life; here he may dispense, and command Abra∣ham to sacrifice Isaack, and the Israe∣lites to spoyle the Egyptians, Exod. 3.22. and Solomon to make Pictures and Cherubins (which wee may not) For, 1. He had Gods expresse command to make them. 2. They were Types of Christ, they foreshewed his glory, whom the Angels worship. 3. They were placed in the holy of holies, where the people could not see them, much lesse worship them.

See 16 Rules more by Mr White of Dorchester, in his Directions for rea∣ding the Scripture, p. 300, &c.

Sit vice coronidis illud Tileni, Syntag. c. 7 p. 49.

Praecipua ad Script••r is rectè interpre∣tandas media sunt haec: frequens oratio, linguarum cognitio, fontium inspectio, verborum propriorum & figuratorum distinctio, argumenti & scopi considera∣tio: causarum circumstantiarum, antece∣dentium

& consequentium notatio: logi∣ca analysis: locorum obscuriorum cum illustrioribus, similium cum similibus, atque etiam dessimilium cum dissimili∣bus comparatio, historiae naturalis & hu∣manae peritia, ac postremò fidei analogia, ad quam tanquam ad amussim & nor∣man certissimam, exigenda est cujuslibet loci interpretatio.

FINIS.

Notes

• Sit mens nostra terrenâ faece perpurgata, pas∣sionum discussis nebuli••, sancta & sublimis e••∣••ecta, ut apta▪ habilis{que} redda∣tur ad coeles••ia haec dogmata ba••ri••da. à Lap. Deus amicis su∣is arcana animi sui communicat. Iohn 15.15.
• Sine pur•• m••n∣te & Sancto∣rum imitation••, nemo compre∣••enderit San∣ctorum verba. Athanas. D••us se puris videndum prae∣bet in verb•• suo in ••ac vita, & visione gloriosá ••n suturâ Mat▪ 5 8. Rive. Nunquam Pau∣li sen••um ingre∣duris, nisi Pau∣li spiritum im∣••ib••ris. Be••.
• Luce•• Scriptu∣ra, sed fi••is lu∣cis. Tilen. Pium & pru∣dentem requi∣rit lectorem.
• Benè orasse est bené studuisse. Luther. Vbi Deus Ma∣gister est, quàm ci••ò discitur, quod docetur. Leo. V. Bowles Pa∣stor Evangel. page 117.
• Hanc veram sapientiam non lectio docet, sed unctio; non litera, sed spiritus; non e∣ruditio, sed ex∣ercitatio in mandatis Do∣mini. Ber. in Canto Ser. 37. Sine s••iritu ar∣cana spirit••s quaerere, nihil est aliud quàm fine luce vide∣re velle. Rive.
• O••ationi lectio, l••ctioni succe∣dat••o••ati••, Hie. od I••aetam. Ad mentis puri∣••at••m industria & ex••rcitati•• diligen•• ••st ad∣••ungenda. Rive. ••sagog ad script. cap. 18 p. ••59.
• Non est in lege vel una litera •• qua non montes magni depende∣ant. Rabbin.
• Hebraei sontes hibunt, Graeci (1.) Sept. rivo••, Latini paludes. Sphinx.
• Bonus Gram∣mati••us, bonus Theologus.
• Bell. lib. 2 c. 12. de verbo Dei See more, D•• Prideaux▪ fasci∣cul. Q 5. p. 36.
• Evincit hoc Do••tis. P••rcus R••••. 8. in locum.
• Quis, cui, causa, locus, quo tem∣po••c, prima. Se∣quela.
• Vt âbs{que} fun∣damento imbe∣cilla est aedifi∣catio, ita nisi in∣vento scopo Scriptura est mutilis. Chrys. Ex antecedenti∣bus & conse∣quentibus colli∣gitur verus Scripturae sen∣sus. Aug. Vide Hyperiū de ratione stu∣dii Theolog. lib. 2. cap. 11. & Illyricum Tract. 1. page. 20, &c. See m•••••• fully Master Roberts Preface to the Key of the Bible. page 43. and Bernards Faithfull Shep∣herd lib. 4 cap. 2. page 188.
• Ne putemus in verbis Scriptu∣rarum esse Evangelium, sed in sensu; non in superficie, sed in medulla, no•• in sermonum foliis, sed in ra¦dice rationis. Hieron. in Gal. 2.
• Vnus locus per pl••ra intelligi debet, obscura per apertiora. Aquinas pars 1. q. 1. aut 9. Scriptura est catenae similis, quae tota si••i ••o••s••et Chrys. Magnificè & salubriter SS••a Scriptu••as mo∣difi••avit, ut lo∣cis ap••rtioribus fami occurre∣ret, obscuri••ri∣bus autem ••a∣stidia deterge∣••et nihil ••nim ••erè de illis ob∣scuritatibus e∣ruit quod non plam••ssimè di∣ctum alibi repe∣riatur. Aug lib. ••. cap. 6. de do¦ctr. Christiana. Moris est Scrip∣turarum obs••u∣ris manifesta Sub••ict••re. Scriptura est oratio una copulativa, qu••r•••• ••na pars con∣firmat, clucidat. exponit alieram. 〈◊〉〈◊〉
• N••n dixit ligite Script••ras, sed s••rutamini (i) cum labore & diligentia ••ffodite ar∣canos Scriptura••am ••hes••ur••s, 〈◊〉〈◊〉 qu••m v••a•• metall•••••• aurum & argentum studiose scrutantu••. Chrysostome.
• See more Ber∣nards Fai••hfull Shepherd. l. 4. c. 2. p. 192.
• Mephorac•• exponendo sen∣sum dabant in∣telligentiam per scripturam▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 collatis testimo∣niis demon∣strans; C••rti facti ex colla∣tione Scriptu∣rarum. See more fully Roberts Key. p. 59. Rule 8.
• Trap. com. on Mat. 4.7.
• In Scriptura explicanda ma∣nifesta est haere∣sis sicut figurata propriè accipere, ita quae sunt propriè dicta ad Tropicam locu∣tionem detor∣quere. Aug. de Doct, christ. l. 3. See more, Weemse 1 Vol. p. 231, 232, &c. Vbi malè nemo pejus.

  Fas est interpre∣ti ex duabus interpretationi∣bus cum utra{que} textui congruit, alter utram abs∣que vitio sequi. Ravenel.
• 2 Tim. 1.13. Heb. 6.1. Per analogiam intelligimus non tanti••m quod totidem verbis expressè in SS∣reporitur, sed etiam quicquid ex iis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. per con∣sequentiam ne∣cessariam dedu∣citur D. Mor∣ton, Apolog. Analogia est cum veritas u∣nius Scripturae ostenditur veri∣tati alterius non repugnare. Aq•• p. 1. q 1. art. 10. See more, Ber∣nards Faithfull Shepheard. l. 4. c. 2. p. 184.
• S. licèt per se clarissima, su∣verbis tamen est abscura ob co∣rum caecitatem & pravum af∣••ectum. Luth.
• Mater omnium Haereticorum superbia. Aug. SS. Vult in ••i∣more & humili∣tate tractari, & magis studio piae orationis penetrari, quàm acumine inge∣nii. L•• de scrip. Sicut Demost in eloquentia, pronunciationi primas, secun∣das, tertias de dit: ita ego in Christi sapien∣tia primas, se∣cundas tertias, dabo humilitati, quam Dominus noster ut doce∣ret▪ humiliatus est nascens, vi∣vens, mor••ens. Aug.
• Veniat, venias verbum Domi∣ni, & submitte∣mus ei, sexcenta si nobis essent colla. Mel. Ada.
• Is optimus in∣terpres qui sensum è scrip∣tura potiùs re∣tulerit, quam attulerit, Hilar.
• Cognitione ap∣probationis, no•• apprehensionis experimentali & affectivâ, non discursiv••
• Bonum est scire & sequi.
• Via rectè judi candi de doctri∣na est, si praepa∣••etur animus ••••udio placendi Deo & faciendi ipsius volunta tem. Rolloc. in Iob.
• Recordatio Dei notat cu••um Dei: ut impii oblivisci Deo dicu••tur. Sibel.
• Vanitas vani∣tatum, est Hebr. (i) summa, va∣nissima vanitas. v. à Lap. in Eccles. 1.2. ubi plura.

  Homo ille me∣rum scelus: haec enim est vis idi∣otismi Hebraei∣ci. Beza.

  Col. ••.13. filius dilectionis (i) dilectus & 3.12. viscera mise∣cordiae (i) vis∣ceralem miseri∣cordiam.
• Vir dolorum (i) undique dolori∣bus obsi••us, ex doloribus con∣flatus, & non nisi dolor, imò pelagus dolorum esse videretur. •• Lap.
• Pharaonis voca∣bulum non per∣sonā, sed digni∣tatem notat.
• V. Ravanel. in verbo Pha∣rao.
• Intellige carbo∣nes ignis esse u∣rentes poeniten∣t ae gemitus, qui∣bus superbia sa∣natur ejus qui dolet se inimi∣cum f••isse ho∣minis à quo ejus m••s••ri••e seri•• subve∣m••ur. Aug. de Doct. Christ. l. 3. cap. 16.
• Fuit curvatio Politica & civi∣lis, non ••eligiesa. •• Lap. Obsequium suit Domino debi∣tum à ser•• o, id••ò null â ••ege prob••itum. Sanctius▪
• Haee verba sunt ejus, qui postula∣ta concedit. San.
• Consule G. Ab∣bat Praelect. 42 p. 160, &c.
• Dubia in parte meliori sunt in∣terpretanda. See more Weemse. 2. vol. l. 1. Ch. 3. p. 100▪ Wendelin Theolog. l. 1.6.24. p. 601.
• Dum furor in cursu est, cur∣••enti cede furo∣ri, say Politici∣ans.
• Loquitur de justitia illa se∣vera quâ saepè proximos judi∣camus. Scarpi∣us.
• Est Iustitia ab∣soluta, sic nemo justus; Iustitia inchoata▪ sic ju∣stus p••rit, justi¦tia aequivoca▪ sic ne sis justus nimis. v. con••i••. Dr Halli coram Synod. Dordreit. p. 41▪
• Propriè nullus est nimis justus, temperaus, &c. quia quò major est justitia vel virtus, ••ò est perfectior. •• L••p.
• Quisquis plus justo non sapit, ille sapit. Ma••••.
• See more fully Mr Baxters CC. Direction 26.
• V. Pagnin l. 3. inst••••. cap. 12.
• Res tum de∣mùm dicuntur fieri, cum incipi∣a•• manifesta∣ri. Reg. Patrum.
• Tò crucifixe∣runt actum in∣choatum signifi∣cat, non perfe∣ctum. •• Lap. in Iohn. 19.14.
• In illis quae Metaphoricè di∣cuntur, non opor∣tet accipere si∣militudinens secundum om∣nia. Reg. Schola.
• Theologia sym∣bolica, sive pa∣rabolica, non est argumentativa. Aquinas.
• Meiósis.
• Iob 5.17. 1 Tim. 4.12. and Tit. 2.15. 1 Sam. 12, 21. which cannot profit (i) which will greatly hurt you. Ier. 32.35. which I have not com∣manded (i) I have seveerly forbidden.
• Scriptores sacri in ••itandis. V. T. testimoniis non tam verba se∣quuntur aut nu∣merant, quàm expendunt sen∣tentias, quae si serventur de verborum qua∣litate ac nume∣ro non laborant. Sanctius. Christ and his Apostles did follow the Septuagint, which gives the sense and not the words See more fully Weemsee Iewish Synag. c. 4. p. 61, &c. D. Prid. fascicul. cont. Q. 3 page. 24. 1 Aeternum pro diuturno. Hyper∣bole. 2. Typicè aeternum. So Canaan was a type of Hea∣ven an eternal inheritance. 3. Catachrest••e aeternum, that which endured a long time, was said to be eternall, thus circumcision was a covenant for ever (i) till Christ came, Weemse. 1 Vol. p. 259.
• See Mr Leigh Heb. Crit. in verbo G••olam. p. 374. fol.
• V. plura apud S••lmeron. Pro∣legomen. 13. formul. 29.
• See more Weemse. 1. Vol. l. 2. c. 3. p. 247, &c.
• Nescio an hic locus ••acilior su∣isset si nemo cum exposuisset. Maldonat. Caro hîc meo judicio non cor∣pus, sed partem animae nondum regeneratam significat; q. d. mihi da••us est stimulus▪ quo caro mea punge∣retur: ne{que} enim adhuc sum ad ò spiritualis cum obnxious sim tentationibus s••cundum car∣nem. Calvin in locum.
• Hoc in medi∣tato habeant qui praestant eximi∣is virtutibus: si qua habeant admissa vitia, si quibus odiis impetantur, si quibus sugil∣l••entur maledi∣ctis, non tan∣tùm ••erulas es∣s••cael••stis m••gi∣stri, s••d cola∣phos, qui vere∣cundtam incuti∣ant, & retun∣d•••• omne su••er∣b•••• & seraciam. Calv. in locum.
• By the mes∣ssenger of Sa∣tan, some con∣ceive i•• meant, some sin where∣unto Paul was tempted, as a means to keep him humble, for nothing is matter of so great humilia∣tion to a gra∣cious hear••, as the feeling of the power and strength of sin within it.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est aculeus cor∣por•• ••nhaer••ns, vel spin•• pedem pungens. Ego sub hoc vocabu∣lo comp••••hendi arbitror omne genus tenta••••o••∣nis quo Paul••, exer••••batur. Calvin▪
• Attendant om∣nes pii quantum sit superb••ae ve∣nenum, quod non po•••••••• nisi vene∣no cura••i. Aug.
• Conside••emus diligenter quis hîc loquatur, vi∣cerat tot p••ricu∣la, tormenta & alia mala; tri∣umphum de om∣nibus Christi hostibus egerat, expulerat mor∣tis timorem, mundum renun∣tiaverat, nec∣dum tamen sub∣egerat penitùs su••erbiam; imò ad••ò anceps illi certamen resta∣bat, ut vincere non posset nisi colaphis caesus Calv▪ in locum.
• Numerus Ter∣narius symbolum est multitudinis & universita∣tis tria enim sum ōnia. scili∣cet, p••••ma. Aris.
• —O térque quantérque bea∣ti. Virg.
• Agit de pleno Gog inter••••u & excidio. à Lap Numerus sep tenarius signifi¦cat in scriptu∣ris. 1. Multitu∣dinem. 2. Perfe∣ctionem. Percu••am vos plenâ, perfectâ & multiplici plagâ. à Lap.
• V. Se••••enarii numeri vim a∣pud Anl. Gell. l. 3▪ c. 10.
• Weemse Iew∣ish synag l 2 ch. 5. p. 265.
• In scriptura non est prius & posterius.
• Tò unxit acci∣pitur non de un∣ctione praeteri∣ta, sed futura, per anticipatio∣nem. à Lap.
• Argumentum ab authoritate ••eg••nte, sed non ab authoritate negativa, v••let in Theologicis.
• There are five kinds of que∣stions in Scrip∣ture. 1. Q. Du∣bitans, a doubt∣ing question, as Psal 77.7, 8. 2. Q. Docens, •• teachi••g Q. Is. 60.8. it tea∣cheth us the multitude of those th••t shall ••l••ck after the means of grace 3. Qu Disc••ns, Ma••k 10 16. he desi••es to learn the way to Heaven. So Acts 2.37. 4. Q. A••••irmans, 2 Kin. 12 19. & 14.18. Ier. 23.29. 5. Q. Ne∣gans, as Psa. 19.12. who can understand his errours (i) no man can un∣derstand the full depth of them. Abbot.
• See more fully •• Hyric. Cla. de Tropis. p. 211.
• Epitasis sive auxésis est non vulgaris cum affirmatur ali∣quid, & contra∣rii ipsius adjun∣gitur negatio. Sanct.
• (i) Deus est lux purissima.
• So Iohn 6.4••. and Heb. 8 11. 1 Cor. 3.••. and 15 10. So Gen. 32.28. (i) he shall rather be called Israel, then Iacob. Pr. 8 10 (i) buy wisedome ra∣ther then gold. Luke 14.12, 13. (i) rather the ••o••r then the rich▪ Eph. 6.12. Luke 9.56. Ioh. 3.17.
• q. d. they shall not eve••y man teach his neighbour, so obscu••ely by Ceremonies, Types and Fi∣gures.
• So Psal. 51.16.17. the words must not be ta∣ken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & absolutè, sed comparatè. q.d. tis not so much the outward, as the Inward sacrifice which God requires. In cōparationi∣bus saepè nega∣tur illud quod nō est excluden∣dum, sed tan∣tùm alteri post∣ponendum. Dav.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & est epi∣theton omnis rei admirandae & magnae. Wemsee. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Si videtur fla∣gitium jubere, aut beneficenti∣am vitare, ••igu∣rata est locutio. Aug.

  When the lite∣rall sense is a∣gainst mode∣sty, piety, or good manners, it must be left. Weemse 1 Vol. l. 2. c. 1. p. 232. Aug. de Doct. Christ. l. 3. c. 16.
• Erit B••racha be∣nedictio (i) ita plenè per om∣nia benedictus, ut videatur esse ipsa benedictio▪ à Lap.
• Rom. 1.25. ve∣ritas pro vero cultu, mendaci∣um pro falso. Talis Hebrais∣mus plerúm{que} est significantior, ut scelus pro scelesto, ste•• quui ••inium pro cur∣pi.
• Conjunctio [&] non semper di∣versa distin∣guit, sed exposi∣tivae particulae saepè vicem ge∣rit perfiguram quam vocant Hendiadis. And is oft taken comparatively, for much more as Psal. 125.2. And the Lord is about his people. q. d. as the Mountaines are about Ierusa¦lem [••o for••ifie and d••f••nd it] so much more is the Lord a∣bout his people [to fortifie and defend them] So Amos 1.3. for three transgres∣sions, And, (i) much more for a fourth I will punish, &c. Sola expresse dicta in proban∣do fundamenta∣li dogmate ad∣mittunt Socinia∣ni: Hos refellit doctis. Horne beck contra Socinian. l. 1. c. 9. p. 211, 212. &c.
• Amen est vox non jurantis, sed affirm m••s & graviter asse∣verantis & ••a¦pissime opta•• is. Adverbio••um geminatio vel emphasin, vel dist••ibutionem notat, ut Lev 6.12. manè, manè, (i) quolibet ma•• tutino tempore; ita Eze. 13.10.
• Suppositio nihil ponit in esse.
• V. Greenhill on Ezek. 5.8. See more fully Il∣lyric. de Tropis. p. 28 4.
• Multiplicando multiplicabo (i) valdè multipli∣cabo dolorem tuum.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. precibus preca∣tus est (i) fer∣venter precatus est.
• So Isa. 6.3. Ier. 22 29.
• Geminatio Idio∣mate H••b••aico nomina aliquan∣do distribu••••. Sanctius in Ezek. 14 4: vir. vir. He••. (i) quicunque vir.
• Of the Line. 2. Reed. 3. Palm, &c. See God∣wins Iewish Antiq. l. 6. c. 9.
• In aridis fuit, quod Cad erat in liquidis.
• Cum Hannibal Casilinum obsi∣deret, Mus u∣nus vend••batur ducentis denari∣is. Val. Max. l. 7. c. 6.
• Reckoning 12 ounces to the pound, and not 16, as wee usually do.
• See more, Wil∣kins Ecclesiast. p. 42. ult. Edit.
• Mos est Scriptu∣rae, ut optare videatur ma∣lum, cum non optet, sed praevi∣deat. Aug.
• Quae pugnare videntur nostrâ culpâ ac igno∣rantiâ talia esse existimantur, q••¦res non intelligi∣mus, velcir∣cumstantias non expendimus: Illyricus.
• Christus qui per se & propriè est pacis autor; per accidens, ••rop••er hominum mali∣tiam turbarum est occasio. Cal. Non veni mit∣tere pacem (i) terrenam & mundanam; non pacem spiritua∣••em mentis, & pacem unionis fidelium inter se, ac cum Deo & Angelis eju•• Christum alla∣turum praedixit Isaias 9.6, 7. & 65.25. 〈◊〉〈◊〉 14. à L••p.
• See most see∣ming contra∣dictions recon∣ciled very sa∣tisfactorily, in Sharpius his Symphony.
• Deus erga simi∣les similiter se gerit.
• Quod convenit tali, quā talis, connveit omni tali.
• V••i similes cau∣sae & circum∣stantiae, ibi lo∣cum habet ex∣emplum.
• Fecit hoc Ehud Dei instinctu, eóque hostem potiùs intere∣mit, quam popu∣li rectorem ty∣rantium. à Lap:
• Samson (singu∣lari inflinctu) directè intende∣bat Philistaeos occidere, indire∣ctè seipsum▪ Ames.
• E•• si [donec] a∣liquando termi∣num significat, tamen ple••úm∣que infinitum tempus signifi∣cat. Paraeus.
• Anadiplosis pro∣pl••••••c••, pro ca∣det, 〈◊〉〈◊〉 est ce••••ò, brevi, pe∣ni••us. Pareus. So Jude 14 the Lord commeth (i) he will as surely come, as if he were now comming.
• Impropria est comparatio, ne∣que enim quasi 〈◊〉〈◊〉 ambo∣bus sit justitia, publicanum Christus gradie tant•••••• aliquo praesert, sed in∣telligit cum su∣isse grat••m Deo: quum Pharisae∣us in totum re∣jectus fuerit. Calvin.
• Propositio inde∣finita aequipol∣let universal••. Keckerm.
• Fuit aedificans. Montanus.
• Audi••ns oratio∣nem. Mont.
• Significat bru∣torum instar fo∣rs ventri dedi∣tos. Beza. Edere & bibere non est pecca∣tum, his verò ne∣gotiis immori, vel deditum esse cum Dei con∣temptu, scelus exitiosum est. Pareus.
• Canaan datur Abrahamo in praesentia, de jure: Posteris verò poss••ssione. Parcus.
• See 43 Rules more, in à Lap. Prolegom. Epist. ad Romanos. p. 16.
• Sunt non nulli qui plures regu∣l••s co••••igerunt, qui à studiosis diligenter ver∣sandi sunt; im∣primis Andreas Hyperius in utilissimo libro de ratione studii Theologici. Riv.
• Psal. 119.96. Gods Law is exceeding broad, and reacheth fur∣ther then du∣ties or vice•• expresly there named. Blake on the Cove∣nant. p. 19.
• Omnia praecep∣ta synecdochi∣c 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concepta sunt, ideóque ex vitiorum inter∣dictis contraria virtutum man∣data sunt intel∣l••genda. Tilen.
• A principaliori crimine caetera quóque minora e•• assi••••a intel∣lige. à Lap.
• M••mento plus ••esse semper in praeceptis ac in∣terdict••s quam verbis ••x••rimi∣tur.
• In omnibus mandatis ••am interna quam externa 〈…〉〈…〉 p••aec••p••••r.
• De minutis n••n cu••a•• lex. Reg. Iuris.
• Cogitationis poe∣nam in nostro ••o••o nemo luat. ••uriscons.

  Praeceptum ul∣timum per supe∣riora omnia de∣ducendum, ut intelligatur non exteri••res tan∣tum actus, sed interiores etiam pr••vos motus in illis, prohiberi. Ge••hard.

  I••a Sabba••hum externo ore & interna devoti∣one sanctifican∣dum▪ prohibet Deus non exter∣nam tan••ùm opus homicidii, su••ti, adulterii, sed internas eti∣am cogitationes occidendi, &c. Wendel.

  Quando man∣d••tur aliquid, mandatur & omne per quod pervenitur ad illud. Regula.
• Quando aliquid prohibetur, prohibetur & illud per quod p••rvenitur ad illud. Reg. Iu∣riscons.
• Futuro utuntur Hebraei pro im∣perativo. Non occides (i) ne oc∣cidito, &c.
• Lex non solùm observanda, sed etiam conser∣vanda.
• Quod quis per alium f••cit, id per se fac••re vi∣detur. Reg. ••••∣ris.
• ••e patratis s••••∣leribus gl••••••ari, patrantibus ab∣bland••ri, id de plora••ae est im∣probitat••s. Parcus.
• Qui non vetat peccare, cum possit, jubet.
• Obligant semper & ad semper, in omni loco & tempore.
• Affi••mativa non obligant ad semper licet semper spectan∣da sunt pro loco, sed pro tempore varias accipiunt limi∣tationes & in∣terpretationes.
• Obedientia pri∣mae tabulae de∣rogat secundae, quando utrâque simul locum ha∣bere nequit. ut Luc. 14.16. Gerhard.
• Lex ceremonia∣lis cedit mo••ali. Reg.