Rules to direct and guide in the reading and stu­dying the holy Scripture, gathe­red out of ancient and mo­derne Authors.

THE holy scripture vseth no kinde of speach which may not be found in common custom of speach amongst men, Rule. as August. lib. 1. de Trin. cap. 12.

Because in the scripture God speaks not to himselfe, but to vs men: Reason. there­fore he hath fitted, and tempered his stile, to our formes of words, which we are most acquainted with, Hilarius in Psal. 26. There is good reason then why the Scripture should bee more regarded of vs for the meannesse and homelinesse of the phrase, sithens it is framed to our good.

The two tongues wherin the Scrip­tures were originally written (to wit Hebrew and Greeke) Rule. haue their Idi­omes or proprieties, which being ob­serued, bring much light, and being [Page 20] neglected the sense will bee troubled, Augustine intract. in Iohannis 10.

Examp.The Hebrew and Greeke wordes both which be translated ( for euer, or euerlasting) do not signifie properly eternity in euery place where it is vsed, but great continuance according to the propriety of both tongues Psal. 132. 14.

Rule.The scriptures haue some peculiar words by which they vse to signifie some proper and peculiar matter Am­bros. in Luk. 1. Examp. An Angell appeared to Zachary as also in Genes. it is writ-God appeared to Abraham, in which places the word (appeare) signifies peculiarly that which is seene of a sud­daine, and could not be perceiued be­fore.

Rule.Sense of scripture is to bee gathered out of the wordes. For as a childe in the womb, Reason. or a kernell in the shell: so is the truth of things conteined in words, without the vnderstanding whereof we cannot know the sense and meaning, Hilar. de Trinit. 5. Hieron: in Eccles. cap. 1. It is therefore absurd to profer to teach the scriptures, or to learne [Page 21] them without care to interpret wordes and phrases.

In scripture some time good things are spoken well, Rule. when righteous things are taught rightly, as Repent and beleeue the Gospell. Examp. Or secondly euill things are taught euilly, when wicked things are perswaded, as in Iob, Curse God and die. Or thirdly, good things are vtter­ed euilly, when some right thing is said with a peruerse minde, as that Ioh. 9 Be thou his disciple. Or fourthly, euill thinges well spoken, and dishonest things vttered in honest termes, as Da­uid went into Bathsheba. And Rom. 1. The women changed their naturall vse in­to that which is against nature, and in­numerable such like. See Gregor. mo­rall. 23. cap. 3. Reason hereof is, Reason. because the scripture speakes many things in the person of vngodly men, whose crooked wordes it doth report vnto vs, aswell as their deedes.

It is the manner of scripture not seldome to put one word twise in one sentence, Rule. with a different signification. Iohn. 4. 35. where the word ( haruest) twise put, Examp. doth vary his signification, [Page 22] first noting the earthly and bodily haruest, and the spirituall haruest in the latter place. Origen. in Rom. 3. also Ioh. cap. 4. 13. 14. Water is twise re­peated in diuerse sense first for elemen­mentary water, secondly for spirituall, to wit, graces of the holy Ghost.

Rule.This copulatiue particle ( And) is vsed by the Prophets sometime when nothing is coupled and ioyned toge­ther. Examp. August in Psal. 4. Ezek. cap. 2. 1. And he said to me. Also Ezek. 5. 1. And thou sonne of man, and very often else where. Also this particle, Therefore, or Then is not alwaies illatiue or argumentatiue, Rom. 8. 1. Reason is, Reason. either after the manner of the Hebrewes this par­ticle ( And) beginneth the sentence absolutely without respect to any thing went before, or it doth abound being more then needes, or because it coupleth the wordes vttered outward­ly, to that which the Prophets heard inwardly.

Rule.By bodily things the scriptures lead and lift vs vp to see such excellent di­uine things as bee in god, by a figure called Anthropopathia, Hilar. de Trin.

[Page 23]Thus an hand is applied to God to signifie his working power, Examp. an eye to signifie his knowledge, an heart, his will; a foot, his presence or gouern­ment, winges, his care and protection, a mouth, his word and commande­ment, a finger, his might, a soule put for the essence of God, nostrils, for his indignation. Reason. Because our dulnes to conceiue the thinges of God is so great as wee cannot perceiue them, but by comparisons drawne from the things of men, for this infirmity of our vnderstanding, the scripture very often speaketh of inuisible thinges by visible, and shadoweth spirituall, by corporall. This rule striketh against the errour of the Anthropomorphites which fashion vnto God the shape and nature of a man, vpon mistaking such scriptures, as attribute to him the mem­bers and actions of a man.

Sacred scripture vpon dumbe and dead things doth often put the person of such as speake by a figure called Prosop [...]paeia, Rule. that is, fiction of a person Gregor. Naz. theolog. 4. Examp. The firma­ment speakes his handiworke, Psal. 19. [Page 24] Rom. S. 19. 20. 21. &c. The creature waiteth, groaneth, trauelleth in paine &c. Psal. 98.7. 8. Let the sea roare, and the floods clappe their handes, let the bils re­ioyce &c. Also Lazarus lookt vp and saw &c. and said. Reason. By this manner of speech wee are moued more to affect the things spoken, and are more easily brought to vnderstand them.

Rule.Scripture ascribes the names of things that bee in truth, vnto their si­militudes and representations.

Examp.1. Samuel. 28. 14. 15. Saul knew that it was Samuel. And, Samuel said, &c. where the name of true Samuel is put vpon his phantasme or representation; it being Sathan that had transformed himselfe into the shape and likenesse of Samuel, who was at rest with God, out of whose hands the witch could not fetch him backe. August. 2. de doct. christiana.

Rule.The figuratiue speeches in scripture do farre more affect and moue vs with more delight then if the same thinges were spoken plainely without figure, Psal. 23. 1. Examp. The great care and prote­ction of God set foorth most pleasant­ly [Page 25] by the metaphor of a shepheard, and Isay 5. 1. 2. 3. also Ioh. 15. 1. 2. by the similitude of a husbandman, and infi­nite the like. Because things common and vsuall breed loathing or disdaine: Reason. whereas new and strange things do in­gender delight. August. 2. de doctr. Christ. cap. 6.

Nothing that concernes faith and manners, Rule. is said obscurely and darkely in any one place of scripture, but the same may be found plainely vttered in some other place. August. 2. de doctr. Christ. cap. 9. Examp. Thus the words of Iames cap. 2. 21. are made cleere by compa­ring them with those plaine wordes vers. 18. Thus the promise Gen. 3. 15. is expounded, Gal. 4. 4. 5. Also the promise generally made to Abraham Gen. 12. 3. is more particularly and plainely set foorth Gal. 3. 8. And the words of Christ of abomination of de­solation in Math. 24. 15. clearely in­terpreted of the Romane souldiers (those abominable infidels) by Luk. cap. 21.20. Reason. It pleased God so wholsom­ly and wisely to temper the holy scrip­tures as by plaine places hee might sa­tisfie [Page 26] hunger, and by hard places wipe away disdaine. It is a great wrong to Gods people to bee barred from rea­ding scriptures vpon pretence of hard­nesse, and feare of learning heresies out of them, seeing the scriptures so fami­liarly declare themselues.

Rule.Where there is a sentence of scrip­ture which hath one tropicall or bor­rowed word, wee may not thinke the whole place figuratiue, Examp. as Math. 26.28. and Luk. 24. 31.

Rule.They are deceiued that thinke all things to bee figuratiuely (nothing properly) spoken in the scriptures August. in Genes. 8. Examp. Histories in scrip­ture, as that of creation, of paradise, of mans fall, of Adams progenie, Abra­ham his leauing his country, and ma­ny such are vttered in plaine wordes and proper without allegories, or o­ther figures. Reason. Because that would make the scriptures to bee laughed at, and breede infinite absurdities, if one should attempt to make all tropicall, and turne euery thing into Allegori­call senses, as some wanton vnsanctifi­ed wittes too much do endeauor it, to [Page 27] please their owne and the carnall con­ceit of thers.

Beware how a figuratiue speech bee taken properly, Rule. or a proper speech figuratiuely August. 3. de doctr. Christ. Math. 26. 26. 27. This is my body, be­ing figuratiuely said, Examp. may not proper­ly be taken: and so of the rest of that kinde. Reason. This mistaking of scriptures figuratiue for proper, must needes fill the scriptures with heresies, and cor­rupt the meaning of holy write, and it is a miserable seruitude (as August. saith) to take signes for things, of whieh, wordes, be but signes.

Whatsoeuer in Gods word seemeth to forbid goodnesse, Rule. or to commaund wickednesse, there is a figuratiue speech most certainly, August. 3. de doctr. Christ. 10. Ioh. 6. Examp. Vnlesse a man eate my flesh and drinke my bloud &c. herein wickednesse is commanded, to eate mans flesh, therefore it is a figure com­maunding vs to communicate in the passion of our Lord. Reason. Because scripture being pure as God is, it can allow no­thing against honesty of manners, or verity of faith.

[Page 28] Rule.The tropes and figures in scripture are not to be reputed lyes. Aug. c. 10. contra.

Examp.As when Christ calls Herod a for who was a man, and Nero a lyon, and Christ his two disciples sonnes of thun­der: or when Christ is called a rocke, a vine, a doore, &c.

Reason.Because in such tropicall and figu­ratiue speaches, there is no purpose to deceiue, but by meet resemblances to expresse the truth. For this end the scripture vseth figures of all kindes a­bounding in them throughout, as a garden is deckt with flowers, or a garment beset and beautified with pearles.

Rule.An Hyperbole is to be found some­time in holy scripture, Aug. 16. de ciuit. dei. That is an hyperbole, when farre more is vttered by a speach, then can be signified by the proper acception of that speach, an out-stretching speach (as one would say) which in­creaseth the signification, and excee­deth the truth being strictly constru­ed. Examp. As Gen. 13. 16. when God said to Abraham, I will make thy seed as the [Page 29] dust of the earth, and as the starres of heauen which cannot bee counted, Gen. 15. 5. by this excesse of speach mea­ning no more, but that his posteritie should be very great, euen a father of many nations, as it is expounded Gen. 17. 4. By like forme of speach Iohn saith, cap. 21. 25. I suppose the world could not conteine the bookes which should be written. and many like.

Because when the minde of the speaker is manifest, Reason. therefore such speaches doe please more, than if they were vttered in plaine and proper termes.

In a Parable, the minde, and scope, Rule. and intention of the holy ghost must be marked aboue all, and thereafter it must be expounded, and no farther strained than things agree with the principall drift. Hier. in Mark. Chrys. in Math. 3. Hilar. de Trinit.

In the parable of hyring labourers into the vineyard, Examp. the end thereof is, that God is a debter to no man; but calleth freely; refer hitherto all in the exposition, Math. 20. 1. 2. likewise in the parable of the euill steward, Luke [Page 31] 16. 1. 2. &c. the drift is to teach, that the children of this world bee more heedy in affaires of this life, then the children of God can be in the things of euerlasting life. Racke nothing here beyond this meaning of Christ.

Reason.Because many false and vaine things would be broached, if all circumstan­ces in a parable should be canvased, the principall scope and end being neg­lected: as that it is lawfull to steale, out of that, Luk. 16. 2. 3. and that dam­ned persons being dead, haue care of their liuing friends. and that they in hell haue meanes to expresse their de­sires to bee vnderstood and heard of soules in heauen: and consequently that the Saints in heauen, haue care of vs on earth, and heare our prayers, as Papists foolishly gather out of the parable in Luk. 16. 19. 20. &c. fore­shewing the scope and end, which is, that they which refuse in this life to credit the holy Scriptures, may not looke to be called by extraordinary reuelations. This rule being followed, will deliuer vs from the folly of such, as rent some words in a Parable from [Page 30] the maine drift, to serue some particu­lar fancy and error.

Diuine writings, though they do not by ostentation shew it, Rule. yet they want not eloquence, August. 4. de doct. Christ.

Examples hereof especially to bee seene in the prophesie of Esaiah, Examp. and the Epistle to the Romanes: Augu­stine doubteth not to affirme that he is able to shew all elegancies, and orna­ments of Rhetoricke to be in the Bi­ble. Because Rhetoricke being a good gift, Reason. and God the author therof, he might to great profit vse this Arte (as an handmaid) to minister to the Arte of Arts (Diuinitie) as to a Queene and mistresse. Eloquence condemned 1. Cor. 1. 2. is vaine and carnall eloquence, to expresse vaine­glory in the speaker, and please carnall humors in the hearer, to the preiudice of the power of Christ in the Gos­pell.

Scripture hath Allegories, Rule & exam. as Gal. 4. 22.23. 24. and elsewhere often: these are not to bee found in precepts of manners, or in plaine and perspicuous places, August. 15. de ciuit. dei cap. 17. [Page 32] An allegorie is euer to be expounded according to the meaning and drift of the place present where it is found. Allegoricall senses are not of priuate motion, but to be followed where wee haue the spirit for our president to go before vs, and shew vs the way, August. in Psal. 8.

Rule.All places of Scripture haue this rule common to them, that they be interpreted by the matter handled, and the phrase, and the scope or end which is aimed at, or by circumstances of time, persons, places; also by pre­cedents and subsequents, by confer­ring scriptures, and by analogie of faith, that no sense bee receiued con­trary to the ten commandements, Lords prayer, and the Articles of our beliefe.

Examp.Thus if we would haue the meaning of this place, 1. Pet. 4. 8. Loue couereth a multitude of sinnes, looke but to the precedent words set next before, and compare this text with that, Prou. 10. 12. then it will appeare to be ment of mutuall loue, whereby we forgiue of­fences one to another, and not that [Page 33] which should iustifie vs before God, by deseruing forgiuenesse of sinnes committed against him, as Papists dreame.

Numerall words, Rule. as 5, 7, 10, &c. though sometime they note a certaine time, as 70. yeeres for the captiuitie &c. yet a certaine finite number, is put for an vncertaine oftentimes, Examp. as in that phrase to fall 7. times, to forgiue 70. times 7. times, and many such like. Also diuers numbers be either pro­pheticall, as the number of Daniels weekes; or mysticall, as the number of the name of the beast, Reuel. 13.18. But obseruations of numbers, which be idle, curious, or superstitious, must be auoided. August. 3. de doct. chr. 31.

Scripture often in one word and saying, Rule. vttereth one thing plurally, and many things singularly; Examp. as, Bles­sed is the man &c. Heare ô Israel. and thou shalt not haue any strange God, &c.

Because God would haue euery one take to himselfe, Reason. that which is ment of that society and kind, whereof hee is one.

In setting downe numbers, Rule. scripture [Page 34] is not exact to reckon precisely, but that little which may be ouer or vn­der, it reckoneth not: Examp. as Luk. 3. 23. Acts 1. 15. The number of names which were in one place were about an hundred and twenty. Augustine quest. 47. super Exodum.

Rule.It is vsuall in scripture by a part to signifie the whole: Examp. as, Let euery soule be subiect (for euery person man and woman) Rom. 13. And by the whole to note a part, as in the speach of Mary, who seeking but for the body, said, they haue taken away my Lord: and Math. 3. 5. All Iudea went forth, that is, a great part. Gregor. 3. moral. cap. 9.

Rule.Names giuen by God immediatly, or by his appointment: also the alte­ration of, and additions to names by him; haue spirituall and mysticall meanings. Examp. As doth appeare by the imposition of the name Iesus, Math. 1. and in the addition of a letter to Abrams name, to signinfie multitude; and detraction of a letter from Sarah, Gen. 17. and in the mutation of Ia­cobs name into Israel, Gen. 32. 28. to [Page 35] note his power and strength to pre­uaile with God and man. This rule hath many authors.

The imperatiue mood of comman­ding, Rule. is often put for the optatiue of wishing, Orig. hom. 1. in Cant. Examp. As in the Lords prayer, Let thy name be hal­lowed, thy kingdome come &c. that is, oh that thy name were hallowed, thy kingdome come. And Cant. 1. 1. Let him kisse me. for, oh that he would kisse me with the kisses of his lips.

Sundry wishing speeches be not so much prayers as prophesies, Rule. foretel­ling what shall be, rather then desiring they should be, Examp. as imprecations against Iudas, Saul, and others in the Psalmes. August. in Psal. 78.

It is the manner of Scripture, Rule. ha­uing said a thing in one member of a sentence, to repeat the same againe in the latter member, Examp. whereof many ex­amples in Prouerbs, & Psalmes 33.10, Greg. moral. 28.16.

It is done partly by way of explica­tion, Reason. and somtime for confirmation, somtime for expressing or exciting zeale. See more examples Esay 3.9. [Page 36] also Iohn 1.3. Psal. 6.9.10. 2. Kings 20.3. Rom. 11.8.

The accomplishment and fulfil­ling of former prophesies concerning Christ, Rule. is an assurance of the rest, which be fortold, and not fulfilled, Aug. de catech. rudib. c. vlt.

Examp.The prophesie of the end of the world, of restoring the creature, of re­surrection, of the last iudgment, of the state of all men after iudgment, are as certaine, as they of his birth, suffering, death, &c. Reason. Because one God of truth is author of all these prophesies, and he is vnchangeable and infinite in power, therefore can and will fulfill the one as well as he hath done the other. By this rule might be stopped Atheists mouthes, which mocke at the promise of his comming.

Rule.There is nothing taught in the new Testament, which may not be proued by the old, and what we finde in the old, is also for substance read in the new. August. lib. 1. retract. Examp. There bee euery where examples hereof, Christ and his Apostles confirming their doctrines by Moses and the Pro­phets [Page 37] Luk. 24. and often elsewhere. Reason. where one spirit indited all, there must needs bee a consonancie and agree­ment in the whole, and euery part.

The old Testament is the occulta­tion or hiding of the new, Rule. and the new is the manifestation of the old. Reason. For what is deliuered and taught in figures, types, and prophesies of the old, the same without such types be taught in the new, but much more fully, and not more manifestly alone.

Where Moses is mentioned, Rule there oftentimes not his person, but his wri­tings bee ment, as Luk. 16.29.31. & 24. 27.

In sundry places out of the old te­stament cited by Christ and his Apo­stles, Rule. the sense is kept, but not the same words alwaies; as Rom. 10.15. 18. 19. 20. 21. and often elsewhere. Reason. Christ and his Apostles follow the translation of the Septuagint in Greek, which rendreth the sense, and not the words. Also this is done to shew that Scripture is considered by the mea­ning, and not by letters and syllables. Lastly, God dealeth as an interpreter, [Page 38] therefore addeth or changeth words, for the better keeping of the sense. This rule puts to silence cauilling ad­uersaries of Gods blessed word, espe­cially the wicked vnbeleeuing Iewes, which take occasions from such mu­tations to harden themselues in infi­delitie.

Rule.Some places in the old testament, which seem meere historicall, contey­ning bare narrations of some thing done, yet are mysticall withall, hauing an hidden spirituall sense, Aug. in Gen. 8. Thus in the historie of Ionas, Reason. our Sauiour found the mysterie of his death, buriall, and resurrection. For it pleased God to make some histories already done, to be types and prophe­sies of things afterward to be done, as that of Hagar and Sarah. See Galat. 4.

Rule.The holy scripture hath sundry words, which according to the place where they be vsed, do signifie diuers, yea euen contrary things, Aug. de doct. christ. c. 25. Examp. As Leauen, to signifie the nature of the Gospell, Math. 13. And also heresie and superstition, take heed [Page 39] of the leauen of the Pharisies, yea and in sinnefull corruption, as 1. Corinth. 5. Likewise a Lyon, to signifie both Christ the Lyon of the tribe of Iuda, and the deuill that roaring Lyon, 1. Peter 5. Likewise, serpent, is put in good part, Math: 10. 16. wise as serpents; and in ill part, Gen. 3. 1. Reason. Because the things haue seueral properties and vses, hence the words, by which these things are noted, are applied to sundry significa­tions, whereof some be contrary.

The literall sense of scriptures, Rule ari­sing from the words duely vnder­stood, is the onely true and genuine sense; analogies and tropologies, are not diuers senses, but collections, or sundry applications of that one onely true litterall sense, or a certaine maner of vttering the same sense, as Alle­gories.

Too much libertie of playing with allegories in expounding scriptures, Reason. is very dangerous and hurtfull; as also to make figures where none are. Origen is taxed of Epiphanius, and of Hierome too, for his licentiousnesse in turning scripture into allegories, [Page 40] wherein also popish Fryers are much faultie. This rule is against deuised allegories, not against sober allu­sions.

Rule.It is the best and surest way of in­terpreting scriptures, to expound one place of scripture by another, Examp. as Esra did, Nehem: 8. 8. He gaue the vnder­standing by (or according to) the scrip­tures: so Tremelius reads the place. Reason. For what better interpreter of the ho­ly ghost, then the holy ghost; also the scripture, being as a light, sheweth both other things and it selfe too: like the sunne that great light. Also there be cleare places enough to open the hard, Aug. lib. de doct. chr. cap. 26. How much to blame are they, which send vs to the Fathers, to fetch thence all interpretation of scriptures, (wher­as Fathers are to beleeued, because they write that which is found in scripture) but it is madnesse to make the Pope chiefe Interpreter.

Rule.Howsoeuer some one scripture, som­time through difficultie or ambiguity of words, and diuersitie of translations seemes to beget diuers senses, yet [Page 41] euery scripture hath one certaine and fitt meaning, which by all meanes is to be searched after, and rested in.

Howsoeuer many profitable truths may be gathered out of a text, Reason. yet we may not make euery scripture speake euery thing, but what is a greeable to the matter handled, scope, and phrase, aswell as to other scriptures, and the anologie of faith (to wit) the Articles of our Christian Creede, the 10. com­mandements, the Lordes prayer, and doctrine of the Catechisme.

Examples hereof innumerable, Examp. the word (Image) Rom. 8. 29. is expoun­ded diuersly, of likenesse to Christ in holinesse by some, in glory by others, in afflictions by others. Now the mat­ter there handled and scope which is to comfort Christians vnder the crosse, shewes the third sense to be on­ly fitt to this place, though the other be true and godly. Likewise Rom. 10. 17. The word of God is interpreted by writers both of the Gospell (the mat­ter of our hearing, & mother of faith) and of Gods commandement, sending preachers and commanding them to [Page 42] teach, this latter to be more meet sense appeareth by the phrase, in that Paul saith not, of the word of God, but by the &c. also by comparing this verse, with the first words of the 15. verse.

Rule.Where a text of scripture is so am­biguous as it cannot be found out by vs, after diligent search to which sense of two or three, to leane vnto, that text may be interpreted in both senses, Au­gust. cap. 2. de doct. Christ. if the Ana­logie of faith will suffer, nor be against the circumstances of the text, hereof such as be preachers of the word shall in course of reading and preaching finde many examples. Reason. Because it is our duty in interpreting scriptures not to swarue from the generall marke of the whole word (faith in Christ and loue towards God & our neighbour) though wee misse of the particular scope and sense of that place which we handle, but euer esteeme that sense to be corrupt that buildes vs not vp in faith and loue.

Rule.Wee must not bring a sense of our owne vnto the scripture, but meekely receiue that which the scripture giueth [Page 43] of it selfe. Examp. Papists in steede of fetching from Scripture the true sense of the word ( iustified) in the epistle to the Ro­mans, and of workes (where imputed iustice, and works after grace, and done by grace, are plainly ment) do bring a construction of their owne, vnderstan­ding them of infused iustice, and of workes done before grace in fauour of their owne error touching iustification and merit by workes done after grace by faith. It is the ready and high way to all error to interpret scripture by preiudice, Reason. in fauour of some opinion of our owne.

Many things be first generally spo­ken and then presently declared by particulars, Rule. as 2 Tim. 3. Examp. hauing in the first verse said the latter times should be dangerous, in the 2 verse openeth it by the particular vices which should raigne in the latter daies. There be in­numerable such examples which any intelligent reader shall obserue easily in the course of his reading.

The scriptures diuers times expresse the antecedent, Rule. or that which goeth before, by the consequent, or that [Page 44] which commeth after, Examp. & contra. Two examples hereof amongst many other are found in one verse Rom. 9.3.3. where a stone of triall as Isay hath it chap. 28. vers. 16. is expressed by the consequent, A stone of offence, for so it proues to the disobedient which stum­ble at it by vnbeliefe, and for not ma­king hast in Esay: Paul hath, shall not be ashamed, and confusion be­ing an effect which followeth hast and precipitancy.

Reason.Though some things in scripture be not only aboue our reason, but seeme contrary to reason, either vnprobable or impossible: yet beware that we ne­uer do beleeue any false thing to bee taught and deliuered there, August. Because God being of infinite wise­dome may and doth in his word set downe things, Reason. of vs incomprehensible by our reason, yet being also a God of infinite truth and purity, will not, nay cannot write any false thing.

Rule.We may not rashly either our selues affirme, or receiue from others any thing concerning Gods worship, and mans saluation which wee do not read [Page 45] in scriptures August. in Genes. 4. Reason. Be­cause all things necessary to faith, and good maners, or christian life are con­teined in scriptures, which are a perfect canon and touchstone of all things to be taught 2. Tim. 3. 16. 17.

Whatsoeuer is truely and soundly collected from scripture, Rule. is to bee be­leeued of vs, as though it were expresly written, Greg. Naz. 5. lib. Theolog.

The doctrine of the Trinity, Examp. of 2. Sa­craments, of baptising infants and ma­ny such. Reason is, Reason. for that which fol­loweth by good consequence from an expresse scripture, is no lesse the minde of God then that which is in so many wordes set downe, else godly and sound sermons, and disputations, and treati­ses, were not to be credited, and yet e­uery thing consonant to scripture is not to bee reputed scripture. It is one thing to be scripture (peculiarly so cal­led) another thing to agree with Scrip­ture, or to be grounded on scripture.

Whatsoeuer article and doctrine is necessary to saluation, Rule. is deliuered plainly in the holy Scripture, August. 2. de doct. Christ. 9.

[Page 46]For otherwise the rule of faith and of life should come vnto a few learned ones, except euidently it were taught in scripture so much as euery one may vnderstand for his owne saluation, as also by this meanes there is left no plea for ignorance, nor pretence of accu­sing the obscurity of scripture, thereby to make people afraide of them, as Pa­pistes doe.

Rule.In euery scripture there is some thing visible, and something inuisible, there is a body, and a spirit or soule, Examp. the letters, sillables, and wordes be vi­sible, as the body; but the soule, and in­uisible, part is the sense and trueth wrapt and infoulded in the wordes, which are as the barke, ryne, or bone, the meaning within is as the roote, and iuice, or as the marrow.

Rule.The scripture deliuers some things of God which may be vttered, and in­quired into, Examp. as that hee is the creator of the world, and gouernour thereof, the redeemer of mankinde &c. but o­ther things there be which are vnutte­rable, and rather to be adored and be­leeued, then examined, as the vnitie [Page 47] of his essence, trinity of his person, in­carnation of the sonne, and such vn­conceiueable and vnexpresseable se­crets, Damascen. de fide l. 1. c. 1. Rea­son is, if nothing were found in scrip­ture saue that which men may con­ceiue the reason and manner of, then should not God be thought to be in­finitely wise.

The scriptures haue an admirable and singular harmony and consent a­mong themselues, Rule. old with new, Mo­ses with the Prophets, and Apostles with them both, Examp. precepts, promises, and examples sweetely agreeing with­out contrariety, though not without variety, August. de ciuit. Dei 8. c. 14.

Because the whole scripture comes from the inspiration of one spirit of verity, Reason. who must needes be in all pla­ces like himselfe, the whole scripture being but as one chaine or circle.

Such places as haue shew of repug­nancy, Examp. are easily reconciled by an in­telligent reader, August. As, where it is written 1. Tim. 2. 3. God will haue all to be saued, yet Rom. 9. it is said, Examp. he will not haue mercy on all, a man of vnder­standing [Page 48] can see that one place speaks of one kinde of will, the other of ano­ther. Also that in Timoth. ( all) may be ment not of euery one but of all sortes and kindes of men, rich, poore, high, low &c. for there he speakes of the degrees of men for which prayer must bee made. Thus by the thing before going, or comming after, and by the matter in hand, all seeming ming contrarieties may be reconciled, as when Christ saith in Iohn 5 may fa­ther worketh hitherto, it seemeth con­trary to that in Genes. 2. 2. that God rested from his workes, howbeit the ve­ry next wordes following doe accord these scriptures, when he saith from the workes which he made, that is, from ma­king more workes, a new out of no­thing; but ceased not from preseruing and gouerning what hee had made, as Christ ment in that place, also Matth. 10. 10. it is written, nor a staffe, but in Mark. 6. 8. 9. Take a staffe, whereas Mathew speaks of a staffe which might comber and burthen, but Marke of one, which might ease and releeue a traueller.

[Page 49]Thinges proper to the body are a­scribed vnto and affirmed of the soule, Rule. as hunger and thirst, Examp. which are peculiar to the body, to signifie the earnest de­sire of the soule, and many other of like nature. Because the soule is vn­knowne to vs, Reason. therefore the scripture speakes such things as appertaine vnto it in such wordes as our senses are best acquainted with, the like is to bee said both of God, angels, heauen, hell, and most of diuine mysteries, which are taught by earthly & corporall things, to help our rude and vnperfect know­ledge.

If we do well distinguish times, Rule. sun­dry things which seeme to iarre in scripture will bee soone accorded. August.

As one of the theeues crucified with Christ, Examp. did after the time of his con­uersion reproue his railing fellow, yet he himfelfe before his conuersion ioy­ned with his fellow in rayling. And those shut vp in prison, 1. Pet. 3. 19. were in prison of hel at that time when Peter wrote his Epistle, but not when Christ preached by Noah vnto them.

[Page 50] Rule.The Euangelists in their narrati­ons are diuers one from another, but neuer contrary. Reason. For it pleased the spirit to write that more fully by one which was more sparingly set downe by ano­ther, and that which one toucheth not, to expresse by another, yet all speake what was true, August. in Iohan. The parable of the vineyard by Ma­thew alone, Examp. of Lazarus and the rich man by Luke alone, the story of the man borne blinde by Iohn alone cap. 9.

Rule.Whatsoeuer is said in scripture by God for the comfort, or erection of any one, must be held to be said to all in the like case and condition. Gregor. morall. 28.

Examp.As the consolatory wordes spoken to Iosuah being in necessity Iosuah 1.5. are applied by the Apostle Heb. 13. 5. to all persons which haue any want or distresse. Reason. Because to like, or the same euils, belong the same remedies, and of like things there is like reason & iudge­ment to be giuen, this rule is of large and profitable vse for application of scriptures vnto our owne edification vpon like cases and circumstances, [Page 51] both for reproofe, exhortation, and comfort.

Scriptures vnto Sacraments giue the names of the things or giftes which we haue by them, Rule. (calling circumcision the couenant, Examp. baptisme our new birth, and washing away of sinnes) the bread and cup, his body and bloud, which is done to shew the similitude betwixt the signes and things giuen, Reason. also to re­member vs and assure vs the better of the giftes promised in the worde, and offered to vs in the Sacraments, that they are giuen vs together with the signes, this is a Sacramentall metoni­mie, the obseruing whereof preserues from Transubstantiation.

The authority and strong credite which scripture hath with vs is from God, Rule. whose word and voice it is, so certified to our consciences by that spi­rit which indited it, and is not deriued from the Church, whose office is faith­fully to interpret and preserue this word in purity by the vse of an holy ministery, and so is the piller and ground of truth, not a Mistris and Queene to commande and ouer-rule, [Page 52] but an handmaide and seruant to ex­pound it to the Saints, therefore truly saith a learned author that the autho­rity of Church in expounding Scrip­tures is ministeriall, not absolute and soueraigne.

Rule.Men know by the scriptures such things as were otherwise vnpossible to be knowne of vs, yet are of necessity to be knowne. August. de ciuitat. dei l. 11. cap. 3.

Examp.The whole mistery of Christ, of which wee had neuer dreamed, except it had beene reuealed in scripture, nei­ther can we ordinarily bee saued with­out knowledge of it, Ioh. 17.3. the re­surrection, iudgement and things fol­lowing, were shewed in no other writers saue the sacred scriptures, as God hath reuealed no superfluous thinges, and vnprofitable matter, so they had been still secret, except hee had opened them.

Rule.All heresies haue risen from the cor­rupt and naughty vnderstanding of scriptures, Hilarius aduersus Arrianos.

Examp.As from the ill vnderstanding of that 1 Tim. 2.4. Photius drew his here­sie [Page 53] Christ to be man only not God. Philip. 2.7. Marcian gathered the body of Christ to be not true, but phantasticall and imaginary, of those wordes in Iohn My father is greater then I; Arrius grounded the inequallity between the god head of the father and of Christ. This happeneth by no fault of Scrip­tures, Reason. but of men euilly vnderstanding them, which cannot but breede errour, as of well vnderstanding comes truth.

A particular example will afford a generall instruction when the equity of the thing done is vniuersall, Rule. and the cause common, otherwise not. Iunius.

As we may not follow the examples of Ehud, Sampson, and Elias calling for fire, Examp. because of these actions there were particular respects, and speciall war­rant, no law to command to all, what was done by them few.

The true cause why men erre in ex­pounding scripture is for that they want the spirit of God inwardly to in­lighten the iudgement, Rule. and do not vse by plainer places of scripture to seeke light for those which bee more diffi­cult, and obscure; else because they [Page 54] come with preiudice imposing a sense from themselues in fauour of their owne false opinion, or bring not hum­ble hearts and holy affections, desi­rous to know the truth that they may obey it. Reason. For men cannot know the trueth vnlesse they continue in his wordes Iohn. 8. 32. Master White in his Treatise of the way to the true Church.

Rule.The scripture in the manner of tea­ching diuine things hath great respect both to our capacity, and vtility, Orig. contra Celsum lib. 4. God so speaking to man as if he were a man, as Schole­masters fitt themselues to their yonge pupils, and Nurses to their yonge in­fants, whose meat they chew for them. See Iohn 3. 12. Rom. 6. 19. I speake af­ter the manner of man because of the infir­mity of your flesh.

Rule.Where scripture dispraiseth and con­demneth any man, all actions which that man did, are not dispraised abso­lutely; Examp. As is to be seen in Iudas, in Saul, in Iehu and others. Also, where it com­mendeth the person of a man, it fol­lowes not all his actes to be commen­ded, [Page 55] as in Peters deniall, and Dauids adultery is very apparant, Examp. but (like a true glasse) the scripture shewes what is faire, and what deformed in euery one. August. contra Faustum. If this had beene thought on, that the Saints are not to bee followed but in good things (nor in those neither, if they be personall) many would neuer haue made infirmities of the Saints, a buck­ler for their iniquitie.

The scripture prophesieth both of good and euill things to come, Rule. aswell of the abounding of iniquity and pe­rils in the last daies, and of the paines of hell: as of the happinesse of the Saincts in heauen, August. Epist. 137. Reason. Because men being forewarned are halfe armed, and that no man should be taken vnawares, or be able to pre­tend ignorance.

In Scripture take knowledge of two generations, Rule. one of good men the seede of Christ, the other of wicked men the seede of the Serpent: it must be marked what belonges to the one, and the other, and what is spoken of each particularly, Hieron. in Math. 23. [Page 56] See Psal. 1.2. and Psal. 3.7. through­out. Because if these two generations and the things spoken of them, be not wisely distinguished, one shall not bee able to apply scripture rightly, either to the vse of others or themselues.

Rule.Some sentences taken from hea­thenish authors are to be found in ho­ly scriptures, Hieron.

Acts 17.28. 1. Cor. 15.33. Tit. 1.12. As the Egyptians spoiles furnished the Israelites, & Dauid holpe himselfe with the speare of Goliah: Reason. so the holy Ghost strikes the heathens with their owne weapons and causeth heathnish books (as handmaides) to waite vpon di­uine truth, and as spoiles to enrich sa­cred diuinity. But let others be wary and sober in the practise of this point. It would be vsed wisely and religiously without preiudice to holy scriptures authority, or hurt to the hearers, or ostentation in the teachers. It is a sure rule to be followed, as in other actions, so especially in sermons, Let all things be done to edification.

Rule.Profundity and depth of Gods counsels and iudgements are not too nar­rowly [Page 57] and curiously to bee searched, but wondred at with astonishment, Aug. de vocat. gent. lib. 1. cap. 4. After the example of Paul, Examp. Rom. 11.33. O the depth, &c.

The reason is, Reason. because Gods waies are vntraceable and past finding out, and secret things belong to God, Deut. 29. vlt. As it is contempt to despise things reuealed which belong to vs, and were written for our learning and comfort; so it is a wicked curiositie, to search into vnreuealed things, which God hath kept in his owne power: as, why he would elect Peter and not Iu­das, &c. Such things as wee cannot know them, so it were not for our pro­fit know them, as what day the An­gels were made, and what God did be­fore the world, and in what place hell is, and the iudgment shall be, and such like. All this checks such as search the time of Christs second comming, and determine the ranks and orders of Angels.

Whatsoeuer things are written in Scripture, Rule. are to bee referred vnto Christ, who is author, obiect, matter, [Page 58] and mark of old and new Testament: Reason. for he is the end of the law, Rom. 10.4. whereunto the law as a schoolemaster leads vs, Gal. 3.24. and in Christ all the promises of the Gospell are fulfil­led, 2. Cor. 1.20. the ceremonies also shadowed him and figured him, who was the body, Col. 2.17. but the body is in Christ. Therefore all hearers and teachers, if they will profit in all their hearing, teaching, and reading, must haue the eye of their minde turned toward Christ, as the faces of the Cherubins were turned toward the Mercy-seat. Do thus, if euer you will do well, digest this rule, practise it, pray for grace to do it, it is a rule of rules, August. in Psal. 71.

RuleIn some sacred stories, and other places of holy scripture, some thing is left out, which in some other place of scripture may be found, August. in Psal. 77. Example in Heb. 12.21. Examp. Reports of Moses, which is omitted in his sto­ry, Exod. 9. Also Dauid in Psal. 105. mentioneth diuers things, which in the story Exod. 4.5.6.7. chapters was left out. The reason whereof is not [Page 59] forgetfulnesse, Reason. or ouersight, but the spirit setteth downe the sense in some places, and the words in another, affe­cting breuitie, and to stirre vs vp to more search.

All testimonies of scripture are healthfull to men of sound vnderstan­ding: Rule. dangerous only to the peruerse and froward, who will not bowe their blinde reason and stubborne affecti­ons to the scriptures, but wrest them to their owne peruersnesse. August. in Psal. 48. 2. Pet. 3.16.

The knowledge of tongues H:G:L. also of Artes Gr. Rh. L.R. &c. and good store of good Interpreters, Rule. bee needfull for such, as would so exactly know the scriptures, as to be able lear­nedly and exactly to expound them to others.

The scriptures speake some things of Christ the head, Rule. which also belong to his Church the body, Aug. in Ps. 21. as Acts 4.9. why dost thou persecute me, i. my members. also 1. Cor. 12. 12. euen' so is Christ, i.e. the Church, which is the mysticall body of Christ. The reason is, Reason. because of the most straite [Page 60] coniunction between the head and the body.

Rule.Some speaches of scriptures are af­firmed of, or directed to one, which belong also to others. August. Math. 16. 17. 18. the words of Christ to Peter, Examp. were ment to all the Apostles as well as to him, as appeareth by Iohn 20.22.23. The reason, Christ tooke his beginning of one, to teach vnitie to his Church in the confession of faith. Of this nature be the Epi­stles of Christ intituled to the Angell of the Church, but directed and ment to the whole Church. See Reuel. 3. 16. The reason is, Reason. because the health or decay of the flock, depends vpon the worth, and vnworthinesse of the pa­stors.

Rule.Some things are said in scripture, not according to the truth of the thing said, but after the opinion of the time, as others thought. Thus Scribes and Pharisies are termed righteous, Luk. 15. Hieron. in Math. cap. 24. Examp. Thus also they bee called builders, Acts 4. and Ioseph, Christs parent or father, Luk. 2. and thus hypocrites are said [Page 61] to haue faith. Iames 2.18.19.

Those good words of Scripture, which we do not presently vnderstand, Rule. let vs religiously beleeue, and diligent­ly ponder, till the spirit open our wits. Aug. in Psal. 54.

Because it pleaseth God to keep our wits shut for a time, Reason. that wee shall not distinctly see, what yet wee are bound to credit for truth, because it comes from a God of truth. Examp. Thus did Peter, Iohn 6. 68. and Mary, Luk. 2. 51.

The scripture vseth to call men by the names of beasts, Chrysost. in Gen. homil. 12. Rule. Thus the Pharisies and malitious Iewes, Examp. are called serpents, Math. 3.8. hereticks, dogs, Phil. 3.2. desperate sinners, swine, Matth. 7. wicked slanderers, aspes, Romanes 3. meeke ones, doues; wise ones, serpents; for the likenesse of qualities and passi­ons, there be giuen the same, Reason. or like names to diuers creatures.

Scripture doth not alwaies allow the things and actions from whence similitudes be fetched, Rule. Aug. in Ps. 157. as the fashions and manners of thiefes, Examp. [Page 62] vniust stewards and Iudges.

Rule.Sacred scripture affordeth vs exam­ples of all vertues, theologicall, poli­ticall, morall, oeconomicall; yea, and of all vices, prescribing remedies a­gainst all sinnes, Chrys. in Act. homil. 9.

Examp.Examples of this rule abound eue­ry where, and offer themselues to the Reader that obserues the scripture.

Reason.The reason is, because Gods word is perfect, so is no other writing of any author whatsoeuer.

Rule.The knowledge of humane histo­ries, written of the Persians, Babyloni­ans, Graecians, and of the Romanes especially, brings no small light to vn­derstand sundry parts of scripture, namely the books of Daniel and Reue­lation, which conteine historicall pro­phesies of things to be perceiued by the euents, which are recorded in pro­phane and ecclesiasticall historiogra­phers. Euents of things set downe in humane stories, Reason. is best interpreter of the prophesies in the Reuelation, which book to the Fathers, which saw not the euents, Examp. as we do, was therefore darker and harder to them, then to vs.

[Page 63]In way of disputation, Rule. the Scripture somtimes infers some absurd conse­quents, which follow vpon some error, held by others, whom the holy ghost would reforme, by laying forth the absurdities which attend vpon their false opinion, Augustinus de doct. christ. l. 2. [...].31. Examples hereof Rom. 4. 14. Examp. also 1. Cor. 15.16.17.18. Reason. For there is no better way to convict an erroni­ous, or hereticall fellow, then by lay­ing forth the wicked or foolish things which ensue and arise from his false conceits, and thus also the truth is much holpen.

We may not neglect or lightly e­steeme or slightly passe by any thing, Rule. which we read in Gods word, bee it mention of names, or obseruation and distinction of time, rehearsall of rites and pedegrees, or any such matter which may be thought meane. Reason. Be­cause the holy Scripture (being a word of a God infinite in wisdom) conteins an infinite treasure, if it haue exquisite searchers. Examp. Did not Paul from obser­uation of the time when Abraham was circumcised, Rom. 4. 8. and when the [Page 64] Law was giuen, Gal. 3. also from Christ his suffering without Ierusalem, and from killing the beasts without the camp, Heb. 3. gather very wholesome and waighty truths? ergo, contemn nothing which is found therein. Chrys. Hom. 22. and 24. vpon Genesis.

Rule.To the vnderstanding of Scripture, there needs great search, Iohn 5. with earnest prayer, Psal. 119. The reason, Reason. because otherwise that which lyeth deep in the bottom, for want of care, may remaine hid from vs. Chrysost.

Rule.One and the selfesame trueth, is taught by many sundry similitudes in sacred scripture, and in sundry formes; somtime by precept, somtime by ex­hortation, sometime in prayers, in thanksgiuings, in examples, and some­time in threatnings, August. in Psal. 8.

Reason.The reason is, that by varying the manner and forme of speach and teaching, not only disdaine and weari­ness may be remooued, but the truth receiueth better impression through such kinde of proceeding.

Examp.Examples whereof, amongst many easie to be marked, take one or two. [Page 65] The Church is compared to a vine­yard, an house, a floore, a net. Againe, that truth. That all must belieue in Christ that will be saued, is taught by way of commandement, 1. Iohn 3.23. of ex­hortation, Heb. 10.21. of example, Heb. 11. of promise, and of threatning also, Iohn 3 18. also 36.

Similitudes are rather for illustra­tion, to make darke things plaine, Rule. then for confirmation to proue any doubt­full thing. Examp. Such is the similitude of the euill steward, of a vine Ioh. 15. of a King marying his sonne, &c. for simi­litudes are not argumentatiue.

The authority of diuine Scripture, Rule. must not be subiected to humane ca­pacitie, August. The reason where­of is, Reason. because corrupt reason cannot diue so deep as Gods truth, and the wisdom of God in his word is infinite, our vnderstanding finite; therefore they erre which will belieue no more than their reason can reach. And this error hath been the mother of very many errors.

Whatsoeuer wee read in any hea­then or ecclesiasticall author (be it Fa­ther, Rule. [Page 66] Doctor, or Counsell, or whoso­euer) contrary to that wee read in scripture, wee ought reiect it as false. August.

Examp.In Ireneus, we read that Christ died at the age of 50. yeeres. Augustine, that the communion ought to be gi­uen to infants. In Origen, (that at length, all (deuills and men) shall be saued; and innumerable such like in other authors.

Reason.The reason is, because the Scrip­ture conteineth an infallible and per­fect truth, therefore it must needs be refused as false, whatsoeuer in matter of religion and saluation is beside it, or against it; and whatsoeuer any of the learned Fathers do write truly: i [...] must not be belieued because it comes from them, but because it is grounded on Scripture, or sound reason.

Rule.Certaine precepts are in common propounded to all, as the X. comman­dements; and whatsoeuer precept serues to expound them, or illustrate them; and some priuat to certain spe­ciall persons, as that to Abraham of killing his sonne, Examp. to the Israelites of [Page 67] spoyling the AEgyptians. Also diuers peculiar precepts to magistrates, fa­thers, and children, pastors, &c. Reason. These common and proper precepts are to be marked, because by that meanes, a man shall the better walke in the waies of his calling. August. de doct. christ.

All things reported, Rule. and commen­ded in Scripture, must not be imitated by vs. Because many things well done were personall, and not done for example, Reason. to warrant vs to doe the like. August. de doct. christ. This being not knowne, hath cast many vpon vnlaw­full enterprises, as one M. ^r Birchet in England, who by example of Ehud, thought he might haue killed a great personage in this land, whom he took to be Gods enemie; as some of Christs disciples offended by preposterous zeale in following Elias example, cal­ling fire from heauen.

When the Scripture speaketh som­thing darkly, Rule. it vseth for most part to ioyne thereto some plaine thing in the same place to giue light to it: Whitaker. Also it is Ieromes rule. Esay 51. 1. Examp. the latter end of the first verse, being som­what [Page 68] hard, is presently opened in the beginning of the second verse: and in Deut. 7. 3. God hauing said, thou shalt not make mariages with Canaanites; by and by declares this more fully in the next words. Also the 3. verse of the first of Esay expounds the second; and the former part of the first verse of Esay 53. doth expound the latter. and in Rom. 10. the 5. and 6. verses mentioning the righteousnesse of the law and of faith, expoundeth the 3. verse, touching our owne righteous­nesse, and the righteousnesse of God. also the confession spoken of in verse 9. is interpreted verse 13. by calling on the name of the Lord. and in vers. 8. ha­uing said, the word is neere, in the end of that verse sheweth what word hee meaneth, to wit, not of the law, but the Gospell, This is the word of faith which we preach. See the like, Rom. 8. 20. 31. 2. Tim. 4. 6. Rom. 11.7.8. 1. Cor. 5.9. Ephes. 5.32. and often elsewhere, though not alwaies. For somtime we are to range farther of to fetch the sense of some places which we read. The not obseruing of this Rule holds [Page 69] many in ignorance, and carieth others to many errors.

We may not imitate the workes of Christ, Rule. which be miraculous and pro­per to him as mediator: but his mo­rall duties only. For they onely were giuen vs for example and paterne, Reason. Math. 11.29 30. 1. Pet. 2.21. 1. Ioh. 2. 6. that wee should walke as he hath walked. The ignorance of this, Examp. cau­sed some to counterfeit themselues Christ; as one Moore in K. Edward the VI. his time: and one Hacklet in Q. Ellzabeths time, Dauid George, and sundry others, according to that fore­told, Math. 24.

Those things which are subordi­nate (one put in order vnder another) Rule. doe not fight and iarre, so as vpon af­firming one of them should follow the denying or excluding of the other; as grace of the Father, Examp. merit of the Son, operation of the holy ghost, ministe­rie of the word, faith, sacraments, are subordinate in the matter of mans re­generation and saluation. Kickerman. Therefore it will not follow, we are sa­ued by grace, ergo not by Christ. or this, [Page 70] we are saued by Christ, or iustified by Christ; ergo, not by faith, or this, we are iustified and saued by faith: ergo, what needeth ministerie, or sacraments, or pray­er, or good works; as popish Priests reason most absurdly. Againe, Gods prouidence and endeauour in the vse of second causes and meanes be sub­ordinate vnder, and seruing one the other. Therefore it will not follow, we need not pray, nor worke; nor vse phisicke for body or soule, nor prea­ching, because it is ready appointed by Gods prouidence, what shall be, and what not be, which all our care cannot alter, as many fantastically ar­gue to their owne perill and ruine. Thus in the deliuerie of Christ to death, God and Christ, and Iudas, Sa­tan and Iewes are all subordinate. These three latter, as instruments to the two former, all doing one thing, though not to one end.

Rule.Scriptures do diuers times by the poore and needy, vnderstand all Gods people, poore or rich. The reason is, Reason. because howsoeuer the equitie of the things commanded or forbid, may [Page 71] stretch to all sorts wealthy and needy, yet there may bee particular reasons, why we ought more especially regard the poore, and why to that end God would commend his owne peculiar care of them; amongst many exam­ples hereof take these few. Examp. Psal. 10.14. Psal. 14. 6. & Psal. 72.2. he shall iudge the poore with equitie: but in the next verse, this office of Gods magistrate, is enlarged to all the people, Hills shall bring peace to the people by iustice. The like Ps. 82. 3. 4. Iudges are charged to doe right to poore and needy, and to defend them: yet it is their dutie, to discharge and performe these things to all the people of what condition soeuer, Deut. 1.16.17. Againe, where vsurie is forbid, or taking increase for loane toward the poore, Exod. 9.22.25. Deut. 23.19. this prohibition is exten­ded to all the Iewes, to whom money or ought else must not be lent with co­uenant for gaine, for the duty of len­dings sake; which appeares, first be­cause hee saith generally, to a brother (and all Iewes were brethren in this sense, being all worshippers of one [Page 72] God. 2. ^ly Because hee opposeth a Brother to a stranger, not a poore man to a rich. 3. ^ly Because the Pro­phets, who are the Interpreters of Moses (as Moses of the Law) and the Apostles of the Prophets) haue euer set downe this prohibition without li­mitation. See Psal. 25. 5. Ezek. 18. & chap 23. Prou. 28.4. This rule is an halter to strangle all vsurious practi­ses, or taking increase for the duty of lending.

Rule.Promises of temporall good things, must be vnderstood with exception of the crosse and chastisement. Reason. Because somtimes to many Christians, it is bet­ter for them to be exercised with affli­ctions, then to be in health and ease. Godlinesse hath promises of these, Examp. obey me, and it shall go well with thee, and thou shalt prosper.

Rule.This particle ( if) is not alwaies a note of doubting, but of reasoning, and of one which argueth to confirme and strengthen himselfe and others, Rom. 8 31. if God bee with vs who can bee a­gainst vs; Examp. & when in the Prophets, we read this word & such like, as Ioel 1.14 [Page 73] who knoweth if he will returne. Act. 8.22. if it be possible, then no vncertainty on Gods part is noted, or inhability to do that which is spoken; but a difficul­ty of the duty, & sometimes an vncer­tainty of the thing on mans part: yet ( if) is sometimes put doubtingly, if thou be the sonne of God, Math. 3. 34.

It is vsuall in scripture to attribute to the instrument that efficacy and force which is belonging to the author and worker. Rule. As the Ministers are said to saue 1. Tim. 4. verse last, Examp. faith to iu­stifie Rom. 3. 28. Baptisme to regene­rate, afflictions to bring patience, Rom. 5. 4. parents to prolong the liues of children Deut. 5. 22. and beget the bodies of their children Heb. 13 and many such like. Reason. The reason why God commits his own worke to the meanes, it is, to giue more countenance to the meanes if they be good, that they may be the more respected The ignorance of this rule caused some Heretikes to ascribe diuine operation and vertue to the Sacraments, which are but vo­luntary instruments, by which being rightly administred and vsed God giu­eth [Page 74] grace as himselfe pleaseth.

Rule.When any sinfull actions are attri­buted to God, as that he hardned Pha­raohs heart, Examp. that hee gaue men ouer to vile affections and a reprobate minde, and sendes a spirit of slumber into men, and prouoketh others to anger and enuie, and turneth their heart that they should hate, and the like speeches, we may not vnderstand that God putteth into any the poyson of sinne, for hee tempteth none to sinne Iames 1. but hee doth it by deliuering them ouer to Sathan, and their lusts to be hardned &c. as a iust iudgement of a iust iudge, who punisheth one sin by another. Reason. For this hauing a respect of God in it, being the execution of his iustice, may be done of God most holily. Therefore Papists slander vs in affirming that we make God author of sinne, whereas we make him onely author of the iudgement.

Rule.Comparison of places of Scripture together to get the sense the better, is either of the same place with it selfe vttered else where in scripture, Examp. as Hab. 2. 4. with Rom. 1. 17. and Gal. 3. 11. [Page 57] also Leuit. 8. 5. with Rom. 10. 5. and Gal. 3. 12. or else with places like in matter and phrase, as 1. Cor. 10. 4. with Rom. 4. 11. and Gen. 17. 10. and Exod. 12. 11. or with places altoge­ther vnlike which seeme to differ in matter and phrase, as Gen. 46. with Act. 7. And Gen. 48. with Act. 7. and 3. 28. with Iam. 2. 24. In the first kinde betweene like places there fall out many mutations and changes, some wordes added, or taken away, or altered, which is either done without all fault, by Angels, and holy men of God citing them rightly, or corruptly by Sathan, as Math. 4. 6. or by Phari­ses Math. 5.27. 33.

Philosophy, Rule. as Mathematickes &c. is behoouefull for students of diuinity so it bee soberly dealt in, Reason. for many things are to be found in Philosophers false, superstitious and vaine, August. As of eternity of the world, Examp. and that vertue is in our power, and touching, our chiefe good &c.

One of the greatest helpes and best meanes to vnderstand the scripture is to keepe a good conscience, Rule. liuing ac­cording [Page 76] to that wee know out of the word, being ioyned with continuall and feruent prayer, Reason. M. Perkins. For Christ saith in Iohn 7. 17. He that doth the will of my Father shall vnderstand the doctrine that it is of God. And how often (euen in euery verse almost) doth holy Dauid pray for the opening of his eies, Examp. and the teaching of him Gods statutes. It was the saying of a godly Minister, that he profited in the knowledge of the word more by praier in a short space, then by his studdie in a longer time.

Rule.Any person shall so much more deepely vnderstand the scripture, by how much his minde is more intent and fixed vpon them. Reason The reason is, because such rich treasures are in eue­ry place of scripture; as neede carefull sifting and great intention of minde to finde them out. Therefore Christi­ans are charged aswell to marke and heede what they read, and heare in the scriptures; as to reade and heare them Gregor. in Ezek homil. 7.

Rule.The truth of many things to be ful­filled in Christ, were written before in [Page 77] types, as Psal. 2. many things vttered of Dauid in type which in truth to the full were accomplished in Christ only, Examp. as verse 1. 2. and verse 7. 8. 9. Also of Salomon typically are spoken sundry things in Psal. 72. verse 5. 8. 11. &c. which cannot agree but to Christ, like­wise in Christ was verified what before was written in shadowes and figures, of the brasen serpent of Ionas, Hieron. in Dan cap. 10. Reason is because God purposed in his dispensation of the do­ctrine of grace to proceede by degrees, and to honor the times of the Gospell with the fullest Reuelation.

Euery booke of scripture may not be permitted to be read of euery age, Rule. Nazian. Reason, Reason. because such as bee younge and rude cannot be capable of misticall bookes which be of abstruse or hidden sense as Canticles, Daniel, Ecclesiastes, Reuelation &c. Examp. and there­fore best were to beginne with histori­call bookes, then with doctrinall as Prouerbes, Psalmes &c. then to pro­ceede to Propheticall as Isayah, Iere­mie &c. and lastly to such as haue a profound meaning. This order of [...] [Page 78] reading I hould fittest for such as bee simple, but for the more learned, and namely for students in diuinity I wold commend another course out of M. Perkins, to beginne with the Gospell of Iohn and the Epistle to the Romans, af­ter with the Prophet Esay, because these three bookes be as the keyes to open the vnderstanding of the rest.

Rule.Wee may reuerently thinke of the bookes of Apochrypha and of their authors, but seeing they are not recei­ued into the number of Canonicall scriptures wee may not build our faith on them, nor alleage them for confir­mation of doctrine, but reade them for information and institution of our manners, receiuing them so farre as they agree with diuine oracles, August. de ciuit. dei 18. cap. 38. Hierom. This rule checkes such as make Apocripha the ground of their Sermons, and a rule of faith equall to the Canonicall, as Romanists doe.

Rule.There bee certaine writers, or au­thors, (as Iehn, 2. Cron. 20. 34. named in scripture) whose bookes are lost, be­ing neuer Canonical (but as the Chro­nicles [Page 79] of England) August. 18. de ci­uit. dei cap. 38.

In the new Testament written in Greeke, Rule. there be Hebrew or Syriacke names and wordes, whereof some haue their interpretation set by them, Examp. as Bar Ionah the son of Ionah, Bartimaeus the sonne of Tymaeus, Barnabas the sonne of consolation, Boanarges the sonnes of thunder, Abba Father, Emanuel God with vs. Golgotha, a place of sculs &c. and some haue not interpre­tation as being more common and fa­miliar, as Amen &c. Hieron. in Galat. 4. What reason then haue Papists from these words to collect that the seruice of the Church should all bee in a strange tongue?

It is the manner of the Propheticall writing, Rule. first to vse reprehensions and threatnings of iudgement, and after to ioyne the promises of mercy by Christ to come. Reason. Because men are not to re­ceiue comforts before their naturall pride (being humbled and tamed with feare,) they can see a neede, and haue a desire after the promises of grace, Examp. see in Esay 1.2. also 9. 10.11.12. also chap. [Page 80] 51. 52. 53. 54. Ioel. 2. Hieronimus. in Hose. 5. & Isay. 16. This rule may be a directory for preachers to gouerne their teaching, for the manner of it in respect of their hearers vnhumbled.

Rule.Sacred writers sometime write so of themselues, as if they were others, as Moses saying hee was the meekest on earth Numb. 12. 3. and Iohn, Examp. This is the disciple whom Iesus loued. And Paul 2. Cor. 12. 1. 2. 3. see also Iohn, 20. 30. and that other disciple which walked with Cleopas to Emaus is thought to bee Luke who wrote the story. This witnesseth their modestie, and whereas holy men of God in scripture reueale their owne faultes, this sheweth their sincerity, as Mathew reports his owne forsaking of his Lord with his fellow Apostles Math. 26. 35. Also Paul re­portes his owne persecution and blas­phemy 1. Tim. 1.13 also Iohn reports his owne slippe in falling downe and worshipping the Angell which appea­red to him Reuel. 19. 10. Moyses his owne hastinesse and vnbeleife at the striking of the rocke Numb. 20. 12. which shewes that in penning of scrip­ture [Page 81] they were guided by the spirit of God, not led by priuate motion. For then it is likely they would not haue published their owne follies and faults to all the world 2. Pet. 1. 20. Gregor. in his preface on Iob. This rule may be a stay to such as shall bee at any time tempted to doubt of the scripture whe­ther they be of diuine authority.

Sundry interrogatiues in scripture haue the force of negatiues, Rule. denying that which seemeth to be but asked af­ter, as those interrogations which bee found together Rom. 10. 14. 15. the meaning of euery interrogation there, Examp. is negatiue, as if it were said, they can­not. Some againe do so aske a questi­on, as they require and haue an ex­presse answere Psal. 15. 1. Rom. 11. 1. Rome. 3. 12. the vse of them in scrip­ture is commonly to quicken attenti­on: or to vrge more vehemently the affection, or to prepare way for some waighty and wholsom discourse.

The bookes of holy scripture whe­ther they haue the writes name or not, Rule. it much skilleth not so long as we are resolued in our mindes by the ho­ly [Page 82] Ghost that they come from God. Because the authority of scripture de­pendeth not on the pen man but vpon God the Authour. Reason. Therefore know­ing the Epistle to the hebrewes to bee inspired of the holy Ghost, Examp. we receiue it with as much faith and reuerence, as those other Epistles which haue the Secretaries name set before them.

Rule.The whole scripture is called a Bible as if it were one booke. Because it is written all by one spirit. Reason. Also it is cal­led the Bible by an excellency, because it is the most worthy and necessarie booke, as if in comparison of it none other deserued the name of a booke, as indeede they doe not, considering the Author, subiect, and the ende of it being inspired immediately of God, teaching Christ and faith in him, for eternall life in heauen to the glory of Gods free grace toward elect sinners.

Rule.The scripture sometime writeth fu­ture things in the time past Rom. 8. 30. whom he hath predestinated them he hath called, Examp. whom he hath called them he hath iustified, whom he hath iustified, hee hath glorified, such like speeches there bee [Page 83] many in the Prophets. The reason is, Reason. because Hebrewes vse so to write: also by this forme of words, the certainety of the things to come is noted, as if they were now done.

The title (God) is in scripture sometime put absolutely and in the singuler number, Rule. then it is proper to the creator, and noteth his essence, or some person: sometime it is vsed with an addition, Examp. as in Exodus, I haue made thee God of Pharaoh, or in the plurall number Psal. 84. I haue said ye are Gods and verse 1. in the assembly of Gods; then it belongs to the creature. Also (God) in the singular number is vsed some­time personally, as Rom. 1. 7. from God our Father &c. sometime essentially, as Ioh. 4. 24. God is a spirit, so the word Father is sometime put essentially for the whole diety Math 6. O our father: sometime personally as in Iohn, The father is greater then I, and my father worketh hitherto and I worke, Gregor. in Ezek. Ignorance of these rules breed­eth errours about the Trinity.

Rule.Who so will vnderstand the scrip­tures must first loue them before hee [Page 84] learne them. Reason. Because God will punish such as contemne his misteries: as al­so loue and good will make our labour and studdie more easie. Nothing is hard to a willing minde, August. de vtil. credendi cap. 6.

Rule.When something is written in an historicall narration which seemeth to haue no signification, or vse for edifi­cation, yet then remember that it is written to bee an introduction to some thing which is significatiue, and of good vse, August. Reason. Because no title, or iott in Gods word is vnprofitable or vaine seeing all is inspired, and profi­table 2. Tim. 3. 16. therefore mention of persons, Examp. times, places, &c. bee not vnprofitable and to be neglected, if it were but for this, that they do euidence the truth of the thing related, and paue a way to some substantiall matter.

Rule.It is vsuall in scripture to put, all, for many. 1. Timoth. 2.3. God will haue all to bee saued, Math. 3. all Ierusalem went &c. Math. 4. 23. all diseases; so on the other side ( many) is put for all Rom. 5. 9. by the disobedience of one man many became sinners. Now where the [Page 85] one of these is put or vsed for the other it will be manifest to him that marketh the matter handled. August. contra Pelag.

In scripture this word (vntill) doth not alwaies exclude the time follow­ing, Rule. but signifieth an infinite time, or vnto eternity 1. Cor. 15. vntill his ene­mies be made his footstoole shall he raigne. Examp. Hieron. cont. Heluid. Also Math. 28. I will bee with you vntill the end of the world. And 2. Samuel. Michol had no childe vntill her death, Math. 5. 26. Therefore idlely doe Papists seeke to ga­ther their Purgatory from hence. vntill thou hast paide the vtmost far­thing, that is neuer as Marke expounds it. Of this kinde is that Math. 1. 25. thought to bee, vntill she had brought foorth &c. in all which places by (vn­till) a perpetuity is noted, but else where a certaine limitted time is signi­fied, as vntill Penticost, vntill I come, & till the pitt be digged for the vngodly, in the Psalme, this word (vntill) doth ra­ther resemble the propertie of the tongue whence it is drawne (as Aug. writeth) then conteyne any deepe or more hidden meaning.

Rule.In genealogies it is the manner of [Page 86] the Hebrewes not to mention the fe­males but males only Math. 1. Luk. 3. Examp. 1. Chro. 5. 6. 7. Reason. Because man is the more worthy person, and the chiefe a­gent in all generation and the head of the family. And because it is the surest side in which the name continues, Hieron.

Rule.In scripture one is called first begot­ten or first borne, not in respect of o­ther brethren or sisters which are be­gotten afterward, but because he came first into the world though none other follow afterward Math. 1. 25. had brought foorth her first borne. Examp. Hieron. against Helue.

Rule.In scripture a betrothed woman is called a wife, and a betrothed man a husband, though they neuer yet came together, or knew each other, Examp. Math. 1. 20. feare not to take Mary thy wife &c. though she were only betro­thed, see verse. 8. Deut 22. 23. if a maide be betrothed to an husband &c. So likewise the man is called an husband so soone as he is betrothed to her. Reason. Be­cause betrothing is an essentiall part of marriage being duly performed; and [Page 87] the solemnization is necessary vnto comlinesse, honestie, and auoyding of offence. Hieron. in Math. 1.

Crying in scripture doth not alwaies betoken the sending foorth of a strong voice outwardly: Rule but inward com­punction and feruency of spirit and affection Gen. 14. 15. wherefore criest thou, Examp. Rom. 8. 15. we crie Abba Father, Heb. 5. 7. Hieron. in Gal. 5.

The word (spirit) being put with­out addition is euer taken in good part, Rule. with addition (as vncleane, euill) in ill part. Hieron. Also spirit with a word of a genetiue case adioyned, doth sig­nifie the mightie, working of God by his good spirit directing to good things, a spirit of grace &c. or by Sa­than leading to euill, a spirit of errour.

Sundry Prophets foretold things to come which were temporall as well as eternall thinges which belong to the Messiah, Rule. (though hee were the chiefe obiect of all prophesies) also they pro­phesied not in words only, but euen by their actions, Examp. as Ieremiah by carrying a chaine prophesied the captiuity. E­zekiell by flying in the night, hauing [Page 88] broken downe a wall in his house, A­gabus foretould Pauls bondes by bin­ding his owne handes &c. Reason. This was done to make prophesies better obser­ued, and regarded when wordes and things met together, and to leaue the heedlesse and incredulous without ex­cuse, Gregor.

Rule.When Prophets report visions they do not alwaies mention or infer ought which they saw, but doe declare what was said, Esay. 1. 2. A vision which Esay saw; Examp. and then followes heare ô heauen and earth &c. telling words spoken to him, not sights shewed him, yet are they called visions, because God ex­traordinarily opened the eyes of their mindes to behold his iudgements vp­on the wicked, and to know most cer­tainely the good promises made to the Church. Hieron. in Isay 1.

Rule.Tēporall prophesies of earthly things which were neerer, being fulfilled, gaue proofe of the truth of the spiritu­all prophesies touching the kingdome of Christ, Reason. which was farther of. Be­cause a God of vnchangeable trueth was authour of both. Thus the Prophe­sies [Page 89] of the Iewes going in, and com­ming out of captiuities, Examp. and of destru­ction to other Nations being accom­plished, assured Gods people of the comming of the kingdome of the Messiah. This rule being well known and marked by the Iewes, had preser­ued them from hardnesse of heart. Rupert. in Hos. c. 1.

Euangelists and Apostles in citing places out of the old Testament, Rule. keep the words of the Greeke Septuagint, when that differs not in sense from the originall Hebrew. and somtimes in citing testimonies from Moses and Prophets, they follow not the words, either of the Hebrew, or the Septuag: as Rom. 11.9.10. but religiously keep them­selues to the sense agreeing in vnitie of spirit, though with variety of words, doing rather the office of diuine in­terpreters, then of bare alledgers of Scripture. thereby to teach all pa­stors, in cyting Scriptures, rather to respect the matter and sense, Examp. then the letter and words. See Matth. 2. 15. and vers. 23. Math. 26.31. also 1. Cor. 2. 9. and in sundry other places, wher­in [Page 90] they cleaued not to the word, but forsooke them, yet without damage to the matter and sense. Reason. because that is the principall thing most to be ob­serued. Hier ad Pamach.

Rule.The new Testament neuer cites any testimonie out of Apocrypha books, but out of canonicall scripture onely. Hieronimus. Because God himselfe being the author and inspirer of it, Reason. hath sanctified it and inspired it for the perpetuall and perfect instruction of his Church in the truth of saluation. 2. Tim. 3.16.17. Therfore through all the bookes of Euangelists and Apostles, not one Apocryphall say­ing is alledged: and but three out of the books of the Gentiles, to convince them the better with their owne testi­monies, which being once passed through the golden pipe of the holy ghost, they are now no more to be ac­counted common or prophane say­ings, but part of Gods word. Igno­rance of this rule hath caused the Pa­pists to aduance the Apocryphall books into Gods chaire, to equall them with canonicall.

[Page 91]Words of knowledge and sense, Rule. doe signifie (besides) actions and affecti­ons; for example, Examp. when it is written, that God knoweth the waies of the righ­teous, Psal. 16. and that he knoweth who are his, 2. Tim. 2.19. Reuel. 2. 3. I know thy works, it is further meant, that hee knowes them with loue, fa­uour, and approbation, meaning to reward and crowne them. Also where it is said, whom he foreknew, Rom. 11.2. also 1. Pet. 1. 2. his eternall loue im­bracing these as his o [...]ne is vnder­stood there. for the knew barely be­fore, all reprobates and deuils, them and their works too: but not with fa­uour and allowance. Also ( remember) which is a word of sense, yet it often importeth care, loue, delight, 1. Cor. 11 Doe this in remembrance of mee. also God remembred Abraham, Gen. 18.

The scripture is to be taken in the largest sense, Rule. if nothing hinder, nei­ther matter, phrase, nor scope. Estay. as 1. Pet. 1. 13. Trust per [...]itly on that grace which is brought by the reuelation of Iesus Christ. where grace may be at large interpreted of glory: as imposi­tion [Page 92] of hands Heb. 6. 1. of the whole ministerie, and all the whole order of Church gouernment as prescribed by the word.

All interpretations must bee fit as well as true, Rule. and one place of Scrip­ture can haue but one fit and proper interpretation, which is very hard somtime to hit vpon.

These two words (of God) be some­time vsed in scripture, Rule. to note, not au­authoritie, but excellencie of the thing or person, whereof they be affir­med; as, Nimrod an hunter of God, Genes. Examp. Sacrifices of God, Ps. 150. the weapons of God, 2. Cor. 10.4. the hill of God. Trees of God, and the like, which import an excellencie. Estay in Ps. 51.

The scripture as it vnderstandeth somtimes lesse then is spoken, Rule. to wit, in all hyperbolicall speeches: as in Gen: thy seed shall be as the starres: so som­time there is lesse spoken and more vnderstood, Prou. 3. despise not the Lords correction. Examp. also despise not his kindnesse, Rom. 2.4. Psal. 51. 17. the Lord despiseth not, by this is ment re­garding, or highly esteeming, which is [Page 93] more than not to despise. likewise in that speach, Math. 7. depart from me, I know you not, that is, I abhorre you, and will surely punish you. Adam knew his wife Euah, Genes. 4. that is, had most inward familiaritie with her, euen such as accompanieth bed-company; also, shall neuer be forgiuen, Mark. 3. that is, shall be eternally pu­nished. likewise, shall neuer see death, Ioh. 3. that is, shall liue blessedly in heauen for euer. and many such may in reading be obserued, where lesse is written and more ment. Estay in Ps. 61.

Scripture sundry times doth teach spiritual duties, Rule. of faith, prayer, thanks­giuing, repentance, loue, &c. by such termes as serued to expresse the legall, Iewish, ceremoniall seruice, and sacra­ments: thus christian prayers and prayses, are signified by incense, and euening sacrifice, Examp. Psal. 43.2. and by a pure oblation in Malach. also our re­pentance, taught by purging out the old leauen 1. Cor. 5.8. also our whole religious seruice, and worship, vnder the new Testament, is declared by of­fering gifts at the altar, Math. 5.23.24. [Page 94] and by offering our bodies, as an holy and liuing sacrifice, Rom. 12.1.2. The reason is, Reason. because ceremoniall worship ought euer to haue gone together with spirituall, whereof it was also a shadow and type; and moreouer to informe the Hebrewes, that howsoeuer the ex­ternall altar, and priest, and sacrifices, were abolished, by the death of our Lord: yet there remained a true wor­ship, and true sacrifices for Gods peo­ple to offer, Esay 63.21. from mista­king this, the Papists build there al­tars. Beza.

RuleIn the writings of the Prophets, the spirituall benefits of the Messiah, and eternall good things to be enioyed in heauen, were wrapt vp in temporall and earthly promises, Reason. which was done by Gods wise dispensation, who respe­cting the rudenesse of those times, and their tender weaknesse, did by things present, and desirable to their nature, to lift the minde vp to the true and ce­lestiall good things. Examples here­of are very plentifull: Examp. as, Esay 55.1.2. also Esay 49.7.10.12. and Esay 60.10. 11. and verses 13.16. 17. 19. The [Page 95] ignorance of this Rule, as it led the Iewes into a conceit of an earthly Messiah, who should haue an outward Monarchie, flourishing, and ouer­flowing in earthly dignity, and wealth: so [...]it occasioned others to imagine foolishly, and falsly, that the promises of grace, and life euerlasting, did no­thing appertain to the Fathers before Christ, but that they were no better than swine fed full with the acornes, husks, and wash of this world.

In setting downe the X. comman­dements, Rule. Moses vseth a sinecdoche in euery one, that is, by some particular vertue or vice, which he nameth, he meaneth all of that kinde, with all meanes, causes, occasions of it: Examp. as in the second commandement, an Image is put for all false worship; in the 5. parents, put for all superiors, and bet­ters. in the 7. adultery, for all sorts of vncleanesse about generation. mur­ther for all cruelty, &c. also ( thou) for all and euery one. M. ^r Estay on 10. command.

The negatiue or forbidding com­mandements, Rule. imply the contrary. as [Page 96] 1. command: Examp. Thou shalt haue no o­ther God, that is, thou shalt haue me for thy God, commit not adulterie, commandeth the contrary, to liue chastly. Estay.

Euery affirmatiue or commanding law, Rule. implyeth a denying and forbid­ding: as 4. com: Examp. Keep holy the Sabb: implyeth, do not breake it. Honour thy parents, hath in it the contrary, do not dishonour.

Euery commandement doth re­quire obedience, Rule. from the most in­ward secret thoughts and motions. Reason, Reason. because the whole law is spi­rituall: as the command: Examp. which for­bids Adulterie, forbids, to lust after a woman: an angry thought, vnder murther. Math. 5.

The future tense is put for the impe­ratiue moode: Rule. as, Thou shalt not take the name &c. Examp. Thou shalt not steale, and so in the rest: for, thou maiest not, thou oughtest not. Estay on the ten command:

Rule.In setting downe the commande­ments, God obserueth an exact order, placing the waighest things, and duties [Page 97] first, afterward the lesse waighty, Examp. as his essence and person, before his outward worship; his worship, before his name, his name before his Sabboth. also duties of the second Table be lesser, then the duties of the first, and sins a­gainst the first, greater thē sins against the 2. in equall comparison, I meane, in comparing thoughts with thoughts, words, with words, actions, with acti­ons. also maine duties, with maine, and meane, with meane. but not com­paring the greatest sinnes of the se­cond, with the least of the first, and smallest duties of the first, with the weightiest of the second Table. The last six rules do serue to guide vs in the right and full interpretation of the law, or X. commandements. By the ignorance whereof, many remaine ex­ceeding ignorant in Gods law to their great hurt.

Legall, and Euangelicall sentences, or promises, Rule. must be distinguished, not by books, but by the nature and con­dition of promises: Reason. for legall promi­ses may be found in books of the new testament, as Ro. 2.7.8.9.10.11.12.13. [Page 98] also Rom. 10. 5. Gal. 3. 10. 12. and contrarily, promises Euangelicall of grace, may bee found in the books of the old Testament, Examp. as Psal. 132. 1.2. also Ierem. 32. 31. 32. &c. therefore they are to be discerned the one from the other in this sort, namely, accor­ding to the rules following.

Rule.Wheresoeuer promises of tempo­rall, or eternall good things are made, on condition of works, as they be the perfect keeping of the law, all such promises are legall, which no man can lay claime to, except he bring an abso­lute obedience in no point failing, which none since Adam, saue the man Christ, can do. therfore he only hath right to eternall life, and to all good things in the strict iustice of the law; they which belieue claime by his title conueied to vs by faith in Christ.

Rule.All promises of the life to come, or of this life, which be made on condi­tion of belieuing, or of repenting and working (as repentance and workes (though vnperfect) be signes, markes, and fruits of faith, and faithfull per­sons) all such promises, be Euangeli­call, [Page 99] whereunto euery beleeuer, (how weake soeuer, be his faith but as a grain or mustard-seed) may lay claime and challenge, through the grace of God, freely promising and giuing them Christ his sonne, and all good things with him. Examp. as, godly sorrow bringeth re­pentance to saluation, 2. Cor. 7.10. and Luk. Blessed are they which heare, and keep the word. and 1. Timoth. 6. God­linesse hath promises &c. & Psal 1.1.2.3. and Iohn 3. hee that belieueth shall not be condemned, he shall be saued, hee shall passe from death to life. and the iust by faith shall liue, Hab. 2. 4. all those, and all of this sort and sute, are promi­ses of the Gospell. The well obser­uing this difference between promises of the Law, and Gospell, will bring great light both to teachers and hea­rers, and the neglecting of it, will trou­ble, and confound both: nothing be­ing so dangerous, as not to distinguish well betwixt Law and Gospell. as M. ^r Fox, and Luther do teach at large.

Touching such places of scripture, Note. where morall duties be commanded, and commended, they must be vn­derstood [Page 100] according to these Rules following, set downe by M. Estay in Psal. 119.1.

Rule.Though no word bee spoken of Christ, yet it must be vnderstood, that he alone is the full cause of euery part of our saluation. Act. 4. 12.

Rule.All morall duties are then com­mended in any party, when the party that doth them, is first in Christ, ha­uing his righteousnesse imputed to him, and his sinnes pardoned through the death of Christ. Reason is, Reason. be­cause all our duties are acceptable to God through Christ, 1. Pet. 2. 5. and that without faith in Christ, none can please God, Heb. 11.6. lastly, because our best duties being vnperfect and full of blemishes, must bee purged by forgiuenesse of sinnes; therefore the good things done by Saul, or Iudas, or proud Pharisies, or other euill men please not God.

Rule.All good workes, must haue a pure heart for the beginning, and Gods glory for their end, that is, they must be done of conscience to godward, out of obedience to his word; and with [Page 101] desire and purpose by such obedience to glorifie him: for the bare deed ne­uer please God. Reason. Thus Abell, thus Abraham, Moses, Dauid, Ezekiah, did their works, and all the regenerate doe them thus. Examp. and thus Papists neither do, nor can do good works.

Morall duties, Rule. when they haue bles­sednesse promised to the doing of them, are not to be considered as cau­ses thereof, (that is Christ, as is said be­fore) but as signes, which shew to a man that he is faithfull, and therefore happy and blessed, or as the way which leadeth to blessednesse.

These duties must not bee vnder­stood in the strictnesse and rigor of the morall Law, Rule. but expounded of a continuall and vnfained desire, pur­pose, and indeuour to doe them, sor­rowing, when wee cannot doe them as we ought, asking pardon wherein we faile, and setting a fresh vpon them, striuing alway to prooue better and better. This rule would preuent scru­ples and feares , which weak ones haue thorow a sense of their owne wants and failings.

[Page 102] RuleWhen the scripture commends any as being perfect, or exhorteth any to bee perfect, it must bee vnderstood of vprightnesse, not of absolutenesse; of a perfection in parts, striuing to all du­ties, not in measure and degree. Reason. for it is impossible for any Saint in this world, to attaine to a certaine and per­fect loue, and obedience, that is reser­ued till next life. Estay in Psalm. 199. this Rule would haue preserued Fami­lists, and Papists from conceit of ima­gined perfection in this life.

Rule.Likewise the Scriptures that affirm of the Saints, that they are worthy, must either be vnderstood of the wor­thinesse of the person accepted, as worthy for Christ his worthinesse (not of the worthinesse of workes) or else, worthy, signifies in such texts, no more, but meet and fit, as Math. 3.8. Luk. 21. 36. Col. 1.12. Reu. 3. 4. for they are worthy. Thus there will be no footing for Papists merit in these texts of scrip­ture. Perkins in Reu. 3.

Rule.In the doctrine of iustification of elect sinners before God, where the Scripture mentioneth Christ onely [Page 103] without faith, there vnderstand it al­waies with reference to faith. Examp. see Gal. 3. 8. and contrariwise, where faith is mentioned withouten Christ, it hath respect to him as the obiect, Rom. 3. 28. 30. Reason is, Reason. because there is a necessary mutuall relation, betwixt faith the instrument, and Christ the obiect and matter of our righteous­nesse, Christ iustifying such onely, as haue faith to beleeue in him and faith looking directly and only to the pro­mise concerning Christ. The igno­rance of this Rule bred that absurd and vn-gospellike error, of actuall iu­stification by Christ, without the help of faith.

The books of the new Testament, Rule. speake of the passion of the Lord Iesus by a Synecdoche, that is, putting a part for the whole, the visible sufferings for the invisible. Examp. Thus vnder his suffe­ring of death, be comprehended all the sufferings of his life. also his whole suffering spirituall, and bodily is com­prehended somtime vnder the offring of his flesh or body, as. 1. Pet. 1. 24. Heb. 10.10. 1. Pet. 4.1. sometime vn­der [Page 104] sprinkling, or shedding his bloud, Math. 26.28. 1.Pet. 1.2. somtime vn­der his stripes, Esay 53.5. and that all, both the inward paines of soule, pro­perly felt for sin, and outward smart of the body, went together for the full and whole sacrifice for sinne, is very clere by Heb. 9 28. where it is written, that by the offering of [ himselfe] hee put away sin. that is, his whole man­hood was the sacrifice propitiatorie for sinne. also the story of his suffe­rings, which mentioneth his soules sorrow, ere euer his body was medled withall, makes it most manifest, Math. 6.38.39. &c. The reason is, Reason. because as man had sinned in the whole, and a full satisfaction was to be made to the iustice of God: so Christ tooke our whole nature, to this very end, that he might suffer in it, and so saue vs wholy. Heb. 2.14.15.

Rule.Books of the new Testament, ci­ting authorities out of the old, as they looke chiefly to sense, not precise kee­ping the word, and take them from canonicall scripture onely: so they re­gard not number of the chap: or verse, [Page 105] or name of authors alway, but gene­rally alledge them (thus it is written) contenting themselues with a few testi­monies, and they choise and fitt ones; See Rom. 9. and 10. throughout and the 11. also. Examp.

The doctrine of the Trinity is more obscurely taught in the old Testament before Christ his incarnation, Rule. but more plentifully, and manifestly in the new. The reason is, Reason. because Christ bringeth with him a greater light then Moses and the Prophets, Math. 3. 16. 17. and chap. 28. 19. Iohn 5. 8.

Where the old Testament bringeth in, Rule. God appearing in humane shape, or speaking to the Patriarkes and Pro­phets; there vnderstand it alwaies of the second person, for hee it was by whom the father in all ages declared himselfe to his Church, Reason. Iohn 12. 37. 38. 39 40.41. and compare that place with Esay 53. 1. and the chapter 6.9. also compare Rom. 14. 10. 11. with E­say 45. 23. and see 1. Cor. 10. 9. This would haue kept Serueltus and others from denying the aeternall godhead of Christ.

[Page 106] Rule.The word which signifies (to pre­destinate) is but sixe times found in the new Testament (neuer in the old) being referred but twise to thinges as Act. 4. 28. and 1. Cor. 2.7. and then it is translated (determined before) 4. times applied to persons, Examp. as Rom. 8. 29. 30. Ephes. 1. 5. 11. and neuer applied in scripture to reprobates, but to elect persons only, Yet diuines in schola­sticall and theologicall discourses doe inlarge this strict acception of the word, and vnder predestination doe consider the decree both of election and reprobation.

Rule.The doctrine of Gods most free predestination ought to bee taught to 1 Christs Church by the Pastors of the same, August. The reasons be, Reason. be­cause it is a part of his reuealed will, and therefore belongs to vs and our 2 children, Deut. 29. last. Also Christ Iesus taught it, Ioh. 6. and his Apostles Act. 5.13. Rom. 9. throughout. Rom. 8.23. 30. Rom. 11. 1.2.3.4.5.6.7. Ephes. 1.4.5.6. and else-where often. Examp. These former scriptures our Church well and rightly appointeth to be read, [Page 107] wherein is more danger then in ex­pounding them soundly. Thirdly, it is the ground of patience and constan­cie, Rom. 8. 28. also of piety and of the 3 loue of God Rom. 12. 1.2.1. Ioh. 4.19. And lastly exciteth to thankefulnesse when wee haue learned that there is no good in vs concerning saluation, or o­therwise, 4 but that which God from e­uerlasting determined to put into vs. This mooued blessed Paul to blesse God for himselfe 1. Timoth. 1. 14. 15. 16. 17. and for others Ephes. 1.3.4.

The doctrine of Gods predestina­tion in electing some and not others, Rule. without any respect of mans worthi­nesse for his owne very good pleasure, and will sake, to the glory of his mer­cy and iustice, would bee taught very warily and with good cautions: first 1 with consideration of the weake, that no matter of discouragement be giuen them, and of the wilfull, and obstinate, that no occasion of presumption and carnall licentiousnesse be iustly offered them, but as it may comfort the one against dispaire, and rouse the other [Page 108] 2 out of security. 2. That the texts out of which the doctrine is gathered bee faire and full for it without inforcing 3 them. 3. That sound proofes bee brought out of the word to backe eue­ry point that is deliuered, and let no­thing be taught but that a reason may 4 be giuen out of scripture for it. 4 That it bee expressely affirmed that no man may thinke either himselfe, or another to be reprobate (for only God knowes who are his, and he that is not called today may bee tomorrow) but rather to labour for assurance of our owne election, and to hope charitably of others which submit to the outward ministery and preaching of the word. 5 5. That a man aduenture not to teach it others vnlesse he himselfe haue well learned the same and digested it. Last­ly 6 that the hearers be warned to heare with sobriety, and to vnderstand with sobriety, desiring to know no farther of this mistery then is reuealed, and to referre their knowledge therein not to vaine dispute, but to builde vp them­selues in the comfortes and duties of Christianity.

[Page 109]This word ( heart) is commonly in scripture put for the soule, Rule. and minde of man. Reason is, Reason. because the soule, though it be in the whole body and in euery part: yet keepeth her chiefe re­sidence in the heart, as it were in her chaire of estate. Secondly, as naturall life proceedes from the heart of the body: so the beginning of the godly life is from the soule. And lastly to teach that God regardes not outward shewes and deedes, vnlesse they come from within. Math. 15. out of the heart proceede euill reasoning, adulteries &c. Examp. Also Prouerb. My sonne keepe thy heart aboue all keepings, Rom. 10. with the heart man beleiueth, And Psal. 51. 10. create in me a right heart, and very of­ten else where, Estay in Psal. 51.

This word ( all) is not euer vsed ab­solutely and vniuersally for euery one, Rule. but restrictiuely with limitation to the subiect and matter handled, as for ex­ample, Ioh. 1. 3. All things were made by him. Rom. 10.12. God is rich vnto all. Examp. where the limitation is presently added ( which call vpon him) Rom. 5. by the iustification of one, grace hath abounded [Page 110] towardes all. This is to bee restrained to iustified ones of whom hee speakes there. Coloss. 3. The peace of God which excelleth all vnderstanding, that is, all humane vnderstanding, the like in Ioh. 3.13. Thus much must bee said of the particle none or no man, Ioh. 3. No man receiueth his testimony, this must bee vnderstood with restraint to the wick­ed. The ignorance of this rule hath caused diuerse to denie the doctrine of perticular election, and to pleade for vniuersall grace with deniall of diuine reprobation, Kekerman: Paraeus.

Rule.Petitions, or praiers conceiued, or vttered in the imparatiue moode, must be reduced into the indicatiue, where a reason of the petition is rendred, Examp. Psal. 5. 2. Hearken vnto the voice of my crie for I call vpon thee, This must be vnder­stood thus, O God it is agreeable to thy nature to heare mee, seeing I call, and Psal. 16.1. Preseru [...] me ô God for I trust in thee, and the like in other Psalmes Kekermannus.

Rule.What is proper to one nature in Christ, is often affirmed of the other, or of his whole person. Reason. The reason [Page 111] hereof is the vnity of his person, it be­longes to the humane nature to bee crucified, to shed his bloud &c. Yet the scripture affirmeth of his diuine nature that the Lord of glory was cruci­fied, 1. Cor. 2. 8. Examp. And that God purcha­sed his Church with his bloud Act. 20.28 And on the otherside that is attribu­ted to his manhood, which belongs to his godhead peculiarly, Ephes. 4. 10. He that descended is the same that ascen­ded. See more examples, Luke. 2.52. also Ioh. 8. 58. Graecians call this coi­nonia Idiomatoon. Beza. Perkins. Zan­chius.

Some workes of Christ are proper to his godhead, Rule. as his miracles; some to his manhood, as his naturall and morall workes; some to his whole per­son, as his workes of mediation, in which each nature doth that which was proper vnto it. Zanch.

Rule.When the same places which bee in the old Testament, be repeated in the new with some alterations, additions, and omissions, this falles out for these fiue causes. 1. For expositions sake, as Psal. 78.2. compared with Math. 13. [Page 112] 35. Psalm. 110.1. with 1. Cor. 15.25. Psalm. 116.10. with 2. Cor. 4.3. Se­condly for discerning sake, Examp. to the end that places, persons, and times might be distinguished as Mich 5.2. compa­red with Math. 2.6. Thirdly for li­mitation sake that the sense of the place might be truly restrained accor­ding to the minde of the holy Ghost, as Deut. 6.13. compared with Math. 4.10. and Genes. 2.24. with Math. 19. 5. Fourthly for application sake, that the type might be fitted to the trueth, as Ionas 1.17. with Math. 12.39.40. also Esay 61.1. with Luk 4.18. Fiftly for breuity sake, some things are omit­ted because they agree not with the matter in hand, as 1. King. 19.10.18. with Rom. 11.3.4. Perkins.

Rule.Touching plaine places this rule is to be followed, if the naturall signifi­cation of the wordes of the place ex­pounded doe agree with the circum­stances of the same place, that is the proper meaning of that place, as for example Rom. 3.20.28. Examp. It is written, a man is iustified by faith without workes, the naturall signification of these [Page 113] words is plaine that euery elect person when he beleeues in Christ is absolued from his sinnes, and accepted of for iust without merit of his owne workes; this sense we presently receiue, because it agrees with circumstances of the place, and with holy Scripture, Perk.

Rule.For expounding darke places let this be the rule. If the natiue or natu­rall signification of the wordes do ma­nifestly disagree with the anologie of faith and other very plaine places of Scripture then it must be refused, and a figuratiue improper sense, is there the true sense. Examp. As for example the natiue and proper signification of those words ( Math. 26.26. This is my body) is this, that the bread is his body, or is turned into his body; but this cannot be the meaning of the place, because it disagrees, with Articles of our Creede which teach that Christs body is made of the Virgine by conception of the holy Ghost, not of bread by the Prists consecration, also that it is ascended into heauen, and shall returne wher he commeth to Iudge the quicke and the dead: also it disagrees with that mani­fest [Page 114] scripture which saith, that the hea­uens must conteine him, till the time that all be restored, Act. 3. Perkins.

Rule.The supply of euery worde which wanteth is fitting enough to the place propounded, if the word supplied a­gree with the anologie of squire of faith, and with the circumstances, and wordes of the same place. as Exod. 19. 4. I haue caried you on Egles winges, here wanteth ( as it were) likewise Es. 1. 13. I cannot iniquitie, here must be supplied ( beare) which wanteth, Exod. 4. 25. Zipporah tooke a sharp, supply ( knife) where there is Ellipsis or want of any word, then it signifieth either breuity, or swiftnesse of affections, Perkins.

Rule.When Repentance is attributed to God in Scriptures, as Gen. 6. it noteth only the alteration of things and acti­ons done by him, and no change of his purpose and secret decree, which is immutable, Perkins.

Rule.Things spoken as if they were alrea­dy finished and yet be not so, they must bee vnderstood as being in the way to be finished, or as being begunne to be [Page 115] fulfilled. Examp As Noah being 500 yeere old begot Shem, Ham, and Iaphet Gen. 5.23. that is he began to beget them. See the like Gen. 11.26. also Luk. 1.6. and they were iust in all the comman­dements, that is they begun entire obe­dience, and endeauored to doe all, Perkins.

Promises must bee vnderstood with condition of faith, Rule. where the conditi­on is not expressed.

A superlatiue or exclusiue speech vsed of one person in Diety, Rule. doth shut out creatures and fained gods, but, not the other persons As Iohn 17.3. Examp. This is ae­ternall life to know the onely true God; this s [...]uts not out Christ and the spirit, but false Gods, so doth that 1. Tim. 1. 17. Rom. 16.27. Ioh. 10.39. Perkins.

Rule.All workes of the Trinity, and all attributes must bee vnderstood inclu­siuely without exception of any other of the persons, Perk.

Rule.This word (nothing) is put for little or small, as Ioh. 18.20. I haue spoken nothing in secret, that is little. Also Act. 27.33. also, Examp. none is vsed for few (as all is put for some or many) Ier. 8.6. [Page 116] 1. Cor. 2.8. none of the rulers, that is, few. And (alwaies) is put for often & long, as Prouerb. 13.10. alwaies there is contention amongst the proud, that is, often it falles out so, Luk. 18.1. pray alwaies, that is, long, with continuance Luk. 24.53. Ioh. 18.20. Euery where is put for here & there without respect of place, Math. 16.20. Act. 13.30. also.

Rule.This negatiue particle (not) is of­ten put comparatiuely or respectiuely and not absolutely or simply as Hos. 6. I will haue mercy and not sacrifice, that is, rather then sacrifice, Examp. or not sacrifice in respect of mercy, 1. Cor. 1. sent not to baptise but to preach, also Psal. 51. Sacrifices thou wouldst not haue, that is, in comparison of a contrite heart, Ierom. 32.33. euery man shall not teach his neighbour. Also (not) is sometime put for seldome, as 1. Kings. 15.5. Luks. 2.37. she went not out of the Temple, that is seldome or scarcely.

Rule.The present time being put for the time to come doth signifie the certain­ty of the thing spoken of, as Esay. 21.9 Reu. 18.2 Babilon is fallen, Examp. Babilon [Page 117] is fallen, for, shall certainely fall.

Vnto the dubbling, Note. or repetition of wordes belong these rules following.

When a substantiue is repeated or twise mentioned in one case, Rule. it signifi­fieth first aemphasis, or force, as Lord, Examp. Lord. Secondly a multitude, as droues, droues Gen. 32. 16. that is, many droues. Thirdly, distribution, as 1. Chron. 16. a gate and a gate, that is, euery gate, and 2. Chron. 19.5. Leu. 17.3. a city and a city, that is, euery city. Fourthly, diuersity or variety, as Pro. 20.20. a waight and a waight, that is, diuers waights, an heart and an heart, that is, diuerse or double heart.

A substantiue repeated in diuerse cases, Rule. if it be in the singular number, it argueth certainety, as Sabboth of sabboth, Lamentation of lamentation. Micha. 3.4. If it be in the plurall num­ber it signifies excellency, Examp. as Eccles. 1.1. vanitie of vanities, song of songs Cant. 1. God of Gods, Psal. 136.2. King of Kings, Lord of Lords, for, most high and excellent.

Repeating of an adiectiue, Rule. and of a substantiue sometime signifies encrea­sing, [Page 118] as holy, Examp. holy, holy, Iehouah, Iehouah, Temple &c.

Rule.A verbe repeated, and twise gone o­uer in a sentence, maketh the speech more significant: or else it shewes ve­hemency, certainty, speedinesse; Examp. as to die, by dying Gen. 2. and is my hand shortned, in shortning Esay. 30.2.

Rule.A coniunction dubbled, doth dub­ble the deniall, and encrease it the more as Math. 13. 14. Examp. shall not, not per­ceiue.

Rule.Some figuratiue speeches beside that they doe enlarge the sense, and bring with them delight & ornament; they do also afford matter for nourish­ment of our faith, as Math. 25.35. ye gaue me (Christ) to drinke, here the putting of Christ for a Christian man, doth nourish faith & comfort a Chri­stian man. Also the like is to be said of putting Christ for a Christian Church, Examp. as 1. Cor. 12.12. and Act. 9. 4.

Rule.An Ironie (which is when the con­trary to that which is spoken, is meant) carieth with it a iust reprehension of some sinne, Examp. whereof examples bee in [Page 119] Genes. 3. verse last. Also Iudg. 10.14. Mark. 7.9.1. King. 22.15. go vp and prosper, 1. King. 18.27. crie a loude, for he is a God.

Questions do sometime import an earnest affirmation, Rule. as Gen. 4.7. also Ios. 10.13. Ioh. 4.35. Gen. 37.13. 1. King. 20.2. and sometime they sig­nifie a forbidding, as why shall the gen­tiles say where is there God? Psal. 79. 10. also 2. Sam. 2 22. Examp. and sometime time they argue affections of admi­ring, compassion, faultfinding and complayning, as Psal. 8.10. Esay. 1.21. Psalm. 22. 1.

Concession and yeelding hath some­time in it a deniall and reprehension, Rule. 2. Cor: 12.16.17. But be it that I char­ged you not &c.

Holy writers speaking of things and persons which are past and gone, Rule. doe vse sometime to anticipate, that is, they speake of them according to the cu­stome of the place and time in which they wrote, as Gen. 12. 8. Examp. the place named Bethel by Moses, was named Luz in Abrahams time, 1 Pet. 3. 19. Christ in spirit preached to them in [Page 120] spirit. So they were indeede in regard of the time when Peter wrote this Epi­stle, and not of the time wherein Noah liued. In Genes. 9. 2. Moses doth men­tion Canaan who at that time when such things as he writeth of, were done, was not borne. And sundry other things in order of the story go before, which in order of time were done af­ter.

Rule.In Sacred accounts and Genealo­gies, either the name or number of yeares how long some Prince raigned be left out. Reason. The reason is, because of the wickednesse of the Prince. Examp. As Saul who raigned farre longer, yet is said to haue raigned but two yeeres and an halfe, that is, lawfully and rightly. Also in Mach. 18. three Kings ( Aha­ziah, Ioas, and Amaziah) are for their wickednesse left out.

Rule.The parts of time are vnderstood inclusiuely sometime, and sometime exclusiuely. In Math. 17. 1. it is writ­ten, Examp. and after six daies Iesus tooke &c. whereas Luk. 9. 28. it is written of the same thing, that it came to passe about eight daies after, the Reason is, because [Page 121] Mathew put exclusiuely those daies onely which went between and were finished, but Luke puts the two vtmost daies also into the reckoning. More­ouer it is vsual in scriptures historicall, to take the time spoken of either com­pleatly as fully finished, or vncom­pleatly as being begun to be in fini­shing, as 1. Kings 25. 19. 1. King. 15. 18. 25. the last yeeres of the Kings of Israel and Iudah are not fully expired, but some of them scarsely conteine moneths in them, the rest of the yeers of their raigne being put compleatly.

The lesser number is to be counted vnder the greater and more compleat, Rule. as Iudg: 3. 11. the land had rest 40. yeeres when Othniell died. Examp. vnder this number bee comprehended all the yeeres from the death of Ioshua, vnto the death of Othniell, and the 8. yeeres of seruitude vnder the Assirians, Iud. 3. 20. the like is vsed diuers times in the Iudges, as ch. 5. 31. and 8.28. and 9.22. also chap. 10. 2. 3.

The scripture vseth to call sonnes, Rule. which by nature are no sons, to them whose sonnes they be called, but are [Page 122] there sonnes legally and by succession. Thus Salathiel being sonne of Neri naturally, Luk. 3.27. is legally and by succession made the sonne of Iecho­niah, whom he succeeded in the king­dome, as Math. 1. 12. after this man­ner Zedekiah is the brother of Iecho­niah, or Iehoiakim, 1. Chro. 36. 10. and his sonne, 1. Chro. 3. 16. his brother by generation: his sonne by right of succession. By this rule the two Euan­gelists Mathew and Luke are reconci­led in their Genealogie. for Luke fol­lowes the naturall order, and Mathew the legall order.

Rule.This word ( rather) is put not alwaies comparatiuely, when two persons or things are compared, as like or vnlike: Examp. but somtime negatiuely, as a denying particle in stead of ( not.) as Luk. 18. 14. this man went away rather iustified then the other. that is, not the other, but he, departed iustified. also Ioh. 3. 19. men loued darknesse rather then light. that is, they loued not light, but dark­nesse.

Rule.This word ( behold) is vsed not al­waies or only to stirre vp attention, at [Page 123] the report of some waighty and admi­rable thing: but most commonly it signifieth a thing manifest and plaine, wherof all do, or may take knowledge, as Psalm. 51. 6. Math. 1.23. and often elsewhere. Rule.

Doing, doth somtime import belee­uing, as Math. 7.2. but he that doth the will of my Father. Now this is the will of my Father Iohn 6. 40. that he which beleeueth in the Sonne should haue life euerlasting.