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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57377	Clavis Bibliorum The key of the Bible, unlocking the richest treasury of the Holy Scriptures : whereby the 1 order, 2 names, 3 times, 4 penmen, 5 occasion, 6 scope, and 7 principall parts, containing the subject-matter of every book of Old and New Testament, are familiarly and briefly opened : for the help of the weakest capacity in the understanding of the whole Bible / by Francis Roberts ...	Roberts, Francis, 1609-1675.; Calamy, Edmund, 1600-1666.	1648 (1648)	Wing R1583; ESTC R20707	139,238	403

read the Prophet Isaiah that he might understand it the Lord sent Philip to instruct him to convert him The Eunuch was Baptized and went on his way rejoycing 7. Finally The true and solid understanding of the Scripture is the foundation of all possible benefit or advantage by the Scripture For how should we forsake sin deny ungodlinesse and worldly lusts and labour to get out of our carnall condition till by Scripture we be convinced of the sinfulnesse of sinne and danger of our naturall condition How should we desire Christ earnestly or accept Christ delightfully till we understand by the Scripture what want we have of Christ what worth there is in Christ Till we understand Scripture Principles how shall we receive them Till we understand Scripture-Promises how shall we believe them Till we understand Scripture-commands how shall we obey them Till we understand Scripture-directions how should we follow them And till we understand Scripture-comforts what supporting sweetnesse can we expect from them O therfore labour diligently to understand the Counsels of God then you will be in more immediate capacity of reaping all spirituall benefits by the word of God The understanding of the Scriptures saith Hierome is the true meate and drink which we have from the word of God Therefore as he saith elsewhere Let 's fetch fit timber out of the Scriptures to build in our selves an house of wisdome Hitherto of the worth of Scripture-knowledge Now of the way how to attaine it That Holy Scriptures may be more profitably and cleerly understood certaine Rules or Directions are to be observed and followed These Directions might be digested into two Ranks viz. I. Some more speciall and peculiar more particularly concerning Schollers As 1 The competent understanding of the Originall languages Hebrew Caldee and Greek wherein the Scriptures were written 2 The prudent use of Logick for orderly and methodicall Resolution of the Text c. 3. The subservient helps of other Arts as Rhetorick Naturall Philosophy c. Without which it is impossible satisfactorily to interpret the Scriptures For as Ambrose well observes Though Penmen of Scripture wrote not according to Art but according to Grace which is above all Art for they wrote what the spirit did Dictate to them yet they that have written of Art have found an Art in their writings c. 4 The benefit of humane Histories to illustrate and cleere the divine 5 The conferring of ancient translations with the Originals especially the Greek version of the Old-Testament by the Lxxii much followed in the Allegations of the New Testament and the Syriack version of the New Testament 6 The prudent use of the most Orthodox learned and judicious Commentators 7. Constant caution that all Tongues Arts Histories Translations and Comments be duly ranked in their proper places in a subserviency under not a Regency or Predominancy over the Holy Scriptures which are to controule them all For when Hagar shall once usurp over her Mistresse its high time to cast her out of doors till shee submit herselfe Many such things ought be insisted upon but that is besides my present intention II. Some more generall and common directions which may be of use to all sorts of Christians learned or unlearned especially unto the people for promoting whose understanding in this blessed Book of God these ensuing Rules faithfully followed may through divine blessing prove abundantly advantagious viz. I. Rule Beg wisedome of the only wise God who gives liberally and upbraids not That by Gods wisedome you may know Gods minde by the assistance of that spirit which indited the Scripture you may discerne the true sense and meaning of the Scriptures For what the woman said of Iacobs well may much more be affirmed of these wels of salvation Thou hast nothing to draw with and the well is deep Scripture mysteries are profound Our capacities very shallow when we know most we know but in part therefore pray with Hierome I desire to enter into thy house the Church by thy way the Scriptures O direct my way lest I fall in thy Scriptures by which I desire to enter Intreat the Lord to anoint thine eyes with eye-salve that thou mayst see to open thine understanding as sometimes he did the Apostles to understand the Scriptures When thou settest thy selfe to peruse the Scripture from day to day forget not to dart up Davids sweet petition unto God Open thou mine eyes that I may behold wondrous things out of thy law II. Rule Labour sincerely after a truly gracious spirit then thou shalt be peculiarly able to penetrate into the inward marrow and mysteries of the Holy Scriptures He will best comprehend Scripture meaning in his head that hath got the Scripture law written in his heart Thou wilt never saith Bernard understand Pauls meaning unlesse thou drinkest of Pauls spirit Gracious persons are illuminated persons they have the anointing that teacheth them all things viz. necessary to salvation The Lord delights to impart his secrets to them that feare him What man is he that feareth the Lord him shall he teach in the way that he shall chuse The Secret of the Lord is with them that feare him and he will shew them his Covenant Christ hath promised peculiarly to maniest himselfe to them that love him so as not unto the world and where Christ is so manifested the sense of Scripture is singularly manifested for Christ is the Kernell of the Scripture The gracelesse man though by light of nature and accomplishments of Art he may know much of Scripture theoretically and speculatively yet his light is but darknesse he reaches not to the life of understanding knowes Gods minde in Scripture only as we know far Countreys by Maps But the gracious person understands the Scriptures experimentally feelingly as a Traveller knows remote countries in which he hath actually been The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned But he that is spirituall judgeth all things we have the minde of Christ. III. Rule Peruse the Scripture still with an humble selfe-denying heart Be not puffed up or conceited with thine own knowledge or other perfections He that thinks he knows any thing knows nothing yet as he ought to know Empty vessels are most receptive so are selfe-emptying mindes It is a great help to knowledge not to be ignorant of our ignorance for ●ense of want spurs on indeavours after enjoyment The fructifying showers quickly glide away from the lofty hils but they stay and soake into the low valleys God that resists the proud yet gives grace to the humble and lowly And among other graces the grace of knowledge and understanding For with the lowly is wisedome The meek or humble will he guide in judgement and the meek will he teach

the heaven and earth Exodus Israel's departure out of Egypt c. 2 Some of them declare the instrumentall Authors or Penmen of them as the Titles of Prophets Books Isaiah c. who being extraordinary men of God guided by the Spirit their books are of divine Authority 3 Some denote the Churches or particular persons for whose sakes immediately some parts of Scripture were penned which affords light to divers passages therein 3. The Times of the Books set forth Partly the length or space of time in which things related were done as in Historicall Books which serve to disclose the connection and continuance of the History and Chronology Partly the time or season when the bookes were written which serves to cleare the understanding of divers particular passages which otherwise would be very difficult both in the Prophets and in the Apostles See therefore those two Tables for the Timeing of the Prophets and Epistles p. 104. to 107. and p. 177. to 186. Distinguish well betwixt times and times you dissolve many knots 4. Penmen being holy men of God extraordinarily inspired intimate to us the divine Authority of their writings This incites faith love and awfull Reverence to their books 5. The Occasion upon which the books were written together with 6. The Scope drift or End of the book being well considered give great light to the whole Book the whole frame disposition and chiefe Arguments handled in the book having a singular tendency to the Scope therefore as the Archer fixeth his eye steadily on the mark when he would shoot accurately so still fix your thought upon the Occasion and Scope of every book when you would peruse them understandingly 7. The Principall parts of the Book here Analytically laid down exhibit clearly to your view both the chiefe Subject or matters insisted upon in every Book as also the methodicall and orderly coherence of all the parts of the book with one another Books lookt upon confusedly are but darkly and confusedly apprehended But considered distinctly as in these distinct Analyses or Resolutions into their Principall parts must needs be distinctly and much more clearly discerned This the chiefe Purpose and Aime of this Book By these particulars to familiarize the Scriptures unto Christians that delight to converse with God in his owne book To whom I earnestly commend this direction for the more profitable use of this Book viz. That 1 Before they read any Book of Scripture they would first read what is in this Key said of that Book 2 In reading they would still remember the Occasion and Scope of the book and now and then compare the Principall Parts here with the Text And 3 After the Perusall of the Book they would read againe what this Key speaks of it Hereby the understaning will be cleared the Memory confirmed VII Rule Heedfully and judiciously observe the accurate Concord and Harmony of the Holy Scriptures though written by severall persons at severall times in severall places yet one and the same spirit inditing all is still like himselfe consonant to himselfe in all The Discord is in our mindes rather then in Gods word Hence Augustine let us be at concord in our own heart and the Scripture will have no discord in it There are Principally five notable respects in which Scriptures sometimes seem most contrary repugnant and opposite one to another when yet they are not dissonant but consonant and sweetly concording one with another As 1 When the Word or Phrase is used in severall Places not in the same but in severall senses and Acceptations 2 When they treat not of the same but of severall subjects 3 When they speak not of the same but severall parts of a thing 4 When they speak not in severall places according to the same but severall respects 5 When they intend not the same but severall times These things well considered will lay a notable foundation for reconciling all places of Scripture that seem to be any way opposite one to another Take the illustrations of thē severally 1. Scriptures seem opposite but are not when the same word or phrase in severall places is used not in the same but in severall senses and acceptations for the same words have oft times severall significations In such case distinguish the severall Acceptations and the Scriptures agree As Paul saith Work out your own salvation with feare and trembling But Iohn saith There is no feare in love but perfect love casteth out fear c. These places are not opposite because the word Fear in Iohn signifies a base servile stavish fear in Paul a filial childlike religious fear In this sense it is said of the Samaritās they feared the Lord again they feared not the Lord i. e. they feared the Lord servilly and hypocritically for his Lyons but they feared him not religiously ●ilially sincerely Not to feare God aright is not to feare him at all Again Christ saith If a man keep my saying he shall never see death But Paul saith It is appointed to all men once to dye yet here 's no opposition for Christ speaks of death spiritual and eternall Paul of death temporal or corporall Further Ieremiah saith Cursed be the man that trusteth in man Christ saith except yee eat● the flesh of the Son of man yee have no life in you by eating understand believing v. 47. yet here 's no opposition Man signifies either meer man who is vaine deceitful c. Of him Ieremiah speaks Or man subsisting in the second person of God of him Christ speaks Moses saith God rested on the seventh day from all his work But Christ saith My father worketh hitherto and I worke yet here 's no opposition For the works of God are either Works of Creation whereby new kinds of Creatures are made so Moses intended that God rested from his work or Works of Conservation and Providence sustaining and governing his works created so Christ meant the father and he wrought still Adde hereunto Christ saith If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple But Paul saith Husbands love your wives No man ever yet hated his own flesh yet no opposition for Hatred is taken either Properly and absolutely so understand Paul or comparatively a lesse love being counted hatred of that understand Christ. Moreover Paul saith Therefore we conclude that a man is justified by faith without the deeds of the law But Iames saith yee see then how that by works a man is justified and not by faith onely yet no reall opposition For Iustification in Pauls sense signifyes an instrumentall Application of Gods righteousnesse viz. Jesus Christ to our selves and so Faith alone justifies before God but Iustification in Iame's sense signifies a Declarative Manifestation of the Truth of that Faith whereby we

hundred ninety and nine years But Paul in his Sermon at Antioch saith And when he had destroyed seven Nations in the Land of Canaan he divided their Land to them by Lot And after that he gave unto them Iudges about the space of foure hundred and fifty years untill Samuel the Prophet Here seems to be a great opposition but if things be well examined there is none at all Yet it may not be dissembled that this is so hard a knot that it much puzzles writers satisfactorily to unty it 1 Partly because this Computation of 450. years is so punctually confuted by this text viz. to begin after Canaan was divided by Lot and to end at Samuel exclusively 〈◊〉 Partly Because that noted Chronology mentioned in 1 King 6.1 assures us expresly That the time from Israels coming out of Egypt till the beginning of the building of the Temple in the fourth yeere of Solomon was precisely but 480. yeeres But if we allow for the time of the Iudges 450. yeers in this account we shal find the whole time from going out of Aegypt till the Temples founding will arise to 591 yeeres in all viz. From Their departure out of Aegypt till their entrance into Canaan 40. yeere Thence to Ioshuah's death about 17. y. Thence to Elies death for Samuels time is included in Sauls Reigne Act. 13.21 according to this supposition 450. y. Thence to the Death of David 80. y. Thence to the founding of the Temple in Solomons fourth yeere 4. y. In all 591. yeeres So that in these regards it is no easie matter clearly and undoubtedly to reconcile these times Many opinions are offered in Writers to this end yet most of them if not all labour under some inconvenience or other To omit the variety of opinions Let it suffice to mention only two which learned men seem most to incline unto Some thinke that here Paul intended not to reckon up the time while the Iudges ruled because so it were impossible to reconcile these foure hundred and fifty years with those foure hundred and eighty years in 1 King 6.1 as hath been intimated but to point out at what time God gave Israel Judges viz. after these things w ch were declared v 17 18 19. viz. from the birth of Isaac which seems to be noted in that phrase God chose our fathers v. 17. among all people God choosing Abraham among all Abrahams children choosing Isaac and making a Covenant with him till the beginning of Iudges which is computed to be foure hundred fourty seven years that 's about foure hundred and fifty years wants but three years and its usuall in Scripture to put the round number for the punctuall number This Computation they make thus From Isaac's birth to Iacobs birth yeers 60. From Iacobs birth to the going down into Egypt 130. Thence to the Comming forth of Egypt 210. Thence to the entring into the land of Canaan 40. Thence to the dividing of the Land by Lot 7. Which make up in all 447. But this opinion is attended with these two inconveniences 1. The present text in the Acts seems plainly to confine us for these foure hundred and fifty years between the dividing of the land of Canaan by Lot and the beginning of Samuels Rule which limits this Computation transgresseth 2. The number computed doth not exactly amount to foure hundred and fifty wants three Others therefore to avoid these inconveniences confine and bound their computation according to this text to the space of time betwixt the dividing Canaan by Lot and Samuels Rule And they thinke Paul reckoned up all the years mentioned in the Judges and so they compute both the years of the Judges and the years of Israels oppressours distinctly and severally though the years of the Oppressours are indeed comprized under the years of the Iudges and both together do punctually make up the foure hundred and fifty years here mentioned in the Acts. As followeth The Iudges mentioned in the Book of Iudges governed in all 299. years To these adde the fourty years of Eli who so long judged Israel 1 Sam. 4.18 40. So the whole time of the Iudges rule till Samuel was 339. Israels Oppressours were 1. Cushan who oppressed them Iudges 38. 8 years 2. Moab Iudg. 3.14 18. 3. Iabin Iudg. 4.3 ●0 4. Midian Iudg. 6. ● 7. 5. Ammon Iudg. 10.8 18. 6. Philistims Iudg. 13.1 40. So the whole time of their Oppressors was 111. Now adde these together viz. the years of their Iudges and the years of their Oppressours three hundred thirty and nine and one hundred and eleven and the totall resulting is foure hundred and fifty years exactly only th●s inconvenience remaines the same years are reckoned twice over yet it is not in the same but several respects Now if out of the number of years from departure out of Egypt till the Founding of the Temple as first computed viz. 591 You subduct the years of the Oppressours of Israel under their Iudges which seems to be twice reckoned up viz. one hundred and eleven years The remaine is just foure hundred and eighty years according to that of 1 Kings 6.1 And so the Scripture on all sides are reconciled accurately And therefore this opinion seems most to be embraced VIII Rule Learne that excellent Art of explaining and understanding the Scriptures by the Scriptures The Scriptures in some places speak more darkly and dubiously in other places they expresse the same things more clearly and certainly the doubtfull are to be explained by the certaine as darke places by those that are clear As Augustine noteth As Peter being to prove to the Iewes Christs resurrection by Scripture viz. Thou wilt not leave my soule in hell nor suffer thine holy one to see corruption he alledgeth for clearing this another Scripture to evince that this promise was made to David concerning Christ and could not properly be intended of David himselfe Men and brethren let me speak freely to you of the Patriarch David that he is both dead and buried and his sepulchre is with us unto this day Therefore he being a Prophet and knowing that God had sworne with an oath c. Certainly Scripture is the best expounder of it self Scripture-exposition of it self as Augustine and before him Irenaeus observed is most regular and safe Let us saith Chrysostome attend to the Scope of Scripture which interprets it selfe and suffers not his hearer to erre The gold was not sanctified saith Origen without the Temple no more any sense but what is drawn out of the Scripture And most excellently Hilary He is the best Reader who interprets sayings by sayings who brings not an interpretation to Scripture nor imposeth a sense upon Scripture but findeth a sense in Scripture and drawes it from Scripture c. Now that we may more successefully and clearly understand Scripture by Scripture these ensueing particulars are to be observed 1. That Iesus Christ our

high mystery of Christs Divinity and Godhead D. Ambros. Praefat. in Evang. secund Luc. But leave we these notions of wit which seem rather to be similitudes allusions or Allegories used for illustration rather then Arguments for demonstration why these foure should write our blessed Saviours History We may rather conceive Christs History was written by these foure 1. Because God who appointed many witnesses of Christs doctrine and works c. not only to Ierusalem all Iudea and Samaria but to the utmost parts of the earth Act. 1.8 10.39 41 24. did peculiarly stirre up these foure persons by his spirit to this work for holy men writ who were moved and as moved by the Holy Ghost 2 Pet. 1.20 21. 2. This History of Christ is the History of Histories of greatest worth in it selfe and concernement to us and likely to be most opposed by the Devil the wicked world c. therfore God that requires two or three witnesses for confirmation of things Deut. 17. 6. Heb. 10.28 makes use of foure witnesses to write Christs story that by the writings of foure every thing might he established beyond suspition 3. That we may see the authority of the Gospel depends not upon the Pen-men thereof but upon the Holy Ghost that indites it and therefore this History is written not only by Matthew and Iohn Apostles who were eye and eare-witnesses of what Christ did and spake but also by Mark and Luke the Apostles followers who stedfastly believed the Apostles report Luk. 1.1 2. though not● eye-witnesses themselves yet were incited thereto by the spirit 4. That this Gospel-History might be compleated one explaining what another left obscure for matter or order one supplying what another had omitted As Matthew who wrote first as Pareus thinks Proem in Matth. p. 599. viz. in the ninth yeare after Christs ascension for the most part relates the things done but seldome insists upon the order of doing them Mark who wrote next viz. in the tenth yeare after Christs ascension briefly relates what Matthew did more largely Mark being as an Abstract or Epitome of Matthew but withall he more insists upon the ordering and timing of things done Luke who wrote in the fifteenth year after Christs ascension having seen others writings propounds to himselfe to write of things from the very first and that methodically It seemed good to me also having had perfect understanding of things from the very first to write unto thee in Order Luke 1.3 In many things he shews the order of things by circumstances and in most agrees with Mark whence Tertullian cals Lukes Gospel Digestum Historiae Evangelicae i. e. An orderly digesting of the Evangelicall Story but sometimes things manifest in Matthew and Mark he puts not in their own place Iohn who wrote his Gospel in the two and thirtieth yeare after Christs ascension professedly as Eusebius in hist. Eccles. testifies addes the Acts of Christ in the first yeare of his Ministry omitted by the rest And in the rest of his History he not only insists much upon Christs doctrine not formerly spoken to but also expressely notes the Feasts of certaine distinct years incident in the time of Christs ministry intimating that the Evangelicall History penned by others should be distributed into certain years according to those Feasts 5. Finally though the Holy Ghost could by one and the same contexture of words have given us the History of Christs words and deeds as Gerson noteth yet not without some great mystery therein he pleased sub quadam concordissima si it a dicipossit dissonantia i. e. under a certain Harmonious most concording dissonancy if we may so speake to excite the mindes of the faithfull to the more humble and vigilant investigation of the truth that so it might appear the foure Evangelists did not speak by mutuall Conspiration but by divine Inspiration Matthew THE GOSPEL ACCORDING TO MATTHEW The English word Gospel comes from the old Saxon word Godspel i. e. Good speech The Greek word signifies Good-tydings or a Good-Message This word Gospel in New Testament is of severall acceptations It is used 1. In bad sense for a false pretended Gospel Gal. 1.6 7. 2. In good sense and that either 1. Properly and so the word is used either 1. Generally For the Doctrine or Promise of salvation freely by Christ to all that will believe Thus the Gospel is everlasting Rev. 14.6 one and the same under Old and New Testament Gal. 3.8 2. Specially for the Doctrine of grace in accomplishing the Promise by Christ exhibited this is peculiar to the New Testament Rom. 1.1.2 2 Cor. 4.4 2. Metonymically 1. For the Preaching or Ministery of the Gospel 1 Cor. 9.12.14 2. For the History of Christ who is the prime Subject of the Gospel Thus the Books of the four Evangelists are called Gospells This Book is called The Gospel according to Mat. because he was Penman of it Matthew an Hebr. name in Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mattha some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mas. i. e. Tribute others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mathach i. e. to extend to explaine c. So that Matthew should sound as much as An explainer viz. of Scripture But rather it is to be deriv'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan i. e. he hath given or bestowed whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthan A gift so Matthew no●es a Gift viz. of God vid. Greg. Gregori Lexicon sanctum Sect. 858. p. 641. Matthew was also surnamed Levi in Hebr. i. e. associated Mark 2.14 Luk. 5.29 so he had two names He was the sonne of Alpheus Mark. 2.14 By profession a publicane sitting at the Receipt of Custome Luk. 5.27 Mark 2.14 with Matth. 9.9 his calling was very infamous among the Jews yet Christ cals him from the Receipt of custome to be a disciple who presently obeyed and made Christ a great feast Luk. 5.27 28.29 Mark 2.14 15. Matth. 9.9 10. He was one of the twelve Apostles Matth. 10.3 Penman of this book Authority whereof was never questioned by the Church of Christ. He is called A most faithfull Commentator of the Gospel by Tertul. lib. de carne Christi c. 22. p. 310. edit Franeher 1597. He preached the Gospel to sinners not only by word but by exemplary correcting his own life Chrysost. in Praesat oper imperfect Matthew wrote his Gospel as some think in the one and twentieth yeare after Christs ascension Iraen l. 3. c. 1. Or the fifteenth yeare As Nicephorus l. 2. c. 45. Or the ninth yeare after Christs ascension as Pareus Proem in Matth. p. 599. and Alsted in Praecog Theol l. 2. c. 123. p. 710 Occasion of Matthews Gospel some declare thus Matthew after he had first preached to the Hebrews and thence was to go to the Gentiles he committed his Gospel to writing that so he might supply and compensate his absence by his writing left behind with them Euseb. Hist. Eccles. l. 3 c. 24. and out of

Mediatour and the salvation of sinners by him is the very substance marrow soule and Scope of the whole Scriptures As many passages not obscurely intimate unto us What are the whole Scriptures but as it were the spirituall swadling-cloathes of the Holy child Iesus 1 Christ is the truth and substance of all the types and shadows 2 Christ is the matter and substance of the Covenant of Grace under all administrations therof under the Old-Testament Christ is veyled under the New Covenant Revealed 3 Christ is the Center and meeting place of all the Promises for in him all the promises of God are yea and they are Amen 4 Christ is the thing signified sealed and exhibited in all the Sacraments of Old or New Testament whether ordinary or extraordinary 5 Scripture Genealogies are to lead us on to the true Line of Christ. 6 Scripture Chronologies are to discover to us the times and seasons of Christ. 7 Scripture lawes are our Schoole-Master to bring us unto Christ the Morall by correcting the Ceremoniall by Directing and 8 Scripture Gospel is Christs light whereby we know him Christs voice whereby we heare and follow him Christs cords of love whereby we are drawn into sweet union and Communion with him yea it is the power of God unto Salvation unto all them that believe in Christ Iesus Keep therefore still Jesus Christ in your eye in the perusall of the Scripture as the end Scope and substance thereof For as the Sunne gives light to all the heavenly bodies so Jesus Christ the Sunne of righteousnesse gives light to all the holy Scriptures 2. Still remember how Iesus Christ is revealed in Scripture gradually in Promises and Covenants till the noon day of the Gospell shined most clearly Especially in these more remarkeable Periods of time 1 To Adam immediately upon his fall most obscurely and imperfectly 2. To Noah more clearly then to Adam 3. To Abraham Isaac and Iacob more clearly then to Noah 4. To Moses and Israel at Mount Sinai more clearly then to Abraham 5. To David and his seed more clearly then to Moses 6. To Israel after the Babylonish captivity more clearly then to David 7. To the Church under the N. Testament the N. Covenant is laid open more clearly then to all others For 1 God is a God of order and he makes knowne his gracious contrivances orderly 2 Christ and salvation by him are treasures too high and precious to be disclosed all at once to the Church 3 The state of the Church is various she hath her infancy her youth and all the degrees of her minority as also her riper age and therfore God revealed Christ not according to his own ability of revealing but according to his Churches capacity of receiving 4 This gradual revealing of Christ suits well with our condition in this world which is not perfect but growing on to perfectiō fully attainable in Heaven only Now this gradual unveiling of the Covenant and promises in Christ is to be much considered throughout the whole Scripture that we may see the wisedome of Gods Dispensations the Imperfection of the Churches Condition here especially in her minority and the usefulnesse of comparing the more dark and imperfect with the more clear and compleat manifestations of the mysteries of Gods grace in Christ. 3. Well compare the texts you would understand with the Context and note the coherence For though some Scriptures are laid downe in certain independing Aphorismes like an heap of gold rings or distinct Jewels as most part of the Proverbs yet the generality of the Scriptures is concatenated or linked together part with part like a golden chaine intwisted or woven together like a curious silken web one thing so depending upon another as that they mutually help to the interpreting of one another Consider therefore still the coherence and dependance otherwise you will runne into a thousand misunderstandings As where it is said If the righteous scarcely be saved where c. A weak Christian perhaps is discouraged hereby thinks he shall scarce ever come to heaven now the context clears it for the Apostle speaks that judgement or affliction must begin at the house of God Gods people and thence argues to the certainty of wicked mens greater punishments so that here scarcely be saved is to be understood not of spirituall and eternal salvation from hell but of temporall salvation from temporall afflictions and persecutions from which the righteous shall not be free 4. Compare dark places with clearer what is in one place veyled is in another oft-times unveyled As with Parables conferre the exposition with visions the Interpretation with laws the explication thereof c. For as Augustine hath observed In those things that are plainly laid downe in Scripture are found all things containing faith and manners and places obscure are to be illustrated by those that are manifest 5. Explaine those places wherein any matter or subject of Divinity is touched only occasionally or accidentally with sundry other places wherein it is handled and insisted upon purposely and professedly which are the very seate and chief fountain of the Argument As if you would understand Iames c 2. touching justification by works as well as faith where justification is spoken of more accidentally compare it with the Epistle to the Romans c. 2 3 4 c. wherein justification is purposely and fully handled So if you would truly understand any texts about the matter of Creation consult with places where the Creation is professedly handled as in Gen. c. 1. and c. 2. and Psal. 104. 6. Parallel Types with Anti-Types or things typified The Types more familiarly lead us to the understanding and apprehending of things typified and consequently more firmly fix them in our memories The Anti-types more evidently unfold and unveyle the Types unto us As the Type of the brazen Serpent paralleld with Christ the truth The Type of Mannah and water out of the Rock with the Anti-type Christ whose body and bloud are meat and drinke indeed c. 7. Carefully ponder what Prophecyes and Promises are already actually fulfilled and what remain further to be fulfilled in their season For so farre as any Scripture clearly testifies the fulfilling of any of them so farre we have a clear and undoubted Commentary upon them As Isa. 7.14 fulfilled and so cleared Matth. 1.22 23. So Exod. 12.46 fulfilled and cleared Iohn 19.26 So Isa 61.1 2. fulfilled and cleared Luk. 4.18 19.21 with many such like And where Prophecyes or Promises are found to be yet unfulfilled we shall thereby be incited to study them and the intended time of their Accomplishment exercising faith and prayer thereupon 8. Finally Parallel heedfully the Old and New Testament together and specially all those places in the Old Testament which are in any respect alledged in the New Testament whether 1 the phrase and words only or 2 the sense and matter

only or 3 both words and matter be cited This would give wonderfull light to many hundreds of passages in the Bible And for this end I have with much care and diligence compiled a Parallel of the Places of the Old Testament any way alledged in the New and had once resolved to have inserted it in this place But to avoid prolixity I must now forbeare it least the Porch prove too big for the building IX Rule The last Direction I shall commend to the Reader for the improvement of heavenly dexterity in and understanding of the holy Scriptures is Endeavour sincerely to practise Scripture and you shall solidly understand Scripture Bernard said truely He rightly reads the Scriptures that turne●s Words into workes Knowing into Doing The mightiest man in practise will in the end prove the mightiest man in Scripture Theory is the guide of Practice Practise the Life of Theory Where Scripture-contemplation and experience meet both together in the same person true Scripture understanding must needs be heightned and doubled To this effect is Christs promise My Doctrine is not mine but his that sent me If any man will do his will he shall know of the doctrine whether it be of God To like purpose subscribes the experience of David Thou through thy Commandements hast made me wiser then mine enemies for they are ever with me I have more understanding then all my Teachers for thy testimonies are my meditation I understand more then the Antients because I keep thy Precepts These things Christian Reader I thought fit to commend to thee by way of Preface But shall detaine thee no longer from the Perusall of the Book it selfe The Lord that teacheth his people to profit advance thy spiritual profiting abundantly by both So prayeth He who earnestly desires to be serviceable to Iesus Christ and usefull to his Church and people Fran. Roberts Augustine's London Aug. 26 1647 Aug. 21 1648 CLAVIS BIBLIORVM THE KEY OF THE BIBLE Unlocking The richest Treasury of the Holy Scriptures THE HOLY SCRIPTURES Rom. 1.2 were written by Moses the Prophets the Apostles and other holy men of God Luk. 16.29.31 Eph. 2.20 and 3.5 and 2 Pet. 1.21 The Covenant of God with man in Christ the Mediatour that substantiall or begotten WORD Iohn 1.1 is the Principall Subject Revealed and explained in the whole Scripturall or written WORD Gods COVENANT with man in Christ is represented to us in Holy Scripture principally two wayes viz. 1. As Promised fore-prophecied and typified In Christ to be manifested afterwards in the flesh Hence called the Covenants of Promise Eph. 2.10 Covenants not Covenant because of the severall Publications of the Covenant with more and more Augmentations in severall Points or Periods of time Thus the Covenant is made known in all the Bookes of Scripture written before Christs comming which are therefore called the OLD-COVENANT Heb. 8.13 or the OLD-TESTAMENT 2 Cor. 3.14 2. As performed fulfilled and actually accomplished in Christ already come and manifested in our flesh in fulnesse of time Gal. 4.4 5. Heb. 9. Heb. 10. Thus the Covenant is most clearly and fully unveyled to us in all the Books of Scripture written since Christs coming which are therefore stiled the NEW COVENANT or the NEW TESTAMENT Heb. 8.8 Matth. 26.28 Heb. 9.15 Thus the whole BIBLE is distributed into the 1 Old and 2 New Testament THE OLD TESTAMENT THE OLD TESTAMENT revealing the Covenants of promise in respect of the Penmen whom the Holy Ghost imployed to write the Books thereof is disparted by the Holy Ghost himselfe into two generall heads viz. 1 Moses and 2 the Prophets Luk. 16.29.31 and 24.27 Iohn 1.45 or The Law of Moses and the Prophets Act. 28.23 J. MOSES MOSES the man of God Psal. 90.1 The first Penman of Scripture was an Ebrew borne in Egypt after the worlds creation about 2432 years before Christ about 1496. years The seventh from Abraham the father of the faithfull 1 Chron. 6.1 2 3. and 2.1 and 1.34 As Enoch was the seventh from Adam the father of the world Iude 14. When Moses was borne he was very fair Act. 7.20 21 22. He was marvellously saved from death being drawne out of the water whence his name MOSES i. e. Drawn-forth was given to him Exod. 2 10 He was nourished by King Pharao●s daughter for her own sonne Ex. 2.9 10. Act. 7.21 Learned in all the wisedome of the Egyptians and mighty in words and in deeds Act. 7.22 He lived in Pharaohs Court 40. years and then left the Court choosing rather to suffer affliction with the people of God c Act. 7.23 Heb. 11.24 25 26. He was a stranger a shepheard in the land of Madian 40. years Act. 7.29.30 Exod. 3. thence God called him to feed Iacob his people and Israel his inheritance He fed Israel most faithfully 40. years Numb 12.7 Heb. 3.2.5 being in the Church in the wildernesse Act. 7.38 with the Angel that spoke to him on Mount Sinai and with our fathers where he received the lively Oracles to give unto us and commanded us a law which is the inheritance of the Church of Iacob Deut. 33.4 Of all the Prophets that arose in Israel there was none like Moses whom God knew face to face Deut. 34.10 He dyed 120. years old his eye not being dimme nor his naturall strength abated and was buried of God no man knowing of his sepulcher to this day Deut. 34.5.6.7 MOSES wrote the Law of God in the five first Bookes called in Greek the Pentateuch i. e. The five-fold-volume At first it seemes to be written in one volume or Roll there being such a continued connection of Book with Book Exod. 1.1 Levit. 1.1 Num. 1.1 Deut. 1.1 But was afterwards according to the several subject matters therin contained divided into five severall Books Containing 1 An History of things past 2 A Covenant between God and his Church then present 3 And a Prophecy of further grace to come now exhibited by Iesus Christ Deut. 18.15 c. Iohn 5.46 and 1.17 In Propounding of which things as Ainsworth observes Moses hath a veile upon his glorious face for in the Histories are implied Allegories Gal. 2.24 And in the Lawes are types and shadows of good things to come the body whereof is of Christ Heb. 9.9 and 10.1 Col. 2.17 In Genesis which History endeth with Israels going downe into Egypt we have the image of a naturall man fallen from God into the bondage of sin In Exodus is the type of our Regeneration and State renewed by Iesus Christ. In Leviticus the shadow of our mortification whilst we are made sacrifices unto God In Numbers our spirituall warfare whereunto we are mustered and armed to ●ight the good fight of faith In Deuteronomie the Doctrine of our sanctification and Preparation to enter into our heavenly Canaan after Moses death by the conduct of Iesus the son of God So H. Ainsworth in his Preface before his Annotat. on Gen.