Expository notes, with practical observations; towards the opening of the five first chapters of the first book of Moses called Genesis. Delivered by way of exposition in several lords-dayes exercises.: By Benjamin Needler, minister of the gospel at Margaret Moses Friday-Street, London.

Directions FOR The right understanding Of the SCRIPTURES.

1. Rule

THere are tropes or figura∣tive expressions which are made use of by the Spirit of God in the Scriptures, which if not war••ly observed, will occasion a misunderstanding of the text: The Scriptures are adorned with various kinds of Elegancies, and Rhetoricall expressions, demulcere animos legentis: Amongst many others, I shall instance in two.

1. The figure, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a figure,

whereby one thing is signified by two severall Noune substantives; As, The Lord will create upon every dwelling place of Mount Sion, and upon her assemblies, a cloud a••d smoke by day: viz. a smoaky cloud. * 1.1 So, I indeed baptize you with water unto re∣pentance, but he that cometh after me, is * 1.2 mightier then I, whose shoes I am not worthy to beare, he shall baptize you with the Ho∣ly Ghost, and with fire, viz. with the holy Ghost, as with fire. Sad consequences may follow upon the literall Interpretation of this Scripture. I have read that the Abyseni tooke this text literally and when they baptized their children, they poured water upon them, and then marked them with an hot iron.

2. The figure, called Ironia, whereby we speak one thing, and meane another, but signifie our meaning, either by our gesture, or manner of speaking; this man∣ner of speech, though it be often abused unto sinne, as in deriding and scorning our brethren, yet is in it selfe lawfull, if rightly used; and of this we have ex∣ample in the Scriptures. Such a speech was that of Michaiah to wicked Ahab, Go up and prosper. If this figure were not * 1.3 observed, we might question the truth of

this Scripture, for Ahab did not prosper, neither was Ramoth-Gilead gven into his, hand. Such a speech was that of Elias in deriding the folly of Baals Priests, Crya a∣loud, for he is a God, either he is talking, or * 1.4 he is pursuing, or he is in a journey, or perad∣venture he sleepeth, and must be awaked. Such was Pauls speech, For what is it where∣in ye were inferiour to other Churches, except * 1.5 it be that I my selfe was not burdensome to you? forgive me this wrong, viz. all the wrong I did you, was this: whereas I might have required maintenance from you, I wrought with my hands, and maintained my selfe, pray forgive me this wrong.

2. Rule

The proper Idioms of speech which are made use of by the Spirit of God in the holy Languages Hebrew and Greek, are heedfully to be observed. There is not a Language, but hath some phrases peculiar, and proper to it selfe. He would be laught at, by all those that pretend but to a little skill in Learning, that would go about the translation of Cicero, or Virgil word for word into En∣glish, and the reason is, because English hath

some phrases proper to it selfe, the Latine hath some phrases proper to it selfe: to give you instances proper for this Rule. The Pharisee said, I fast twice in the week, * 1.6 In the Originall it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I fast twice in the Sabbath; yet it is not translated so, because Sabbath amongst us, is a word propriate to the Lords-day. So in another place: If they come from market, (speaking of the Pharisees) except they w••sh, they eat * 1.7 not. And many other things there be, which they have received to hold, as the washing of cups and pots, &c. In the Originall the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Baptisme of pot••s, but we translate it not so, because Baptisme amongst us, is a word propriate to a Sa∣crament. So we read, When Jesus wos borne in Bethelem of ••udea in the dayes of H••rod * 1.8 the King, behold, there came wise men from the East to Jerusalem. The wise men came from the East. In the Originall it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but we translate it not Magicians, because amongst us, it is a word propriate to sorcerers.

3. Rule

We are not onely to minde that which is written, but the minde of the writer. As for instance, Paul saith; When it pleased

God, who separated me from my Mothers womb, * 1.9 and called me by his grace, to reveale his Sonne in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood; neither went I up to Jerusalem, to them which were Apostles before me, &c. These words, if you observe not the scope, and aime of him that writ them, may seeme to savour of a••rogance, that Paul should not in a businesse of so great concernment, conferre with them that were Apostles be∣fore him: and therefore Pauls designe here∣in is to teach us, that when a truth is clearly revealed to us by God, we are not to dis∣pute, to consult with flesh and blood, whether we shall close with it, or not. And truely we must observe this, as well in what men do, as in what men write or speake: The Physician cuts the body, the thiefe cuts the body, yet we make a difference be∣tween what the Physician doth, and what the thiefe doth, because their aime is not the same. Hence also is that Axiome, used amongst Politiques: The reason and equity of a Law, should rather be observed then the letter. There is in Laws, an equitable, and a literall sense; the Law taken abstract from its originall reason, and end, is a shell without a kernell, a shadow without a sub∣stance,

and a body without a soul; nor need this equity be expressed in the law, being so naturally implyed, and supposed in all laws. As when the Militia of an Army is com∣mitted to a Generall, it is not with any ex∣presse condition, that he should not turne the mouths of his Cannons against his owne souldiers, for that is naturally and necessarily implied, and therefore needless to be expressed, insomuch as if he did at∣tempt or command such a thing against the nature of his trust and place; it did ipso facto estate the Army in a right of disobedience; except we think, that obedience binds men to cut their owne throats.

4. Rule

The knowledge of the originall Lan∣guages is of great use for the under∣standing of the Scritures. I grant our Saviour chose unlearned men for his Disci∣ples, but he made them learned before he made use of them. Now that which they had by extraordinary revelation, must be supplied to us by education, for miracles are ceased; and therefore Paul gives in charge to Timothy, Till I come give attendance to read∣ing. * 1.10 And ver. 15. Meditate on these

things, that thy profiting may appeare to all. And here I would observe, that though some of those whom Christ called were unlearned yet others were learned; as, Paul, Nathaniel, Nicodemus. If the most of those whom Christ called had been learned, the world would have said he had made choice of them for their wisdome; if none of those whom Christ called had been learn∣ed, the world would have said, they had been deceived, out of their weakness, and ig∣norance.

It cannot be denyed, but that there are some Sermons preached, that have more learning in them, then divinity: Saint Au∣gustine bewailed this as the vanity of his youth, that he had framed discourses, ut placerent magis quam ut docerent, to please rather then to profit. Humane learning is to be used in exercises, non ut esculenta, sed ut condimenta, not as meat, but as sawce. A man would be loath to have sawce onely brought him for his dinner. Learning beautifies, and adornes a Sermon, as ••ace sets out a garment; yet we would not be willing to have a garment altogether of lace.

Learning may be abused, but certainly there is a very good use to be made of it,

by the Ministers of the Gospel; some say, God in Scripture hath not appointed Universities: grant we this, no more hath God expr••sly appointed Schooles, to teach children to read: and indeed what need was there, when God had commanded us to search the Scriptures. Qui vult finem, vult me∣dia.

Translations are excellent helps (and blessed be the Name of the great Jehovah, that we have the benefit of them) yet the Learned will tell you in regard of the Em∣phasis, and fulnesse of the Originall, they may say as the Queene of Sheb••; that which she heard was nothing to the glory of that which she ••aw. I my selfe (though I do not pretend to be in the number of those above mentioned) falling into discourse with one acounted eminent for konwledge in Religi∣on, but He••erdox in judgment, conferring with him concerning the worke of soul∣humbling, and urging that text, Come unto me all ye that are weary▪ & heavy-laden, &c. He told ••e that coming to Christ was before weary and heavy-laden; Whereas if he had read but his Grammar, he might have known that though coming to Christ, go before being weary and heavy-laden, in order of words; yet weary and heavy-laden, go

in construction, and in order of sense. So it is said there of the Gentiles, that As * 1.11 many as were or dained to eternall life, believed. Some tell us, the words should be ren∣dered thus, As many as were addicted to eternall life, beleeved, viz. as many as were addicted, and disposed heaven-ward after∣wards beleeved; whereas the words in the Original run thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And they beleeved, as ma∣ny of them as were ordained to eternall life; that word which is placed in the last place in our English Bibles, (which I suppose might be one occasion of the mistake,) is placed in the fi••st in the Greek.

5. Rule.

In the interpreting of Scriptures, we must observe who it is that speaks, whether a Prophet, or one of a more private capacity; if it be a Prophet, whether he speakes in his owne person, or in anothers If he speakes in the person of another, we must observe whether he speaks in the person of God or man, or of a good man or a wicked man? These things must carefully be heeded, if you would understand the Scriptures;

for instance, Solomon personates the Atheist. That which befalleth the sonnes of men, befal∣leth * 1.12 beasts, even one thing befalleth them, as the one dieth, so dieth the other, yea, they have all one breath so that a man hath no preemi∣nence above a ••east; and whereas the Atheist heard some speak of the ascent of mans spi∣rit, he replies, Who knoweth the spirit of a * 1.13 man, that goeth upward? viz. Who can tell there is such a difference between a man and a beast? This is not known, onely talked of and guessed. A learned Author enlarges himselfe on this Scripture thus: Is it not strange, saith he, that any of those who are called sober Christians, should plant their opinion in this soyle of Athe∣isme, and make that a proofe of their faith which Solomon onely brings as a proof of some mens infidelity? there is no more rea∣son to ground the tenet of the soules morta∣lity on this text, then there is encourage∣ment unto intemperancy from that, Rejoyce, Oh young man, in thy youth, &c. * 1.14

6. Rule.

The Scripture is the word of truth, and yet every thing that is writen in the Scriptures considered without reference

to the context or the person that speaks, is not truth; hence is that rule made use of by Divines in this case, Scripturae narratio quam∣vis verissima sit, non tamen omnia quae ibi dicta sunt vera esse dicuntur; for instance: He casteth out Divels, through Beelzebub, the * 1.15 chief of Divels; The words in themselves considered, are blasphemous, and false, and yet the Script••ral narration of them is true.

7. Rule.

In the expounding of Scripture, we are not so much to respect from whence words are de••ived, as how they are used; this Axiom is out of Aquinas, & the School-men; Verbis non tam spectandum ex quo, ••uàm ad quid sumantur; as we see the branches of trees spread much further then their roots, so derivative words are often of lar∣ger extent of signification then their primi∣tives; as for instance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies a sound, or an echo, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies to Catechize or to i••struct in the principles of religion: That thou mightest know the certainty of those things wherein thou hast been i••structed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.16 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth tin∣go, to dip, or plunge into the water, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is frequently, if not alwayes, ta∣ken

more largely, for an•• kind of washing, rinsing or cleansing, where there is no dip∣ping at all, the Apostles were baptized with fire, yet they were not dipt into it; tables & beds are said in the originall to be baptized, viz. washed, not dipt; the Israelites in the wildernesse were baptized with the cloud, yet not dipt into it; the children of Zebedee were to be baptized with the Baptisme of blood, wherewith our Saviour was bapti∣zed, yet neither he nor they were dipt into blood; so the Ancients speake of the Bap∣tisme of tears▪ wherewith all penitents are washed, yet there is no dipping in such a B••ptisme.

8. Rule.

We must not only take notice of those phrases or words which are made use of by the Spirit of God in the Scr••ptures, but also in what respect those phrases or words are made use of in that particular text which we desire to understand for in∣stance it is said▪ This is life eternall, that they might know thee the only true God, and Jesus Christ whom thou hast sent: If the Father be * 1.17 the only true God, how then is the Son or the Holy Ghost God? For the answer∣ing of this difficulty, we must consider up∣on

what account, Christ calleth God Father in this place: we must know therefore, that * 1.18 though he ••seth the word Father: yet Father is nor there taken for the first person in the Trinity, but as a common at∣tribute of the Deity; so it is elsewhere taken: our Saviour in his Prayer teacheth us * 1.19 to say, Our Father; so, V. 14. If ye forgive men their trespasses, your heavenly Father will also forgive you; according to which in∣terpretation, this text is parallel to that of the Apostle: There is one God, and one Me∣diatour betwixt God and man, the man Christ * 1.20 Jesus.

So in John it is said, The Spirit of truth which proceedeth from the Father, he shall te∣stifie * 1.21 of me: Now if this rule be not ob∣served, here will arise a difficulty: if the Spirit proceed from the Father onely, how doth he proceed from the Father, and the Son? We must consider therefore upon what account the Spirit is said to proceed from the Father, in the place above alledged: viz. because he proceedeth from the Father originally, not because he proceedeth from the Father only; elsewhere he is called the Spirit of the Son: And because ye are sonnes, God hath sent forth the Spirit of his Son into * 1.22 your hearts, crying, Abba, Father.

9. Rule.

In the time of St. Paul the Iewish cere∣monies were things indifferent, which might be used or not used, as they saw-it tend to Gods Glory, and the good of the Church; now this is profitable to know, for the understanding of the History of the Acts, where we shall finde Paul, using Circumcision, and yet writeth against it in his Epistles

There are three things observable as to the use of Ceremonies.

1. Before the death of Christ the use of Ceremonies was not indifferent, but necessa∣ry, as being commanded of God.

2. After the death of Christ, their use was indifferent for a time: this time was till the doctrine of Christian liberty might be fully made known to the world, which could not be done on a sudden: As Acts of Parliament have a day set downe, when they shall be in force, that so all the subjects of the Land may have time convenient to take knowledge of them; so it is in this case.

3. But now they are not necessary, nor in∣different, but absolutely forbidden. After

the passion of Christ, Jew••sh Ceremonies were mortuae, saith a learned man, that is, dead: But after the divnlgation of the Gospel, they bec••me mortiferae, that is, deadly.

Saint A••gustine elegantly expresseth this by a similitude; A mans friend dyes; he doeth not so soone as the breath is out of his body, take him by the heeles, and dragge him out of the doores, and cast him upon the dunghill; but he keeps him a cer∣taine time, wraps him in fair cloaths, and so with honour accompanies him to the grave: so these Ceremonies were alive till Christ; and because they had been by divine Ordinance, of great use in Gods worship, they remained for a time indifferent, that so they might be laid down in an honourable manner.

And here you may see the difference between Lawes Ceremoniall, and Lawes mo∣rall; the one were temporary, the other are universall, ••nd perpetuall; the one were there∣fore good, because they were commanded, the other were commanded, because they were good: Morall Lawes ••ave an in∣ward goodnesse in them, which others have not. When the Apostle would set forth the glory and excellency of the morall

Law, he gives these titles to it, that it is holy, and just, and good, which holinesse, justice, * 1.23 and goodnesse he opposeth to his owne wickednesse: I am carnall, saith he, but the Law is holy, and just, and good. Now look as his carnality that was contrary to the Law, was evill in it selfe, so the Law which was contrary to that carnality, was just, holy, and good in it selfe. The Prophet Micah perceiving how forward many were in Ceremoniall duties and sacrifices in oppo∣sition hereunto, he tells them, He hath shewed * 1.24 thee, Oh man, what is good (speak∣ing of morall duties, as shewing mercy, and walking humbly with God) were not sacrifice, and offerings good, as well as mercy, and walking humbly? Yes, but herein lyes the difference: sacrifice, and burnt-offerings were not in themselves good, but onely as commanded by God, but morall obedience, as shewing mercy and walking humbly is good in it selfe, and therefore said the Prophet, He hath shewed thee, Oh man, what is good.

10. Rule.

Comparisons in Scripture must not be wrested further then the scope of the

comparison requires: For instance, Saint James ••aith, As the body without the * 1.25 spirit is dead, so faith without workes is dead also; The Papists gather from hence, as the soul is the forme of the body, and animates it, so are workes the forme of faith which animate faith; but the comparison is wrest∣ed, for the scope of the Apostle is this, as the body is known not to be dead by the operation, and presence of the soul, so faith is known not to be dead by workes.

So the Church is called the piller of truth. The Papists make the comparison * 1.26 here; as the pillar upholds the house, so the Church upholds truth. But the compari∣son is wrested; the Church is the pillar of truth, viz. it holds out truth (we use to hang out things upon pillars) but it doth not hold it up.

11. Rule.

When we read concerning Christ in the Scriptures, we must consider what expressions referce to Christ as he was God, what expressions referre to Christ as he was man, and what referre to his person as he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God-man: This Rule must heedfully be observed,

that we may neither confound the natures of Christ with Eutyches, or cry up two persons in Christ with Nestorius.

As we may say concerning a man, that some things are attributed to him which are proper onely to his soul, as he is said to understand, to grieve, to rejoyce, to fear, to hope; some things are attributed to him which are proper onely to his body, as to eat, and drinke, and walk; some things again are attributed unto him which are neither proper to the soul alone or the body alone, but to the Quid compositum, the person consisting of both; for instance, to laugh, to write accurately, to speake judicious∣ly.

In like manner, some things are spoken of Christ as he was God; for instance, he is called the Word, the image of the invisible God, the expresse image of his substance. Some things are spoken of Christ, as he was man, as that he was acquainted with griefs, that he was hungry, thuirsty, &c. some things againe are spoken of Christ neither as he was God, nor as he was man distinctly considered, but as he was God-man; for instance, Had they known it, they would not have cruci∣fied * 1.27 the Lord of glory. So, Take heed unto your selves, and to all the floock, &c. to feed * 1.28

the Church of God, which he hath purchased with his owne blood.

12. Rule

There are severall promises in the Scriptures, which although as to the rinde and outside of them, they seem to re∣late onely to temporals, yet if we look within, we shall finde that they containe spiritualls; Now this must carefully be observed, that we may be established con∣cerning the truth of divine promises; Abra∣ham was promised a sonne, a blessing tempo∣rall; but there was a spirituall blessing annexed (even the greatest that ever the sonnes of men were made partakers of) viz. the Lord Jesus Christ: whom the Scripture calls the sonne of Abraham, that seed in which all the nations of the earth should be blessed: You have another instance also in Samuel, where Nathan says, to David. When thy dayes be fulfilled, and thou shalt * 1.29 sleepe with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, he shall build an house for my Name, and I will establish the throne of his Kingdom for ever.

These words here are spoken of Solomon,

and yet something else is intended by the Spirit of God in this Scripture, then can in propriety of speech be attributed unto Solomon. For the power of Solomon was exceedingly weakned before his death, and afterward his son even upon the point cast out of his Kingdom, by the revolting of the ten tribes.

But that which is more then all this, Solo∣mons race we may see ended in Jeconiah; Thus saith the Lord, Write ye this man child∣lesse, * 1.30 a man that shall not prosper in his dayes, for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Juda.

Therefore this promise must be extend∣ed further then to Solomon, and his seed; to Christ, even of whom Solomon was a type, whose Kingdome is for everlasting.

But it is said, Jeconias had a son, and af∣ter [Object.] they were brought to Babylon, Jeconias, begat Salathiel, &c. Mat. 1 12.

'Tis true, children are ascribed to Jeconi∣ah, [Resp.] but children by succession, not by generation; and therefore Jeconiah (as I have said) dying without issue, Salathiel in the line of Nathan, Solomons brother, comes in as neerest heire, and is reckoned by Saint Matthew, the sonne of Jeconiah, viz. le∣gall.

For we must understand, that there was a double descent, usually reckoned among the Jewes, the one legal, the other natural; the natural descent was, when as one by natural generation descended of another; the legal descent was, when one not naturally descended of another, yet succeeded as nearest of kin to the inherit∣ance.

This is necessary for us to observe, that we may be convinced of a truth (not ta∣ken notice of by most in the world) viz. that our Lord Jesus was not of the line of Solomon naturally; that is, he was not the natural sonne of Solomon, but the natural sonne of David by Nathan, Solomons bro∣ther; he was legally Solomons sonne, not naturally.

Hence al••o the Evangelists Matthew, and Luke may be reconciled; Saint Luke dedu∣ces the natural line of Christ from David, making it known how Christ by Nathan is the natural sonne of David, according to the flesh; but Saint Matthew deduces the legal line of Christ from David, ma∣king it known how Christ as Solomons heire and lawfull King of the Jewes succeeded as neerest kinne to sit upon the throne of David his Father, for the which cause al∣so

Saint Matthew calls him borne King of the Jewes.

13. Rule.

There are many things spoken of in the Scriptures, as done, and past, which in truth are promised, and to come.

For instance, in Esay many things are spoken by the Prophet, as done, and suffer∣ed by Christ, which notwithstanding were to be done, and to be suffered: So, Surely he hath born our griefes, and carried our sorrowes: And ver. 5. He was wounded for our * 1.31 transgressions he was bruised for our iniqui∣ties: So, ver. 7. He was oppressed, and he was afflicted.

In like manner the Psalmist, For dogs have compassed me; the assembly of the wicked * 1.32 have enclosed me, they pierced my hands, and my feet.

A learned Author, gives us this account of this Rule; In prophetia bene miscentur futura praeteritis quià ea, quae ventura pro∣phetantur secundùm tempus futura sunt, se∣cundùm scientiam verò prophetantium j••m pro factis habentur. Many things prophesied in the Scriptures, if you note strictly the time of their accomplishment, are to come;

but the revelation of them to the Prophets of God, were as full of light, and certainty as if they were present.

Another thus: Omnis lingua prophetica loquitur de futuro tanquam de praeterito; & hoc ideò, quià dictum Dei habetur pro facto. The Prophets speak of things to come, as of things past, because Gods word is his act.

14. Rule.

In the perusall of the Scriptures it is safer to follow the commands of God, then the examples of men: This will ap∣peare if you consider these particulars.

1. The good actions of wicked men are heedfully to be observed: Jehus zeale for God is worthy of our imitation, provided we act from a right principle, to a right end: Precious stones, some say, may be taken out of poysonous creatures.

2. The evill actions of godly men are carefully to be avoided; the falls of the Saints are spectacles of naturall frailty, not examples for practice: they are written for our caution, not for our imitation. Rocks are set downe in a Map, that the saylors may shun them, and not run their ships against them. Lots wife, saith Au∣gustine,

was turned into a pill••r of salt; ut condiret te suo exemplo, that she might season thee, that thou mightest not do the like.

3. If the fact be approved in tanto, sed non in toto, in some part▪ but not in the whole, it is not to be made an example of Imita∣tion.

Zipporah circumcised her child, and so the Angell left off to kill Moses; therefore a midwife may baptize a child. This fol∣lowes not; the Angell ceased to trouble Mo∣ses, because his sonne was circumcised, and not becau••e he was circumcised by a woman,

4. Some actions of the Saints, may be approved of by God, and yet are not to be followed by us: and that in severall Cases: as,

1. What the people of God did by an extraordinary call, or by speciall instinct from God: as when God commands Abra∣ham to sacrifice his son, this is no rule for a Fathers laying violent hands on his child, for God hath said, Thou shatlt not kill. The Isra∣elites taking away the Egyptians Jewells, is no warrant for cousenage, for this is aworke of the ungodly: The wicked boroweth, and pay∣eth * 1.33 not againe; the Apostle healing the sick, anoninted them, therefore the Priest now

may is a nonsequitur, for that Oyle was mi∣raculous: Dispensations extend not beyond the particulars to whom they were given

2. What the primitive Christians did, oc∣casioned by speciall necessity of the times or for the avoyding of scandal; the primitive Christians had all things common, they that beleeved were together, and had all things com∣mon; * 1.34 they knew Jerusalem should be de∣stroyed and that they were to suffer great persecutions, and therefore it was prudence rather to sell, their goods, and to dispose of them for the good of that Church of God, then to lose all. So Paul makes his hands minister to his necesityes. There is no footing here for Anabaptisticall community, nor necessity laid on Ministors, to worke with their hands, except the times, and the case were alike.

15. Rule.

When the Spirit of God is pleased to make use of ••militude in the Scri∣pture, it is only required that they agree unto those things unto which they relate, in that which they are brought to prove.

In every similitude, there is some simili∣tude. Analoga sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they

are alike, but they are not the same.

For instance, you read of the similitude * 1.35 of the Labourers in the vineyard; and how the Lord of the vineyard makes no differ∣ence, in regard of his payment, between those that came into his vineyard at the third and sixth houres, and those that came in at the ninth and eleventh hours: But they received every man a penny: And * 1.36 vers. 11. When they had received it, they murmured against the good man of the house: Now who knowes not, when the people of God come to heaven to receive their pen∣ny there shall be no murmuring? It is suffici∣ent you finde in this Parable, that for which it was intended, viz. to prove the rich and free grace of God toward sinners.

So in the Proverbes, 'tis said, As a * 1.37 Jewell of Gold in a swines snout, so is a fair woman without discretion: Certainly there is a vast difference between a swine and be∣tween a woman, between a Jewell of Gold in a swines snout, and the beauty of a foolish woman▪ Yet the similitude is apt enough for that, for which it was urged: viz. as a Jewell in a swines snout is rather hurtfull, then profitable, so is beauty to a foolish wo∣man.

In the Canticles, it is said of Christ, that * 1.38

his lips were like lillies now if the compari∣son be not marked rightly here, we may be deceived: for to make Christs lips as white as a lilly, were impertinent; therefore the comparison is in odore, non in colore, in regard of the smell, not of the colour.

16. Rule.

In Scripture sometimes a number certain, is put for a number uncertain: numerus finitus ubi intelligi debet infini∣tus and e contr••; sometimes a number uncertain, is put for a number certain, numerus infinitus ubi intelligi debet numerus fini∣tus: for instance,

1. A number certaine, is put for a number uncertain, Prov. 24.16. A just man falleth se∣ven times a day, viz. many times So. * 1.39 * 1.40 David, Psal. 119. 164. seven times a day do I praise thee, viz. crebrô, ofttimes do I * 1.41 praise thee. So the Prophet Esay, In that day seven women shall lay hold of one man, viz. many women, and some times you have more numbers then one in a Scripture when you have this very thing intended by the Spirit of God. For instance, Psal. 91.7. A * 1.42 thousand shall fall at thy side, and ten thou∣sand at thy right hand, but it shall not come nigh thee. A thousand, and ten thousand, viz.

very many. So, Mat. 18.21, 22. Peter came to Christ, and said, Lord, how oft shall my brother * 1.43 sinne against me, and I forgive him; till seven times? Jesus saith unto him, I say not unto thee, till seven times, but untill seven∣ty times seven, viz. as oft as thy brother sinnes, against thee.

2. A number uncertaine is put for a num∣ber certaine. So the Lord speaking of the Passeover, You shall keep it a feast to the Lord, throughout your generations, you shall keepe * 1.44 it a feast by an Ordinance for ever, viz. as long as these Ceremoniall rites are in force. So it is said of Hannah, that she said unto her husband, I will not go up untill the * 1.45 child be weaned, and then I will bring him, that he may appeare before the Lord, and there abide for ever: And yet we shall finde, * 1.46 that the Levites were to wait upon the ser∣vice of the Tabernacle of the congregati∣on, but from twenty five yeares old, to * 1.47 the age of fifty, So in Deuteronomy; If thy servant shall say unto thee, I will not go away from thee, because he loveth thee, and thy house, because he is well with thee, then thou shalt take an Aule and thrust through his eare unto the doore, and he shall be thy servant for ever, viz: as long as he lives.

17. Rule.

In computation of times the Spirit of God frequently speakes by a synecdo∣che of the whole for the part, or the part for the whole. For instance,

When Matthew speakes of the transfi∣guration * 1.48 he speakes of six dayes; After six dayes Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountaine apart, and was transfigured be∣fore them; But now, Saint Luke speakes of eight dayes; And it came to passe, about eight dayes after these sayings, he tooke Peter, * 1.49 and James, and John, and went up into a mountaine to pray, &c. For the reconciling of these places, we must know, that Saint Luke speakes of part of the first, and the last dayes, as two dayes, and so he reckons upon eight dayes; Saint Matthew omits them, being but part of two dayes, and so reckons but upon six: So we say, Christ was raised the third day after his crucifixi∣on, whereas he lay but one whole day in the grave; but per synecdochen part of friday and part of the Lords day are reckoned for two dayes.

18. Rule.

There are some propositions unto which a note of universality is affixed, and yet ought not to be accounted alto∣gether universall. So Adam called his wives name Eve, because she was the mo∣ther of all living, viz. viventis hominis, * 1.50 non bruti, of every living man, not of eve∣ry living creature. So the Lord Jesus, If I be lifted up from the earth, I will draw all * 1.51 men unto me, viz. all beleevers unto me. So, All seeke their owne, not the things which are Jesus Christs; all, viz. many. So, I * 1.52 will poure out my Spirit on all flesh, which * 1.53 is spoken of beleevers, as appeares, Act. 2. 17.

Now this ought to be heedfully obser∣ved; that notes of universality in Scripture, whether affirmative, or negative, ought to be restrained, or limitted to that subject matter, of which the Spirit of God speakes in the context.

For instance, ••au•• spake not any thing that day, viz. concerning David that day: * 1.54 For certainly the King spake concerning other things. So in John, But ye have an unction from the Holy one, and ye know all * 1.55

things, viz. all points necessary to salva∣tion, of which Saint John formerly treat∣ed. So Paul, Who gave himselfe a ran∣some * 1.56 for all, viz. Some of all sorts, quaties, and conditions; and this appeares by the context. For in the first and second verses Paul speakes of Kings, and all that are in authority: and vers. 7. he speakes of the Gentiles; I am ordained (saith Paul) a Preacher, and an Apostle, a teacher of the * 1.57 Gentiles in faith, and in verity. So then the meaning is, Christ gave himselfe a ransome for all, viz. Kings as well as subjects, Gen∣tiles as well as Jewes.

19. Rule.

In Scripture the species is not rarely * 1.58 put for the genus: For instance, A just Ephah, and a just Hin shall ye have: Where you have one certaine kinde of measure, put for every measure.

So againe, Whosoever he be of the chil∣dren * 1.59 of Israel, or of the strangers that so∣journe in Israel, that giveth any of his seed unto Moloch, he shall▪ surely be put to death; unto Moloch, viz. unto that, or any o∣ther kinde of Idol.

20. Rule.

Many things are spoken in Scriputre, rather ex vulgi opinione, according to the common opinion of men, then as the things are in themselves considered.

For instance, it is said, And God made * 1.60 two great lights, the greater light to rule the day, and the lesser light to rule the night; meaning the Sun; and the Moone, where∣as the Moone is the least of all the planets; onely thought to be one of the greatest by most people. So, the Virgin Mary says unto Jesus, Son, why hast thou dealt thus * 1.61 with us? thy Father and I have sought thee sorrowing: thy Father, viz. thy supposed Father, as he is elsewhere called. So Christ calls Judas friend; for he was so accounted, though indeed he was but a face-friend, and an heart-enemy. So the Pharisees are stiled by the Holy Ghost, righteous, just persons, such as need no repentance, because they were so in the conceit of the world.

21. Rule.

Proph••sies in Scripture are shaped in∣to severall formes.

1. Some Prophecies are delivered formâ optandi, by way of wish, or desire, Gen. 49. 18. I have waited for thy salvation, Oh Lord. Quo ipso non optat solùm, sed prophetat: He doth not onely wish that his salvation might come, but prophecies that his sal∣vation should come. So the Psalmist, * 1.62 Oh that the salvation of Israel were come out of Sion: when the Lord bringeth back the captivity of his people, Jacob shall rejoyce, and Israell shall be glad.

2. Some Prophecies are delivered formâ imperandi, by way of command. So, Come * 1.63 downe, and sit in the dust, Oh virgin daughter of Babylon, sit on the ground: there is no throne, Oh daughter of the Caldeans, for thou shalt no more be called tender and deli∣cate. So, ver. 5. Sit thou silent, and get thee * 1.64 into darknesse, Oh daughter of the Caldeans; for thou shalt no more be called the Lady of Kingdomes.

3. Some Prophecies are delivered formà imprecandi, by way of imprecation; so the Ps••lmist, Poure out thy wrath upon the Hea∣then, * 1.65 that have not known thee, and upon the Kingdomes that have not called upon thy * 1.66 Name. So, vers. 12. Render unto our neigh∣bours seven-fold into their bosome, the reproch wherewith they have reproached thee, Oh Lord.

22. Rule.

In reading of the Evangelists, we should take notice, what things are speci∣fied by one Evangelist, what by two, what by three, and what by all the foure: For instance.

Some of Christs workes are specified onely by one Evangelist, as his turning of water into wine, as his healing the sick man at the poole of Bethesda, his healing that blind man, John 9.

Some of them are specified by two E∣vangelists, as the History of Christs birth by Matthew and Luke.

Some things are recorded by three of them, as the institution of the Sacrament of the Supper.

Some things by all foure, as Christs death and passion.

Onely two write the History of his birth, all foure the History of his death, pos∣sibly to teach us, that though all Christs workes, and actions are to be seriously minded, meditated upon, and remembred, yet none so espcially as his death and suf∣ferings.

23. Rule.

Although we should finde the holy Penmen of God, differ from each other in things of a lesser import, or considera∣tion, we should not from hence in the least scruple the divine authority of the Scrip∣ture.

For instance, in the History of Christs temptations, Matthew for the second temp∣tation, * 1.67 puts the devills taking Christ up into the holy City, and setting him one a pina∣cle of the temple; now the Evangelist Saint Luke seemes to invert the order, and for the second temptation puts the devills ta∣king * 1.68 Christ into an high mountaine, and shew∣ing him all the Kingdomes of the world in a moment of time.

Now if the question be, how these Evan∣gelists must be reconciled? Answer may be made, if there be an harmony, as to the temptations that are written by the Evan∣gelists, it is enough, though they differ as to the order of the temptations. We do not use to accuse a man of a falshood, who tells us many things that be true, though they be something out of order, unlesse he promise that he will not onely tell us the

things that were done, but also the order of the doing of them. So then if Matthew speaks of that temptation in the second place, which Luke doth in the third place as long as they differ not about the maine, as to the temptations concerning which they write, there is an harmony still between Matthew and Luke.

Yea, some think, that this is a good ar∣gument to prove the divine authority of the Scriptures, viz. that the Holy Penmen did not lay their heads together, about the framing of the Gospels, nor did tran∣scribe one anothers coppies; they agreeing in the maine, and yet differing in things of a lesser consideration.

24. Rule.

When the Evangelists urge a Scrip∣ture out of the Old Testament, many times they referre not to the words in themselves considered, but to the scope and aime of the Spirit of God in that place to which they relate.

For instance, He came, and dwelt in a city cal∣led Nazareth, that it might be fulfilled which * 1.69 was spoken by the Prophets, He shall be called a Nazaren; which saying cannot be found

in terminis in any of the Prophets and there∣fore the Evangelist referres to those Scrip∣tures, were the Spirit of God speaks to the same purpose, though he makes not use of the same words. So Saint Luke Now that the dead are raised even Moses * 1.70 sheweth at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob: for he is not a God of the dead but of the living. Moses shewed not that, the dead are raised in terminis, but indeed this is inferred from what he said by consequence; for he calleth the Lord, the God of Abraham and the God of Isaac, and the God of Jacob; and he is not the God of the dead, but of the living.

And from hence let us be established in this truth, that necessary consequences from Scripture do proove a jus divinum, a divine right; yea, our Lord Jesus calleth conse∣quence from Scripture, Scripture; He * 1.71 that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living wa∣ter: Now these words strictly taken, are not to be found in the whole booke of God, excepting this place where they are urged; the place of Scripture neerest to this, that I know of, is in Esay, I will poure water up∣on him that is thirsty, and floods upon the * 1.72

dry ground: And indeed if this should be denied, we should fall into grosse ab surdi∣ties.

A Learned Author observes, that all kinds of unlawfull, and forbidden marri∣ages are not expressely mentioned in the Law, but divers of them to be collected by consequence; that is, either by parity, or greater strength of reason. For instance, The nakednesse of thy sonnes daughter, or of * 1.73 thy daughters daughter, even their naked∣nesse thou shalt not uncover. Now from this text, it is collected à fortiori, that much lesse a man may uncover the nakednesse of his owne daughter. Which yet is not ex∣pressely forbidden by the Law, but left to be thus collected by necessary consequence from this very text.

How can it be proved, that women are to receive the Sacrament of the Lords Supper, but by consequence? That any one particular Church is a true Church but by consequence? that fasting daies, and thanksgiving-daies, may be observed upon occasion but by consequence?

And here you have the great vapour of the Anabaptists spending it selfe, and com∣ing to nothing, viz. where do you finde it expressely said in any place of Scripture,

that infants are to be baptized? if we have it by necessary consequence, it is sufficient.

25. Rule.

It is usuall for the Spirit of God, to expresse both the duties and the privi∣ledges of the people of God, under the New Testament, by phrases taken from the Oeconomy and Administration of the Old. To instance.

1. For the duties of the New Testament, to offer sacrifice is a phrase proper to the administration under the Old Testament, and yet this is pressed as a dutie under the New. So Paul, I beseech you therefore, bre∣thren * 1.74 by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is our reasonable service.

2. For the priviledges of the New Testa∣ment, for instance; It shall come to passe * 1.75 in the last dayes, that the mountaine of the Lords house shall be established in the top of the mountaines, and shall be exalted above the hils, and al Nations shall flow unto it. The meaning is not, that there should be ano∣ther temple raised, like that at Jerusalem, but it is to be expounded of the spreading of the Gospel. New Testament-priviledges set

out by an expression taken from an Old Testament-administration. So, I will poure * 1.76 out my Spirit upon all flesh, and your sonnes and your daughters shall prophesy▪ your old men shall dreame dreames, your young men shall see visions: The meaning of this Scripture is not, that God in the time of the Gospel would discover himselfe unto his people by dreames, and visions; but that God would give a greater measure of light, and bestow a greater measure of his Spirit on those that should live under the Gospel, then those that lived under the Law, and that this is the meaning of it, is cleare by the Apostle Peters quota∣tion of it, Acts 2.17.

26. Rule.

When the Scripture makes mention of ••lthy actions, either naturall or sin∣••ull, it expresses them in comley termes

1. When it speakes of naturall actions, as, Judg. 3.24. 'tis said of Ehud, that he covered his feet in the Summer-chamber, * 1.77 viz. he was easing of nature, for they had long coates which covered their feet when they eased nature.

2. When it speakes of sinful uncleannesse;

So stollen waters are sweet, viz. adultery is sweet. So see how incest is described, saith Jacob to Reuben, Thou wentest up to thy * 1.78 fathers bed.

And yet this is very observable, that the Scripture when it speakes of Idolatry, and spirituall whoredome, maketh use of plain termes: marke how the phrase is altered, when God speakes of Idolatry, Thou hast * 1.79 built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passeth by, and multiplied thy whoredomes: A Learned Author gives this account of it, Idolatry is such a subtill thing that we are not sensible of its defilement, as we are of bodily whoredome, and therefore the Lord expresses it in plain termes, that we may hate it the more.

27. Rule.

The circumstance of time with rela∣tion to the person, or thing that is spo∣ken of in the Scripture, must heedfully be observed.

Hence was that saying of Augustine, Distribue tempora, & concordabit Scriptura: Distinguish concerning the time, and then

Scriptures will agree. For instance, we read concerning Jotham the Son of V••••iah, * 1.80 that he reigned sixteene yeares in Jerusalem, and yet in the same Chapter, mention is made of the twentieth yeare of Jotham: now distribue tempora, & concordabit Scri∣ptura: * 1.81 distinguish concerning the time, and you will reconcile these Scriptures. For Jotham reigned alone onely sixteene yeares, but he reigned with his Father V••∣••iah (who being smitten with Leprosy could not manage the affaires of the Kingdome) foure yeares; in all twenty yeares.

28. Rule.

We are to consider in the perusall of Scripture what speeches are proper and what speeches are figurative. The Scriptures have a proper, and literall sense, and they have an allegoricall and figurative sense. Now it is a dangerous thing, when the words are properly to be taken, to un∣derstand them figuratively, or to take them figuratively, when they are to be under∣stood properly. For instance,

1. 'Tis dangerous to understand those places of Scripture properly, which are to be taken figuratively, as in the Prophet

Malachi; Behold, I will send you Elijah the Prophet before the coming of the great, and * 1.82 dreadfull day of the Lord. The Jewes ex∣pound this properly of Elias Tishbites, when the Prophet meant them figuratively of John the Baptist, who came with the gifts of Elias; for so you have John called, But I say unto you (••aith our Saviour unto his disciples) that Elias is come already, and * 1.83 they knew him not, but have done unto him whatsoever they listed, &c. Then the Dis∣ciples understood, that he spake unto them of John the Baptist. Another instance you have, Beware of the Leaven of the Pharisees: * 1.84 The Disciples understood it properly, when Christ meant figuratively. So, Except a man be borne againe, he cannot enter into * 1.85 the Kingdome of God. That which Christ meant figuratively of regeneration, Nicode∣mus understands literally.

2. 'Tis dangerous to understand those places figuratively which should be taken properly; thus the Familists turne all the history of Christ into an Allegory, Heaven and Hell into an allegory, and without repentance their salvation also: Such an one was he, who reading that place of Scripture, where it is said of Judas, that having received the sop, he went immedi∣ately

out, & erat nox, and it was night, puts both together as spoken of Judas; He, saith he, was the night, that went out; as Christ was the Sun, that gave know∣ledge to his Disciples, who were day: So Judas was the night, who gave know∣ledge to the Jewes, who were darknesse. A senselesse conceit, but I mention it to shew you the danger of allegorizing the Scriptures.

Origen was very faulty this way, in turning all Scripture almost into an alle∣gory. And it is observable, that he who was so much for allegories, understood that literally, which was to be taken mystically: There are some Eunuchs, which were so borne * 1.86 from their mothers wombe; and there are Eunuchs which were made so of men; and there be Eunuchs, which have made them∣selves Eunuchs for the Kingdome of heavens sake.

And truly I think, there was the finger of God plainly to be seene in this provi∣dence: his punishment was like his sin: As the taking of literall Scriptures in a figurative sense was his sin, so the taking of a figurative in a literall, was his punish∣ment.

But you may aske me, when the [Quest.]

litterall sense is to be left?

When it is repugnant to the analogy of [Resp.] faith, or that systeeme of Divinity, which is evidently grounded upon the Word of God. For instance; when it is said, Every branch in me, that beareth not frait: we * 1.87 must not interpret the branches that beare not fruit, to be really in Christ, as parts of his mysticall body, because this is a∣gainst the Analogy of faith: we know that no branch, which is truely engraffed into Christ can ever be taken away; and therefore we must understand the phrase of such as are in Christ visibl•••• as mem∣bers not of his true body, but of his visible Church.

The Inchanters Rods are related to be turned into Serpents; now they must be interpreted to seeme so, rather then to be so, because the literall interpretation is against the analogy of faith; the changing of the natures of creatures, being beyond the sphere of the activity of the devils pow∣er.

So when we are commanded to pluck out our right eye, and cut off our right hand, if they offend us; this cannot be expounded literally, because it is against the analogy, of faith, God hath expressely commanded Thou shalt not kill.

29. Rule.

Although the proffer of salvation in the Scripture be conditionall, yet is neither the decree of God, nor the pur∣chase of Christ relating thereunto condi∣tionall.

The Lord Jesus did not redeeme us, if we did beleeve, but that we might beleeve; there is a condition in the things proffered, but none in the will of God, Gods offer∣ing salvation upon condition of beleeving, doth onely note that faith is a meanes tending thereunto: In like manner, Gods promises are not (for the forme of them) to be compared with his purposes or inten∣tions: that which is performed upon a condition, is not intended upon a condi∣tion so to be performed. God absolutely intended to make his elect to beleeve, and to save them; their beliefe is but a con∣dition to their salvation, not to Gods inten∣tion which is absolute.

For the further clearing of this, consider that the voluntas signi may be conditionall, and the voluntas beneplaciti may be absolute, and yet there may be a sweet Harmony between them. To this purpose observe,

that a conditionall proposition having such a condition annexed to it, as will certainly and infallibly be effected, is equivalent to an absolute affirmative catego∣ricall proposition; As if a man sayes, he will take a journey to morrow if he be a∣ble, and knowes certainly he shall be a∣ble, this is eq••ivalent to an absolute affirma∣tive categoricall proposition, that he will absolutely go: So on the contrary, if a proposition be conditionall, and hath a condition annexed to it, which is impos∣sible and shall never be effected, this is equivalent to an absolute categoricall nega∣tive proposition; when Reprob••tes are told, if they beleeve they shall be saved, it is equivalent to this proposition, they shall not be saved, because they shall not beleeve. So that the outward tender, though conditionall, may answer to an absolute decree, the render it selfe being equivalently absolute.

30. Rule.

The Scripture sometimes speakes of a thing, as absolutely, and infallibly coming to passe by vertue of Gods or∣dination, and yet the same thing may

be in its owne nature contingent.

For instance, it was prophesied concern∣ing Christ, that not a bone of him should be broken▪ now Christs legs were not broken; not because in themselves con∣sidered they could not be broken, but be∣cause Gods decree could not be broken: they were capable of being broken, and ye•• not capable: capable in respect of themselves, incapable in regard of Gods decree.

When there is a non-essentiall connexion between things, we say there is con∣tingency: when there is an essentiall connexi∣on, there we say there is necessity: For in∣stance, ••ationality and risibility are necessary to a man, because a man cannot be a man but he must have a power both to reason, and laugh; they do ingredi essentiam: but that a man doth exercise his reason or not exercise it, that a man doth laugh or not laugh, is contingent; the power is necessary, but the act is contingent: Christs legs in re∣spect of themselves, were as apt to be bro∣ken as the malefactours, therefore the not breaking of them was contingent, as to the souldiers, though coming to passe necessa∣rily as to Gods decree. Contingent things are nothing the lesse contingent for

some kinde of extrinsecal necessity.

31. Rule.

Negations in Scripture must be read with these cautions.

1. Sometimes they deny not simply, but onely in comparison; I will have mercy, * 1.88 and not sacrifice, that is, I will have mercy rather then sacrifice. So, When thou ma∣kest a dinner or a supper, call not thy friends, * 1.89 nor thy brethren, neither thy kinsmen, nor thy rich neighbours, &c. But when thou makest a feast, call the poore, the maimed, the lame, the blind: Bid not your brethren, but the poore, that is, the poore rather then your brethren,

2. Sometimes negatives deny onely ac∣cording to the conceit, and opinion of the hearers; So, God is not the God of the dead, but of the living: He is not the God * 1.90 of the dead, that is, of such dead, whom the Sadduces thought dead, who should never rise againe; for Christ spake this to the Sadduces, who denyed the resurrection, as appeares by the context. So Jesus said, * 1.91 My doctrine is not mine, but his that sent me: Is not mine, that is, as you take me to be a meere man.

32. Rule.

The truth of an Hypotheticall Propo∣sition, doth not depend upon the truth of the two Propositions, the Antecedent and the consequent; but upon the neces∣sary connexion: viz. The Antecedent and consequent of an Hypotheticall Proposi∣tion may be true, and yet the Proposition, may be false it selfe, and è contrà, the An∣tecedent and consequent of an Hypotheticall Proposition, may be false, and yet the Proposition may be true it selfe. For in∣stance,

If Isaac were Abrahams Son, then he were truly good; both parts considered apart are true, yet the Proposition it selfe is false, because there is no necessary con∣nexion between the Antecedent, and the Consequent: If a man be irrational, he is a beast, both parts are false, yet the Proposi∣tion true: Paul sayes to the Centurion, and to the Souldiers, Except these abide in the Ship, ye cannot be saved; both parts are false, * 1.92 either that the Ship-men should not abide in the Ship, or that any man in the Ship should not be saved: God having before determined, that there should be no losse

of any mans life among them; so saith Paul, I exhort you to be of good chear, for there shall be no losse of any mans life among you, but of the * 1.93 Ship: yet the connexion is true, except they did abide in the ship they could not be saved: If I say to a Reprobate, If thou beleeve thou shalt be saved, this Proposition is true; though that the Reprobate shall either beleeve, or be saved, is false.

33. Rule.

To say this or that opinion is untrue, because it doth in ••erminis contradict some place of Scripture, will not hold. For in∣stance,

To say that Christ is not equall with the Father, is expressely contrary to that Scripture, He thought it no robbery to be equal with God; yet agreeable enough to that of Christ himselfe, My Father is greater then ••: To say God cannot repent, is in terminis to contradict some places of Scri∣pture: To say, God can repent, is in terminis to contradict other places of Scripture; yet neither of these are unsound, because in terminis onely to contradict the Scri∣pture, is not to contradict indeed the Scripture; but when we contradict the

meaning of the Scripture, then, and not till then, we are justly said to contradict the Scripture. For instance,

To deny Gods delight in the destruction of sinners, is to contradict in terminis that place of Scripture, I will laugh at your ca∣lamity: and to say, God doth delight in the * 1.94 destruction of sinners, doth in terminis con∣tradict another place of Scripture, As I live, saith the Lord, I have no pleasure in the death of the wicked. And yet never a whit * 1.95 the more contradiction found in the Scri∣pture for all this.

As for example, it is both true, that the Father is greater then the Son, as touching the Sonnes manhood, and the Son equall to the Father, as touching the Sonnes God-head. So of repentance it cannot be at∣tributed unto God as it signifies a change of minde, or counsell, but it may be at∣tributed unto God, as it signifies change of sentence, according to that Axiome, Deus mutat sententiam, nunquam consilium. So, as touching Gods pleasure, or delight in the death of a sinner, as it is the destruction of a creature, he delights not in it; but as it is the just punishment of a sinfull creature he delights therein: God delights in the execution of justice, as appeares in Jere∣miah;

But let him that glorieth, glory in * 1.96 this, that he understandeth and knoweth me, that I am the Lord, which exercise loving kindnesse, judgement and righteousnesse on the earth; for in these things I delight, saith the Lord: God delights in the exercise of judgement and righteousnesse, as well as in the exercise of loving kindness.

In like manner we say, that two Propo∣sitions may contradict each other in termi∣nis, and yet may agree well enough, as to the sense and meaning of them. For in∣stance, These two Propositions, 1. Adam might not have sinned. 2. It could not be but that Adam would sinne, are both true; That Adam might not have sinned, is true of Adam in the sense of division, considered as in himself: It could not be but that Adam would sinne, is true of Adam in the sense of composition, being considered as subordi∣nate to the decrees of God.

24. Rule.

Pray unto God for the illumination of the Spirit.

Luther used to say, Bene or are, est bene stu∣duisse; he will study well, that can pray well. It is a singular comfort and priviledge

to every godly man, to see with his owne eyes: It is a great comfort to a blinde man, to meet with a faithful guide, whom he may trust to lead him in his way; but it comes nothing neer to the content, which a man that hath eyes takes, when with them he sees the way on which he walks.

35. Rule.

Labour for true holinesse.

The secret of the Lord is with them that fear him Saint Iohn tels us, That the anoy••t∣ing * 1.97 which the people of God have received, and have abiding in them, shall teach them all things. God will not reveal his will to those that will do their own. So Paul, Be ye transformed by the renewing of your mind; * 1.98 that ye ••ay prove, what is that good, and ac∣ceptable, and perfect will of God.

36. Rule.

Get an humble heart.

With the lowly is wisdome. God will break * 1.99 his minde to the broaken in heart: Who am I saith Moses? and yet who ••itter then he to go unto Pharaoh? He that refused to be called Pharaohs daughters sonne, was afterwards

called to be Pharaohs God. See, (faith the Lord to Moses) I have made thee a God to * 1.100 Pharaoh.

How shall that Christian be satisfied, [Quest.] who notwithstanding the heedful obser∣ving of these, or such like Rules, is in the dark, as to many texts in the book of God?

These things may be said for the satisfa∣ction [Resp:] of such a Christian.

1. That it is not necessary that a Christi∣an should understand every Text in the Scriptures: if he understands so much as is absolutely necessary to his salvation, he is a good Scholar in Christs schoole.

2. As often as thou meetest with any thing that is above the reach of thy capaci∣ty, be humbled in the sense of thine owne weaknesse. Thou art so farre carnal, as thou doest not perceive the things of God, which are spiritually to be discerned.

3. Pray unto that God, who hath the Key of David, that he would open thy un∣derstanding, that thou mayest rightly con∣ceive of the great mysteries of Religion: Christ hath told us, if we knock, he will open unto us; he hath commanded us to knock, that we may not be slothful; he hath pro∣mised to open, that we may not be distrust∣full.

4. The complete knowledge of Divine Mysteries is reserved for our heavenly state: whilest we are in this world, we know but in part. Yea, Irenaeus addes, saith he, In glory to all eternity, the Saints shall be learning something of God, that so God to eternity may be a Teacher, and the Saint a learner. There is such another like expres∣sion, that the Schools make use of, when they speak of our state in glory; they say. The Angels and glorified Saints, are full ves∣sels, and yet are alwayes a filling.

FINIS.

Notes

• * 1.1

  Isa. 4. 5
• * 1.2

  Mat. 3.11
• * 1.3

  1 King. 22. 15
• * 1.4

  1 King. 18. 27
• * 1.5

  2 Cor. 12. 13
• * 1.6

  Luke 18. 12,
• * 1.7

  Mare 7. 4.
• * 1.8

  Mat. 2. 1.
• * 1.9

  Gal. 1.15. 16.17.
• * 1.10

  1 Tim. 4. 13, 15.
• * 1.11

  Act. 13: 48
• * 1.12

  Eccl. 3.19.
• * 1.13

  ver. 21.
• * 1.14

  Eccl. 11.9.
• * 1.15

  Luk. 11.15.
• * 1.16

  Luke. 1.4.
• * 1.17

  Joh. 17.3
• * 1.18

  verse 1.
• * 1.19

  Mat. 6.9
• * 1.20

  1 Tim. 2.5.
• * 1.21

  Joh. 15.26
• * 1.22

  Gal. 4.6.
• * 1.23

  Rom. 7.12.
• * 1.24

  Mic. 6.8.
• * 1.25

  Jam. 2.26.
• * 1.26

  1 Tim. 3. 15.
• * 1.27

  1 Cor. 2.8.
• * 1.28

  Act. 20. 28.
• * 1.29

  2 Sam. 7. 12, 13, &c.
• * 1.30

  Jerem. 22. 30.
• * 1.31

  Isa. 53.4
• * 1.32

  Psal. 22.16
• * 1.33

  Ps 37.21.
• * 1.34

  Acts 2 44.
• * 1.35

  Mat. ••0.
• * 1.36

  ver. 10.11.
• * 1.37

  Prover. 11. 32.
• * 1.38

  Can. 5.••3.
• * 1.39

  Psa. 24.16.
• * 1.40

  Psal. 119. 164.
• * 1.41

  Esay. 4.1.
• * 1.42

  Psal. 91 7.
• * 1.43

  Mat. 18.21.
• * 1.44

  Ex. 12.14.
• * 1.45

  1 Sam. 1. 22.
• * 1.46

  Numb. 8. 24.25.
• * 1.47

  Deut. 25. 15, 16, 17.
• * 1.48

  Mat. 17.1, 2.
• * 1.49

  Luc. 9.28.
• * 1.50

  Gen. 3.20.
• * 1.51

  Joh. 12.32.
• * 1.52

  Phil. 2.21.
• * 1.53

  Joel 2.28.
• * 1.54

  1 Sam. 20. 26.
• * 1.55

  1 John 2. 26.
• * 1.56

  1 Tim. 2. 6.
• * 1.57

  verse 7.
• * 1.58

  Lev i9.36.
• * 1.59

  Lev. 20.2.
• * 1.60

  Gen. 1.16
• * 1.61

  Luc. 2.48.
• * 1.62

  Psal. 14.7.
• * 1.63

  Esay. 47.1.
• * 1.64

  vers. 5
• * 1.65

  Psal. 79, 6.
• * 1.66

  vers. 12.
• * 1.67

  Mat. 4 5.
• * 1.68

  Luc. 4.5.
• * 1.69

  Mat. 2.23
• * 1.70

  Luke 20. 37, 38.
• * 1.71

  Joh. 7.38.
• * 1.72

  Isa. 44. 3.
• * 1.73

  Lev. 18.••0
• * 1.74

  Rom. i2. i.
• * 1.75

  Esay. 2.21
• * 1.76

  Joel. 2.28. 29.
• * 1.77

  Judg. 3.24.
• * 1.78

  Gen. 49.4••.
• * 1.79

  Ezek. 16. 2••.
• * 1.80

  2 King. 15 33
• * 1.81

  2 King. 15. 30
• * 1.82

  Mal. 4.5.
• * 1.83

  Mat. 17. 12, 13.
• * 1.84

  Mat. 16.6.
• * 1.85

  Joh. 3.3.
• * 1.86

  Mat. 19.12.
• * 1.87

  Joh. 15.2.
• * 1.88

  Mat. 9.13.
• * 1.89

  Luk. 14.12. 13.
• * 1.90

  Ma. 22.32.
• * 1.91

  Joh. 7.16.
• * 1.92

  Act. 27.31
• * 1.93

  Ver. 22
• * 1.94

  Prov. ••.26.
• * 1.95

  Ezek. 33.1.
• * 1.96

  Jer. 9.24.
• * 1.97

  1 Joh. 2.27
• * 1.98

  Rom. 12.2
• * 1.99

  Prov. 11.2
• * 1.100

  Exod. 7.1