nor without them shall we be able to defend our selves or offend an enemy To give an instance or two Gen. 3.15 the Vulgar Latine Bellarmine and the School-boyes of Dâ—way say ipsa shee shall break we say ipse he shall break Now by having recourse to the Originall the doubt is eâ—sily answered The pronoun is Masculine â—His he or it i the seed Zera which in the Hebrew is of the Masculine Gender 't is not Hâ— shee in the Feminine Gender the promise is confined to Christ the promised seed this glory must not be given to his Mother who ingenuously confesseth him to be a Saviour to her selfe as well as unto others Luke 1.47 Thus the Rhemists would prove free-will from that Text Luke 2.14 Peace on earth to men of good will but what saies the Originall the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Gods free love to us but never our free will to good So Ephes. 2.10 the Vulgar Latine saies we are Gods workmanship created in Christ in operibus bonis in good works but our Translation saith to good works and so saith the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad non in Besides the tongues a sound and solid interpreter had need of Rhetorick to understand Tropes and figures which are frequent in Scripture also Logick to Analyse a Text Philosophy naturall morall oeconomicall with some knowledge in ecclesiasticall Histories all which rightly improved will give us great light into the Scripture 4. Ever observe very carefully the circumstances in a Text as who speaks when to whom the scope the end the matter especially observe the context what goes before and what followes The Rule of the Lawyers hold well here Iudicandum non est de jure ex sola line â. We must not judge of the Law by one line but observe the drift and scope of the place this gives great light to a Text and helps to overthrow many errors One sound Reason thus drawn from Scripture is of more worth and strength then the opinions of a thousand Chrysostoms Origens Austins c. Remember this distich of Glassius Quis scopus impellens sedes tempusque locusque modus haec soptem scripturae attendito loctor The Author Scope occasion Theam Time Place and next the Forme these seven let him attend that reads the Text. The Scripture lies not in the naked words or letters but in the true senic and scope of the words there lies the life and soule of the Scripture Mens legis est lex not the bare words but the meaning of the law is the Law 5. Darke and hard places are to be expounded by plain ones for the Scripture is both Text and glosâ—e and ever hath light in some place to clear the darknesâ—e of others one Scripture oft expounds but never contradicts another Amicae semper Scripturarum lites In Scripture there are places where thâ— Lamb may wade and the Elephant may swimme some places are clear and plaine to instruct our ignorance others are dark and difficult 2 Pet. 3.16 to quicken our diligence to make us dig and search Iohn 5.39 to make us fervent in Prayer humble in meditation to make us prize his word which containes in it such high and heavenly mysteries and to worke in us a love to the Ministery which God hath set apart for the opening of these mysteries If ever wee would be good Interpreters we must oft compare one place with another and dark places with plaine for what is obscure in one place is made plain in another so that the Scripture is the best expounder of it selfe thus Isa 51.1 look to the rock from whence you were hewne what 's that ver 2. to Abraham your Father and Sarah your Mother So Ioh. 6. Christ having spoken of eating his flesh presently adds that he spake of a spirituall not a corporall eating Thus the Lord in his wisedome hath left some things dark to exercise us that by search and comparing it with other Scriptures we might be at last acquainted with the whole Scripture and not rest contented with the knowledge of some part of it but might have it richly dwelling in us Hence he makes the Prophets to expound Moses and the Old Testament is explained in the New e. g. Exod. 3. I am that I am what 's that the Prophet Isaiah will tell you Isa. 48. I am the first and the last i the eternall Jehovah Thus Christ confutes the Devill by comparing one place with another Mat. 4.7 Those holy Levitâ—s Nehemiah 8.7 8 and Paul in the Acts 9.22 and 16.10 They gave the sense comparing Scripture with Scripture Parallell Texts like glasses set one against another cast a mutuall light and as the Lapidary brightneth his hard Diamond with the dust shaved from it selfe so must we clear hard Scriptures by others that are plaine and perspicuous as an acute and pious Divine hath wel observed 6. We must beware of taking those words literally which are to be understood figuratively or of taking things figuratively when they should be interpreted literally wee may not make figures where the Scripture makes none nor make it bleed with straining it too hard This was Origens fault sometimes he would take that literally which was to be understood mystically thus mistaking that place Matthew 19.12 Hee gelt himselfe and many times hee allegorizeth even plaine Scripture and therefore often misseth the true sense Now if a word admit of many significations by the scope and circumstances of the place we may find which is the most proper signification and where the Text will beare it wee may make use of both 7. All all our expositions must agree with the Analogy of Faith Romans 12. 6. Wee must Prophesie according to the proportion or analogy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Faith which is nothing else but the constant tenour of the Scripture in the plain points of Religion as the Articles of our Faith the Lords Prayer the Creed and the fundamentals in our Catechiâ—e all which are proved by cleare Scripture Now in expounding still have an eye to this and know that what ever interpretation contradicts this Analogy of Faith is alwaies false e. g. this is my body it cannot be true literally because it is contrary to the Analogy of Faith which tels us that Christs humane nature is ascended into Heaven and the heavens must containe him till his second comming Acts 3.21 it must therefore be understood figuratively So Rom. 12.20 to feed our enemy and give him drink are to be taken literally because they are agreeable to the Analogy of Faith but to heap coales of fire on his head must be taken figuratively because in the letter it is contrary to the sixth Co mandement So Mat. 5. 29. We should therefore take speciall care to be well grounded in the fundamentals and principles of Religion for ignorance is virtually every error Mat. 22.29 yee err not
observe 1. How they did a thing 2. When they did it 3. Where they did it 4. Why they did it as the learned Weemse hath well observed to whom I shall refer you for full satisfaction in this point See more Rule 50. 27. The order of time is not alwaies kept in Scripture but sometimes that is placed first which was done last the Saints looked more at the sâ—â—stance then at small circumstances in their writings and therefore the placing of things must not be strictly urged in Scripture for 't is usuall by a prolepsis or anticipation of time to relate that first which is last as Iohn 11.2 't is said Mary anointed the Lord yet 't is mentioned in the next Chapter per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est una de regulis ad intelligâ—ndam scripturam sanctam necessariis Luth. loci com p 75. 28. Arguments drawn from silent authority in matters of fact conclude nothing e. g. there is no mention made of Adams repentance of his sacrificing or performing any pious exercise whilst he lived on earth yet it doth not follow therefore he did none of these things We read of no parents Melchisedech had yet we cannot therefore conclude that he had none if all should be written the world it selfe could not containe the books Iohn 21. ult and therefore it will not follow because the Scripture doth not mention such a thing therefore it was not done 29. Hee that will understand the Proverbs must marke their opposition if Parables their scope if other places their dependance 30. Interrogations oft times are emphaticall and strong affirmations or negations as Gen. 4.7 if thou doe well shalt thou not be accepted this interrogative is in sense a vehement assertive or affirmative q. d. thou shalt surely be accepted both thou and thy sacrifice if thou dost well Thus Gen. 13.9 and 37.13 Ioshua 1.9 10 13. have not I commanded the i I have without all question assuredly commanded thee for this interrogation with the Hebrews is a strong affirmation So Gen. 37.13 2 Sam. 13.28 2 Kings 6.32 Iohn 4.35 Marke 12.24 and Ier. 23.23 24. 2. Sometimes they are strong denials as Gen. 18.14 is any thing too hard for God Mat. 12.26 Rom 3.3 and 10.14 15.3 Sometimes questions doe diminish and abate the sense Zech. 4.7 Who art thou O great mountaine thou lookest very big and great but who art thou I will tell thee O proud oppressâ—r and opposer of my people though in thy owne conceit thou art a Mountaine invisible unmoveable yet in my peoples eyes thou art but a mole-hill and shalt shortly be made a nothing even as a plain before them Thus when David would abate himselfe he cries who am I what is my house 2 Sam. 7.18 4. Sometimes they intend raise and heighten the sense by way of admiration Ps. 8.10 Exod. 15.11 Who is a God like unto thee let all the world if they can shew such a God as thou art So Mâ— 7.18 the question puts the brightest glory upon God in pardoning sin there is no sin-pardoning God but our God only 5. Sometimes they are expostulatory complain Ps. 22.1 Why hast thou forsaken me Ier. 12.1 Wherefore doth the way of the wicked prosper Is. 1.21 31. When the Scripture would strongly affirme it doth it oft times by denying the contrary So Isaiah 38.1 thou shalt dye and not live Ezek. 18. 21. i thou shalt certainly die Deut. 28.13 he shall make thee the head and not the taile Iohn 1.20 he confessed and denyed not Isaiah 39.4 Ier. 42.4 1 Iohn 1.5 't is very familiar with the Hebrews by affirming and denying to expresse the same thing for stronger confirmation of it Negatio contrarii auget vim affirmaâ—ionis Deut. 33.6 Pro. 30.11 1 Sam. 1.11 Iohn 20.27 32. The Scripture speaks many things negatively which are to be understood onely comparatively as Hos. 6.6 Mat. 9.13 I will have mercy and not sacrifice i comparatively I desire mercy rather than sacrifice So Ier. 31.34 they shall no more teach every man his neighbour The words must not be taken simply negativè for a pure negation as some Libertines would construe them but comparatively i there shall be farre greater knowledge and clearer light under the new Testament then was under the Old Isa. 11.9 not that there shall be no teaching at all for Christ hath given some to be Pastors and Teachers Ephes. 4.11 12. but in Gospell times they shall not onely be taught by men but they shall be taught inwardly and experimentally by God himselfe Isa. 54.13 his spirit shall lead them not onely unto but into truth Ioh. 16.13 So 1 Cor. 1.17 not to baptize i comparatively Christ sent mee rather to preach then to baptize 1 Iohn 3.18 love not in word onely but rather indeed and in truth Mark 9.37 he receives not me but him that sent me i he rather receives the father sending then me sent because he receives me for his sake Col. 3.23 doe it as to the Lord and not â—o men i rather to the Lord then to men because yee serve them for the Lord Christs sake 33. When the Hebrews would expresse any excellent great or glorious thing they oft join the name of God with it 't is a frequent Hebraisme Thus Abraham is called a Prince of God Gen. 23.6 i a mighty Prince the mountaines of God i high and excellent mountaines Exod. 3.1 and 4.27 Psal. 46.4 the City of God i a glorious City Psal. 36.6 So Cedars of God i tall Cedars Psal. 80.11 a river of God Psal. 65.10 wrastlings of God Gen. 30.5 Harps of God Rev. 15.2 i excellent Harps Res Dei Hebraeis dicuntur eximiae Deo Opt. Max. dignae Paraeus Thus great haile is called Gods haile El-gabbish So a strong Lion is called the Lion of God ariel 2 Sam. 23.20 Moses is said to be faire to God i exceeding faire Acts 7.20 So Nineveh was great to God i very great Ionah 3.3 34. When the literall sense is against any commandement of the Law then the words must not be taken properly else the Grammaticall and most immediate sense is ever soundest unlesse some apparent error in doctrine or mischiefe in manners follow for when a sense crosseth any truth taught in other Texts of Scripture 't is alwaies a false sense but if it agree with the Originall the scope of the place and the analogy of faith 't is good Austins counsell is good there are foure things saith he to be observed in exâ—ounding Scripture 1. Phrasis Scâ—ipâ—urae 2. Circumstâ—â—â—iae 3. Collatâ—â—â—â—orum locorum 4. Analogia â—â—dei 35. Words of fact are oft put for words of speech as Exod. 13.2 Sanctify the first born i command them to be sanctified Ier. 1.10 I have sent thee to destroy c. i to preach and thereby to declare that I the Lord will doe it Iohn 4.1 Christ is said to baptize i he
commanded his Disciples to doe it 36. 'T is usuall in Scripture to put the abstract for the concret to set forth the excellency of a thing Thus God tels Abraham that he shall not only be blessed sed erit ipsissima benedictio Gen. 12.2 i affluens omni benedictione non tam benedictus quà m ipsa benedictio dicitur So the Sanctum Sanctorum dicitur ab Hebâ—aeis sanctitas sanctitaetum i eximiè sanctum So Christ is called 1 Cor. 1.30 not righteous but Righteousnesse Sanctification c. i summus saptentissimus justificator sanctificator noster So 1 Cor. 15.50 and circumcision for the persons circumcised Rom. 4.9 Phil. 3.3 So abomination oft put for abominable Pro. 3.32 and 11.1 and 15 8.9 37 The conjunctive particle And doth not alwaies diâ—tinguish â—ivers things but is oft used by way of explanation as Mat. 3.11 he shall baptise you with the Holy Ghost and with fire i with the Holy Ghost which shall be like fire to purge out your drosse Iohn 3.5 except a man be born again of water and the spirit i with spirituall water or the spirit which is like water to cleanse cool and refresh us Spiritum aquam pro eodem posuit frequens loquendi mos est in Scriptura cum de spiritu fit mentio ad exprimendam ejus vim aquae vel ignis nomen adjungi Calvin 38. Where one and the same word is used in divers senses in divers places of Scripture the circumstances of the Text must judge and declare in what sense it is to be taken there 39. Whatsoever is truly and soundly collected from Scripture by good consequence is Scripture as though it were expressely written e. g. the word Trinity Sacrament Thou shalt baptize Infants are not literally and syllabically in Scripture yet since by good consequence they may be gathered from thence it is equivalent as if in so many letters they were written there Mat. 22.32 33. else disputations Sermons and books consonant to Scripture should not be credited See this more fully cleared in my Font-Guarded p 34 35. and Mr Sidenham against Anabapt p. 6 7 c. 40. Contemne not the judgement of those learned Godly Orthodox lights which God hath raised up in this latter age of the world whose names are pretious in the Church of God for their Piety and Fidelity in his work as Calvin Beza Bucer Bullinger Peter Martyr Wolphius Marlorate Musculus Zanchy Perkins Paraeus Piscator Rivet c. many green heads out of pride and selfe-conceitednesse contemne these famous lights and trust to their own wit and so run themselves on many rocks it 's good for young men especially at their first setting forth to make use of the labors of godly and Orthodox Divines not that I would have any to pin their faith on any mans sleeve be he never so godly or learned onely I would not have men rashly without good ground and strong reason to dissent from the common iudgement and received opinion of those whom the Church of God hath found faithfull in expounding Scripture 41. When the Scripture affirms a thing earnestly as being a matter of great concernment it useth to double the asseveration as Iohn 1.51 and 3.3 c. no Evangelist but Iohn useth this double affirmation and he useth it nineteen times in his Gospell this he did the rather to strengthen our beliefe and to shew how sparing he was of an oath and for the greater certainety of the thing As Pharaoh's dream was doubled to shew the certainty of it Gen 41.32 In Scripture there is a threefold Amen 1. Assenting Deut. 27.26 and 1 Cor. 14.16 2. Assuring Mat. 5.18 3. Assevering so here Amen when prefixed is a certaine and earnest asseveration when affixed at the end of our Prayers c. it notes our assent and assurance q. d. Quae ego dicâ— sunt Amen Amen i vera vera hoc est verissima certissima omni alia veritate veriora omni alia certitudine certiora à Lap. in Iohn 3.3 42. Suppositions in Scripture are no Positions when the speech is only Hypotheticall it concludes nothing for a conditionall proposition doth not simply affirme and therefore conclusions gathered from it as if it were affirmative will not hold e. g. Ezek. 18.24 If a righteous man turne from his righteousnesse Hence the Arminians conclude that a righteous man may fall from grace but 1. This is but a supposition and so concludes not 2. The Text doth not speak of Evangelicall righteousnesse but of a legall civill morall righteousnesse which may bee lost So Ezek. 14.14 iâ— Noah Iob and Daniel should pray for them c. it doth not therefore follow that the Saints departed doe pray for living Saints Mat. 11.21 22. if â—he mighty works which were wrought in thee had been done in Tyre and Sidon they had repented c. it doth not therefore follow that there was some inclination in Tyre and Sidon to repentance as Luke 19.37 if these should hold their peace the stones would speak it will not follow that therefore there was some inclination in the stones to speak 43. When the Scripture doubles any thing 1. In denouncing judgements it notes the certainty celerity and frequency of them as Gen. 2.17 dying thou shalt dye i thou shalt surely dye So Gen. 3.16 2. In promising mercies it notes reality and earnestnesse Isaiah 40.1 Ezek. 37.5 6. Isaiah 55.1 come come come Hab. 2.3 Hos. 2.19 thrice I will betroth thee the iteration implies affection intention and reality 3. In prophesies it notes the speedinesse and certainty of them Gen. 41.32 Exod. 3.7 Heb. 10.37 4. In Prayer it notes the servency and earnest desire of him that praies Iames 5.17 he prayed in prayer i he prayed earnestly many pray but they doe not pray in prayer Mat. 7.21 5. In Narrations and Repetitions they serve either for confirmation to assure us that the matter is true and worthy to be noted or else for explication the latter clause exegetically expounding the former as Deut. 11.22 usually it is emphatically as Ier. 18.18 come let us devise devises i let us be earnest and active to plot Ieremie's ruine So Iohn 9.4 I must work the works of him that sent me there is an emphasis in the expression and it notes Christs strong intention on the worke of God Ita conduplicat Paulus quaedam ad majorem emphasin maxime in gradibus comparationis idque ut plurimum excessum significet ut ad Phil. 1.23 multò magis meliùs i longè meliùs à Lap. So Eccl. 1.2 6. Sometimes it signifies distribution 1 Chro. 16. a gate and a gate i every gate and 2 Chro. 19 5. Levit. 17.3 a City and a City i every City Ezek. 14.4 man man i every man Levit. 18.6 Psal. 122.4 7. It notes variety or diversity as Pro. 20.20 a waight and a waight i divers waights an heart and an heart i a
not been learned men who by great paines and study obtained the knowledge of the Originals 3. Some insight in the Hebrew is necessary because it is that sacred Language in which the Old Testament was written besides it hath a certaine Idiome and peculiar form of speaking which cannot well be expressed in a translation without some losse all Authors being best and purest in that Language in which themselves writ 2. The emphasis and force of the word is more clearly seen in the Originall Text then in a translation 3. There aré great differences amongst Interpreters which cannot well be reconcilâ—d without some insight in the originals Thus in points of controversie when one saies it is thus and another thus we must then of necessity have recourse to the fountains 1. Because they are immediately sent from God to us by the Prophets and Apostles 2. The Apostles themselves did sometimes correct the translation of the 70 e. g. the 70 say I have called my sonnes but Maâ— 2.15 saith I have called my son out of Egypt 3. He that understands the Originall seeth with his owne eyes when he that peruseth translations sees with the eyes of others Scitâ— sanè claris ille Whitaker de Scripturâ controvers 1. Qu. 2. cap. 9. mihi p. 210. Ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprietatem vocabulorum intelligendam quae sanè admodum latè patet fontes sunt utiles nam in fontibus omnia sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quà m in quarumvis translationum rivulis c. cui suffagratur Epigrammatista Multum crede mihi refert à fonte bibatur Quae fluit an pigro quae stupet unda lacu Mart. v. plura apud Hyperium de ratione stud Theolog. l. 1. c. 9. Bowles Pastor Evangel l. 1. c. 11. p. 71. 2. The necessity of Arts and Sciences will appear if we look into the body of the Scripture 1 There are physicks in Genesis Iob Ecclesiastes how oft doe we read in Scripture of the Sunne Moon Stars Fire Haile Snow Winds Thunder Lightnings and also of Fowles Fishes Beasts Plants Trees Seas Fountaines Minerals besides many diseases as the Leprosie Palsiâ— Feaver Pestilence c. Without some insight in naturall Philosophy we cannoâ— so exactly know the nature of all these yea we shall find Ethicks in the Proverbs and Oeconomicks in Pauls Epistles Politicks in Sam. Kin. Geometry in the building of Solomons Temple and Astronomie in Iob c. with Metaphysicks of God Angels Truth Good c. Ad rem oppositâ— claris Ravanel Ea est scripturarum amplitudo ut res Metaphysicae Physicae â—stronomicae Geographicae Musicae Ethicae Oeconomicae Politicae imo ipsae Mechanicae quae ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectaâ—t passim contineantur Cut astipulatur doctiss à Lap S. Scripturahabet objectum omne scibile disciplinas omnes quâ—cquid sciri potest suo sinn complectâ—tur ideoque universitas quaedam est scientiarum scientias omnes vel formaliter vel eminenter continens v plura Alsted Praecog lib. 2. cap. 104. 206. Hyperium l. 1. c. 45. c. ☜ L. Verulam Advancement of Learning p. 44. to 48. nec non claris Schiblerus in proaemâ—o ad Metaphys c. 2. clarissimè â—vincit Philosophiam utilem esse ad Theologiam ac itidem Doctis Paraeus tripliâ—em fatetur esse Physicae usum 1. ad explicandos terminos Theologicos communes de rebus naturalibus 2. ad illustraudaâ— rerum naturalium cognitionem 3. ad adjuvandam cognitionem Dei quâ—a eju◠〈◊〉 sibilia ex visibilibu pervidentur Rom. 1.19 20. Paraeus in Colos. 2.8 ubi plura 2. Grammer is requisite to explain the words termes and phrases of Scripture 3. The Scripture also is ful of Rhetorick many Tropes and Figures are there what abundance of Metonymies Ironies Hyperboles Hypallages See Illyrious Claris. Script and Westhemerut The Scripture is full of learning and eloquence all the eloquence of Cicero and flowers of Demosthenes with the rest of those learned Heathen is but as chaffe to wheat and drosâ—e to refined gold for the Pen-men of Scripture were not simply men but men inspired with the Holy Ghost 4. Logick is necessary for analâ—sing defining dividing and more orderly resolution of a Text also for Argumentation and defence of the truth against an adversary The Apostle would have a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.15 to divide the word aright Now without some skill in Arts he 'll rather teare it with his teeth and pull it a sunder with his nailes then rightly divide it and although it be the spirit of God that helpeth us to the sence of Scripture in a spirituall saving way for we are not able by our will to beleeve it to apply it to conform to it yet as it is a Text consisting of words and a coherence to make up the sence so the instrumentall way to discover that is by the help of Arts and therefore those that are unlearned are said to â—â—rest the Scriptures 2 Pet. 3.16 to mangle and torture them to their own destruction as a reverend Divine hath wel observed neither is Logick a profane thing as some profane ones imagine for the Scripture it selfe useth many Logicall Arguments from the cauâ—e the effect the consequent from mercies judgements and from the Old Testament it s written c. e. g. God is a spirit Ergò he will be worshipped in spirit So he that commits sin is the servant of sin but yee commit sinne Ergò A good Shepherd laies down his life for his sheep but I saith Christ am that good shepherd Ergo See a clear syllogisme in the second figure Iohn 8.47 Whosoever is of God heareth Gods word but yee heare not his word Ergo yee are not of God This may stop the mouths oâ— some that say Christ never used Logick nor had any humane learning 5. Ecclesiasticall History is necessary many things in Scripture receive light from Iosephus Eusebius Q. Curtius Xenophon besides they will furnish a man with examples of Gods judgements on his enemies and his blessings on his people being rightly used they will much enrich a man They may be read at succisive houres for recreation after strong labour With what cautions and conditions they are to be read I shall for brevity sake referre you to two learned Authors Now as humane learning is necessary for the better understanding of the Scripture â—o without it we cannot understand many classicall Authors as Lactantius Ierom Austin Ambrose Basil c. who borrowed much of Cicero Quintilian Virgil And thus we see the usefulnesse and ornament of learning every way to which I shall add the testimonie of a sweet Divine whose judgement may peradventure take with some men more then another mans He that is learned in something saith he covets after more still and certainly none but ignorant people are enemies to learning those that never knew
â—ects but the scope of it is to shew that there wiâ—l be a mixture of good and bad in the Church to the end of the world 18. In Scripture many times lesse is spoken then is â— eaâ—r as Psal. 51.17 a broken heart God will not despise i he highly prizeth a broken heart So 1 Thes. 5.20 despise not prophesying i see that you highly prize the preaching of the word So Heb. 10 38. if any apostatise Gods soule will take no pleasure in them i hee detests and abhors them 1 Cor. 10.5 but with many of them God was not wel pleased i he was highly displeased Psal. 22.6 Pro. 24.23 't is not good i it 's very evil Exod. 20.7 not hold him guiltlesse i he will certainly punish him Mat. 12.32 never remitted i certainly punished 19. In Scripture there are also many hyperbolicall speeches by way of amplification as thy seed shall be as the sand of the Sea Gen. 32.12 1 Sam. 13.5 Psal. 78.27 as the starres of Heaven Heb. 11.12 as the dust of the earth Gen. 13.16 Numb 23.10 a land flowing with milk and hony Exod. 3.17 I will make your Heavens Iron and your earth brasse Levit. 26.19 Swifter then Eagles stronger then Lyons 2 Sam. 1.23 Iudges 20.16 Rivers of teares run down mine eyes Psal 119.136 not a tear or two but abundance of teares So Psal. 46.2 3. and Iohn 21. ult by these instances 't will be easie to observe more 20. Christ and his Apostles citing testimonies out of the Old Testament doe often follow the Septuagint rendring the sense but not the words because the Scripture lies not in the bare words and syllables but in the sense and meaning Hence sometimes they change something for illustration Thus Michah 5.1 compared with Mat. 2.6 Micah cals Bethlehem little in respect of outward pompe and riches Matthew cals it famous and great because Christ should be born there Thus Mal. 3.1 with Mat. 11.10 and Hos. 1.6 with Rom. 9.25 sometimes they omit a word sometimes they add something for explication sake as Mat. 2.15 23. and 26.31 Rom. 10.15 18 19 20 21. 1 Cor. 2.9 21. These words for ever and from Generation to Generation c. do oft signifie in Scripture phrase not eternity but onely that which shall endure a long time for some ages and Generations of men as Gen. 13.15 and 17.8 Exod. 28.29 Levit. 25.46 Deut. 15 17. 1 Chro. 15.2 Psal. 132.14 and so the word no more doth not totally deny but onely signifies many times some delaying of time as 1 Sam. 7.13 the Philistines came no more into the Coast of Israel how can this be when it is apparent they came divers times after both in the daies of Samuel Saul and David the answer is easie q. d. The Philistines were so shattered and broken by the immediate hand of God that they durst no more at this time adventure to set upon Israel So Isaiah 23.12 Ezek. 26.13 14. Tyre shall sing no more nor be built any more yet after some time shee was re-built and returned to her former mirth and Merchandise 22. False unprofitable uselesse things in Scripture-dialect are accounted as no things thus a wicked gracelesse unrighteous man is accounted as no man Ieremy 5.1 run to and fro through the streets of Ierusalem and see if you can find a man why the streets were full of men yea but because they were not good men God accounts them as no men Thus the wicked are said to have no heart Hos 7.11 i. no heart to goodness and then as good have no heart at all Thus the wicked are said not to hear the law because they doe not hear it rightly obediently Thus the Priests are said not to know the Lord Ier. 2.8 they were Priests and so could not be totally ignorant but because their knowledge was meerly notionall and speculative without obedience and practise God esteems it as no knowledge 23. By an Euphemismus or Anti-phrasis the Scriptures sometimes put a faire name on a foule vice Thus I Kin. 21.13 Naboth is said to blesse God and the King i to curse them So Iob 1.5 it may be my sons have sinned and Baruch have blessed God i have â—ursed him Thus the vessell wherein Nature doth ease it selfe is vailed with the periphrasis a vessell wherein is no pleasure Ier. 22.28 Hos. 8.8 So Deut. 23.15 Iudges 3.24 and 14.18 Iob 31.10 Psal. 51. Title David went in to Bathshebah So Rom. 1.24 26 27. 24. 'T is a safe way where a Text admits of many but not contrary senses to take in all lest we misse the meaning where no reason doth constrain we are not to restrain the words but may take them in the largest sense if there be nothing to hinder us neither matter phrase context or scope nothing contrary to other Scriptures nor the analogy of faith then may you take all for in a Scripture which may without impeachment of any truth admit divers senses I may not be so positive in one as to reject all others e. g. Pro. 23.23 buy the truth what truth why truth in judgement truth in affection truth in doctrine truth in discipline truth in words and truth in works all these must we labour for but the two first being most genuine and the foundation of all the rest are principally to be sought after So Ephes. 5.16 Redeem the time why but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opportunitas temporis yet because the word is taken promiscuously in the New Testament we may make use of both and say redeem time and especially the seasons of time Thus in that much tortured Text 1 Cor. 12.7 There was given me a thorn in the flesh the messenger of Satan to buffet me Interpreters vary here very much so many men so many opinions so that as one saith in a like case I think this Text had been clearer if some had never medled with it especially the Ancients are much mistaken about this thorn in the flesh c. 1. Some of them thinke it to be some bodily sickness some say 't was a perpetuall head-ach others the gout or a paine in the small guts or weaknesse of stomack or fleshly lusts or at least some disease laid on him by the Devill these are most of them ridiculous Would the magnanimous Apostle think wee that had gone thorough so many difficulties and dangers have begged so oft and earnestly to be delivered from a poor disease nor is it probable that so mortified so laborious so temperate a man should be troubled with lust or if it had been so no doubt but he would have used that remedy which he prescribed to others in that case 1 Cor. 7 9. besides the remedy being spirituall v 9. it is not probable that the malady was corporall others think this thorn to be some cruell persecutor such as Alexander the Copper-Smith of whom he oft complaines 2 Tim. 4.14 he by his persecution
21 Euphemismus what Rule 23 Examples when they bind Rule 26 50 Exegesis what it is and when used See in the figures Expound one place by another Epanelepsis Epanados Epanorthâ—sis Epistrophe Epizeuxis c. See in the Figures F. FIgures in Scripture expounded See the Appendix in the end Wee must not take figurative for proper speeches Rule 6. Future Tense put in the Imperative Mood Rule 15 G. GEnitive Case put for Adjectives Rule 12 God added to a thing notes its excellency Rule 33 H. THâ—re is an harmony in the Scripture Rule 48 Heart what it implies See Metonymia subjecti Read with humble Hearts Rule 8 Humane Learning its excellency with many Arguments in defence of it c. See the Preface Hyperbole Rule 19. See the Figure Hypotheticall speeches conclude not Rule 43 Hypallage and Hysterologia See in the Figures I. IMperative Mood oft put for the Optative Rule 46 Interrogations their manifold use in Scripture Rule 30 Irony See that Figure K. WOrds of knowledge imply the affection Rule 11 L. LAnguages needfull Rule 3 Law seventeen Rules to expound it at the enâ— of Rule 57 The judgement of the godly learned to be prized Rule 40. M. MEasures and weights in Scripture what Rule 44 Mâ—iâ—sis what Rule 18. See the Figure Modest Termes in Scripture Rule 23 Moses put for his writings See Metonymia efficientis Mimesis Metalepsis Metaphora Metonymia Mycterismus See in the figures N. NAaman whether he sinned Rule 14 No more how used Rule 21 None put for few Rule 52 Not put comparatively Rule 32 Numbers how used Rule 25 P. PArable how used Rule 17 Paranomasia Periphrasis Prolepsis Prosopopaeia Polysyndeton c. See in the Figures Things put in the present Tense signifying certainty Rule 53 Men partake of other mens sins seven waâ—es Rule 9 in expoâ—â—ding the Law Practise the best way to understand Scripture Rule 10 Prayer needfull to understand Scripture Rule 2 One proper name is given to severall persons Rule 13 Q. Questions in Scripture what they signifie Rule 30 R. RAther not alwaies comparative Rule 32. and 54 Who are righteous overmuch where that much controverted Text Eccl. 7.16 is explained Rule 14 S. SAcraments have the names of the things signified See Metonymia subjectâ— Expound Scripture in the largest sense Rule 24 The Sense kept not alwaies the words Rule 20 Scripture oft affirmes by denying the contrary Rule 31 The Scope of a Text must be observed Rule 14. Bring a spirituall mind to the reading of Scripture Rule 1 Synecdoche Generis speciei c. See the Appendix T. THorn in the flesh what it is where that perplexed Text 2 Cor. 12.7 is fully explained Rule 24 Vntill oft signifies in Scripture eternity Rule 51 Uselesse things are oft accounted as no things Rule 22. W. WOrds of fact oft put for words of speech Rule 35 HISTRIO-MASTIX A whip for WEBSTER as 't is conceived the Quondam PLAYER OR An examination of one Iohn Websters delusive Examen of Academies where the Sophistry Vanity and insufficiency of his New-found-light tending to the subversion of Universities Philosophers Physitians Magistrates Ministers is briefly discovered the contrary truth asserted In the end there is annexed an elaborate defence of Logick by a very Learned Pen. Phil. 3.2 Beware of Dogs beware of evill workers who hatch the Cockatrice eggs and weave the Spiders Web hee that eateth of their eggs dyeth and that which is crusht breaketh out into a Viper Isaiah 59.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mortalibus omnibus doctrina est honori Qui veritati contradicunt in sua vanitate decepti decipiunt ranae sunt taedium quixem afferentes auribus nullos autem praebentes cibos mentibus August de convenient Decalogi London Printed in the Year 1654. The Preface to the Reader Courteous Reader AFter I had finisht my Vindiciae LiteraruÌ„ or Schools Guarded my Stationer sent me downe one Webster an enemy to Arts and Artists desiring me to send some briefe Answer to it upon this I fell to examine Websters Examen and found him so soul false bitter against Humane Learning and Vniversities both which I defended in my Vindiciae that I thought it convenient to vindicate what I had asserted and to leave the Logicall and Philosophicall part to be examined by those whom it more especially concerned which since I penned my discourse I find to be done so elaborately and accuratly by two very learned pens in their Vindiciae Academiarum that I was resolved to lay my own Answer by and had done so but that I received a very learned defence of Aristotelian Logick which I judged worthy of the publick view If thou reap any benefit by this Tract let God have the praise and the Reverend â—cute Logician thy thanks whose elaborate Animadversions have drawn this from thy Friend and Servant in the Lord THOMAS HALL Kingsnorton Sâ—pâ—eâ—b 4. 1654. Examen Examinis OR A word to Mr Webster concerning his examination of ACADEMIES SIR Hercules for in that Title I perceiue you glory in your Epistle to the Universities you tell us that you never feared any Adversary for his supposed strength and if any one inquire Who or What you are you tell him that you are neither Prelaticall Presbyterian nor Independent But what shall we then call you if any one aske tell him say you that Hercules is easily known by his foot and the Lyon by his paw c. We see then who you are viz. an Herculean-Leveller a Famalisticall Lion a dissembling Fryar a Profane Stage-Player and professed friend to Judicial Astrology and Aâ—â—rologers such as lying Ly-ly Booker Culpepper c. A great stickler for the fire and Furnace of Chymestry for Magick and Physiognomy c. I must confesse I never â—et saw your person but let me tell you I have seen your Lions paw and Levelling club wherewith you think to beat down Universities Humane Learning c. and in their stead to set up your owne Idle and Addle conceits What spirit leads you appeares page 8 of your book where you tell us Arrius is called a Heretick but you question how justly a tender conscienced nâ—an indeed but as for the Orthodox Wo to â—hem for you tell us they all wrest the Scriptures to make good their Tenents a heavy charge could you make it good The Proverb saies Ne Hercules contra duos sed tâ—â— contra ducentos imo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Hercules may not â—ight against two what an Hercules are you that dare oppose more then two thousand and Goliath-like bid defiance to all the Academies and Armies of the living God you tel us plainly that in your â—igh flowne conceit Homo is a common name to all men All those viri Dei those holy-learned men of God which are in the Land if they be not of your Familisticall-Levelling-Magicall temper they are all in your eye but hâ—mines plebeian low and common men c. How much better had it become
doe nothing without the Prophets direction and approbation 2. Whereas before he was an Idolater and sacrificed to false-gods now he resolves to worship onely the true God ver 17. and if so is it likely that hee would desire a toleration to sinne or doth he not rather beg pardon for his former Idolatry for the words may be read in the Preter Tense as well as in the Future q. d. the Lord pardon thy servant that when my Master went to the house of Rimmon to worship there and leaned on my hand and I bowed my selfe c. 3. Naamans bowing was not a Religious worship given to the Idol for he had openly disclaimed all Idolatry before but his bowing was onely in a civill respect that the King might lean on his shoulders and this he did as Mr Perkins well observes with open and publick protestation that he would worship none but the true God and therefore to him he resolves to build an Altar in his own Country 4. The Prophet would never have bid him goe in peace had he begged for a toleration in Idolatry for what peace can there be to the wicked Ob. He begs for pardon therefore he sinned in what he did Ans. He being tender conscienc'd and scrupulous as most young converts are craves pardon for this his bowing though but in a civill respect as fearing it might be interpreted a Religious worshipping of the Idol c. This is a charitative interpretation and they say it is best offending on this hand love takes doubtfull things in the best sense Take but one more perplexed Text and I have done Eccl. 7.16 Be not righteous over-much c. 1. Say some these are not the words of Solomon but of the Atheist and carnall Polititian who hearing ver 15. of the righteous mans perishing in his righteousnesse and the wicked mans prolonging his daies presently the carnall man with his corrupt reason concludes Be not then righteous over much q. d. seeing righteous men fare so ill carry things with indifferency and be not too precise and too holy and more wise then other men be discreet and wary lest thou bring thy selfe into danger and trouble 2. Say others here is condemned all rigour in Justicâ— whether vindictive distributive or commutative Magistrates must not be too severe in executing extream justice on every slight occasion and sin of infirmity but they must use a discreet moderation and equity not being too severe on the one hand nor yet too remisse in sparing or favouring wickednesse on the other hand So private persons must not stand too much upon their own right nor yet suffer their innocence to be too much wronged but in charity and wise integrity we should yield sometimes to others considering our humane frailty 3. Some conceive that here is condemned curiosity and carelessnesse q.d. doe not curiously search into those mysteries which are not revealed lest by thy pride and curiosity thou bring Gods judgements on thy selfe nor yet be so wicked and carelesse as to neglect the truth that is revealed 4. Say others here is condemned not true righteousnesse or true wisedome for so we can never be too righteous too wise or too religious and forward in justice as it is justice wee cannot exceed though in respect of the circumstances as the persons to whom when and where we do justice we may exceed or come short as Pro. 17.17 to condemne the just is the excesse and to spare the wicked is the defect of justice but Solomon here condemnes phariâ—aicall righteousnesse when men are not content with the righteousnesse which Gods word reveales but out of their pride and selfe-conceitednesse they will have a righteousnesse of their own beyond the word thus the Pharisces trusted so much to their owne righteousnesse traditions and works that they contemned Christ. These these are the men that are over-righteous such are Papists and all will-worshippers with their merits works of supererogation c. Thus the Anabaptists are over-righteous and rigid they boast of their perfection when he that hath but halfe an eye may plainly see their grosse imperfections they tell us that the Church must not be a mixt society they â— ust all be Saints reall Saints say some c. What is this but to be over-wise even wise above that which is written Vanitas â—îc notatuâ— hypocritarum ostenâ—antium non suas vir utes sed virtutum umbras quibus prae aliis semper apparere student R gidi sâ—lâ—nt esse viriutis satellites praecones neque satis est iâ—â—is si sint reâ—iquis similes qui nâ—scio quia peculiare semper affectant â—ayus in locum Though I shall condemne none of these opinions yet the second and the last in my judgement are most sound agreeing best with the context and analogy of faith 15. The Hebrews often use the Imperative Mood for the Future Tense to shew the certainty of a thing as Amos 5.6 Seek the Lord and live yee i yee shall certainly live So Deut. 32.49.50 The Lord bids Moses goe up to Mâ—unt Neoo and dye there i thou shalt certainly dye there and on the contrary they sometimes put the Future Tense for the Imperative Mood as Exod. 20. thou shalt not kill steal c. for doe not kill steal c. So Mal. 2.7 shall preserve knowledge i let them preserve knowledge 16. Then a thing is said to be done in Scripture phrase when it begins to be done Thus Ieremy tels the people that after 70 years captivity in Babylon they should returne from thence yet many were left in Babylon after that time but because the returne from thence beganne that year therefore it s said to be done then Thus Christ is said to be crucified at the third houre Marke 15.25 becauâ—e the Jews then cryed crucifie him crucifie him and Pilate consented to them commanding that he should be scouâ—ged and as it were prepared for the Crosse but at the end of the third houre the sixth beginning Pilate juridically condemned him and presently they crucified him Marke then declares the originall and beginning of Christs Crucifying at the third houre but Matthew 27 46 with the rest set forth the execution and complement of it at the sixth houre or dividing the day into four quarters 3 houres to each quarter it was in the third of them that Christ was Crucified 17. In Parables we must alwaies look more to the sense and scope then to the letter Now in a Parable there are three things considerable 1. Cortex the words and termes 2. Radix the scope it aimes at 3. Fructus the fruit which may be gathered from thence Hence we say that borrowed speeches make no grounded Arguments they illustrate but they prove nothing they are comparisons but not foundations Thus Mat. 13.24 25 c. The Parable of the Tares mixed with the Wheat doth not argue a toleration of all
and reproaches seemed to be the Devils agent to buffet him but this sense is stil too narrow for these were but externall thorns of which the Apostle used to glory and not complain 3. Others more genuinely take it metaphorically for internall temptations which are fitly called buffetings because they come so thick upon a man that he can hardly take breath the Devil dogs good hearts with foulest lusts sometimes with Atheisme Idolatry blasphemy c. in all or any of which if the soul be meerly passive as the word buffeting here implies they are Satans sins our crosses onely and therefore the most pious and judicious doe conceive this thorn in the flesh messenger of Satan to be some inward corruption edg'd with a temptation which Satan stirred up in his heart to vex him or originall corruption set on by the Devil others conceive it to be a wound in the spirit the sting of conscience pressing him downe to the lowest hell in his own sense who before was taken up to the highest heavens and this seems best to agree with the scope of the place for ver 7. he tels us that he had abundance of Revelations ias at his first conversion Acts 9.5 2. When hee was called to Macedonia Acts 16.9 3. When he went to Corinth Acts 18.9 4. When he was sent to the Gentiles Acts 22.17 5. When he was in danger of shipwrack Acts 27.23 and here when he was caught up into the third Heaven v. 2. Now lest the Apostle should be exalted above measure he doubles that saying God in his wisedome lets Satan loose upon him to humble him to buffet and vex him and keep him low now because this somewhat hindered him for a while in the chearfull discharge of his calling it 's fitly compar'd to a thorne in the foot with which a man cannot goe but lamely and with very great paine c. Briefly the Paraphrase may be this q. d. God hath vouchsafed me many glorious Revelations with the number of which lest I should be exalted and too much puffed up as our fraile nature is easily transported there was through the holy permission and wise ordination of God way given to some strong and violent corruption edged with a temptation from Satan to humble and afflict me lest I should be exalted above measure whereupon I oft and earnestly besought God that he would be pleased to rebuke the â—empter and to free me from those violent injections which Satan darted in upon me and from those troublesome suggestions of the fiend But he said unto me content thy selfe to wrastle a while with this temptation knowing that 't is sufficient that I doe by my power defend thee and by my grace uphold thee from the prevailing power thereof besides the glory of my power will be the more seen in thy weaknesse c. Now when Paul saw that God gained glory and himselfe humility by it he was contented to beare it yea he resolves to glory in it since he saw it was a medicine to cure him of pride and not a poyson to destroy him So that here as in a glass we may see why the Lord suffers his choisest servants to be vext by Satan and afflicted with variety of temptations viz. to hide pride from their eyes and to keep their graces in exercise I shall shut up all with that excellent counsell of Musculus on the place Cogitandum est hîc prohomini quà m proclive sit carni ut propter qualemcúnque praerogativam infletur ac superbiat etenim si hoc erat Apostolo tot laboribus ac periculis depresso úsque adeò timendum ut singulari quadam antidoto opus haberet per quod contra tentationem superbiae in humilitate ac modestia contineretur quid nobis non est multo timendum amplius qui et si parem revelationum excellentiam consequuti ron sumus multò tamen minus habenius roboris ad resistendum tentationibus superbiae quantumcunque levibus ac minutis quà m habuerit ille contra tam graves superbiendi occasiones Quare admoâ—um desipiunt qui studio dignitates ac honores in hoc saeculo ambiunt non considerantes quantis seipsi periculis obnoxios reddant Now in this variety of opinions I shall leave the judicious Reader to his choice Ego enim facilè patior unumquemque abundare suo sensu Luther 25. Some numbers in Scripture have a kind of eminency and excellency in them especially these three Three Six and Seven Hence the Scripture when they would inlarge or multiply the sense they use one of these numbers Thus Ier. 7.4 They cry the Temple of the Lord the Temple the Temple i they did oft repeat that word So Ier. 22.29 O earth earth earth heare the word of the Lord that threefold repetition makes the speech more emphaticall and vigorous So Ezek. 21.27 I will overturne overturne overturne it i I will mightily and surely overturn it So when the Angell would shew the greatnesse of Gods plagues he cries wo wo wo Rev. 8.13 Thus Eccl. 4.12 a threefold cord i a cord of many folds So the most holy God is proclaimed the thrice Holy God Isaiah 6.3 Thus even Heathen Authors have used the word and when we would expresse the greatnesse of a mans happinesse or honour wee stile him thrice happy thrice honourable c. Thus the number three implies compleatnesse and excellency as Exod. 23 14 17. and 25.32 and 27.1 Deut. 17.6 and 19.7 9. 2. The number six notes perfection as may be seen in the worke of Creation the Lord could as easily have made the world in a moment as in six daies but the Lord saw it good to take a compleat number of daies for so compleat a work Gen. 1. uâ—t Thus when the Lord would bring a full and compleat judgement on wicked Gog Ezek. 39.2 sextabo te I will smite thee with six plagues as in the Margin of our Bibles i I will punish thee full sorely 3. Seven is a famous number implying 1. multitude 2 perfection Levit. 26.18 21 24 28. I will plague you yet seven times more i many times more or more extreaâ—ely Deut. 28.7 they shall flee before thee seven waies i many ways a certain number for an uncertain Gen. 4.15 vengeance shall be taken on him seven-fold i he shall have manifold punishment Ruth 4.15 better to thee then seven sons i then many sons So Psal. 12.6 and 119.164 Pro. 24.16 and 26.25 falleth seven times i he falleth oft into trouble yet riseth againe 1 Sam. 2 5. the barren hath borne seven i many shee is a compleat mother and hath a flourishing family So Micah 5.5 Zech. 3.9 Mat. 12.45 seven unclean spirits i a multitude of Devils c. 26. Ordinary examples of the Saints approved in Scripture being against no generall precept have the force of a generall rule and are to be followed yet in following examples we must
as Barac signifies to blesse or curse Chesed signifies piety or impiety Levit. 20.17 but Psal. 106.1 it signifies goodnesse Exclamatio is that whereby we expresse our affection It is sometimes used per modum optationis when wee earnestly desire a thing as 1 Chro. 11.17 Oh that one would give me of the water of the Well of Bethleem Isaiah 64.1 O that thou wouldâ—t rend the Heavens and come down Psal. 84.1 2. Per modum admirationis by way of admiration as Rom. 11.33 O the depth of the riches both of the wisedome and knowledge of God! 3. Per modum objurgationis by way of reproof as Gal. 3.1 O foolish Galathians who hath bewitched you So Acts 7 51 52. 4. Per modum Dolentis by way of lamentation Rom. 7.24 Oh wretched man that I am c. Exegesis it is usuall with the Scripture having said a thing in one member of a sentence to repeat the same againe by way of explication or confirmation in the later part as Psal 6.8 9. and 33. 10. 2 Kings 20.3 Remember O Lord how I have walked before thee in truth what 's that anâ— with a perfect heart and have done that which is right in thy sight So Isaiah 3.4 9. and 14.13 14. Iohn 1.3 Rom. 11.7 8. God hath given them the spirit of slumber what 's that eyes that they should not see and eares that they should not hear So 2 Tim. 3.1 he tels us in generall that the last dayes shall be perillous then verse 2 3 4 5. he tels what particular vices should raign and make the times so perillous Yea such is the goodnesse of God to his people that when the Scripture hath spoken any thing darkly it useth oft times to join some plain thing to give light to it as Isaiah 51.1 what is somewhat dark in that verse is presently explained in the second So Deut. 7.3 they must not match with Idolaters why so vâ— 4 6. First because by this meanes they will draw you to worship their gods 2. This will provoke God to anger 3. You are an holy people sequestred for Gods speciall service c. Thus oft not alwaies we have the sense at hand yet sometimes wee must search and goe farther off to finde out the sense of some places which wee read Hendyadys when one thing is divided into two as Mat. 4.16 in the region and shadow of death for the shady region of death So Mat. 20.20 Worshipping and desiring i desiring by worshipping Hypallage when the order of the words is changed as Iob 17.4 thou hast hid their heart from understanding i thou hast hid understanding from their heart So Isaiah 1.3 the Asse knowes his Masters crib or he knowes the Master who feeds him in his crib So Heb. 3.13 through the deceitfulnesse of sin i by deceitfull sin Hysterologia or Hysteron-Proteron is a placing of that before which should be after and somethings after which should bee before The Pen men of Scripture doe not alwaies observe the just order of things but the truth of the History they set them down in that order in which they came to their minds and not in that order which they fell out in Psal 7.14 he travelleth with iniquity and hath conceived mischiefe Here the birth is set before the conception See more in Rule 27 Hyperbole is two-fold 1 Auxésis when we increase the signification of a speech So Gen. 29.31 Iacob is said to hate Leah when he only neglected her and loved her lesse So Mat. 10.37 compared with Luke 14.26 and Iohn 12.25 We must not simply hate father mother life c. but comparatively when they come in competition with Christ. So Pro. 13.24 he that spares the rod hates his son i he doth not truly love him that lets him goe astray to his own destruction and so acts the part of one that hates him Thus Gen. 13.16 Abrahams seed shall be as the dust of the earth and starres of Heaven i his posterity shall be very many So Psal. 51.7 whiter then snow Lam. 4.7 whiter then milke more ruddy then Rubies So 2 Sam. 1.23 swifter then Eagles stronger then Lyons 2 Sam. 2.18 swift as a Roe Isaiah 49.2 I have laboured in vaine yet not altogether in vain though for little good So Gen. 11.4 and 13.10 Isaiah 7.15 25. Ioel. 3.18 the hils shall flow with milk and the mountaines with wine So Canaan was stiled a Land flowing with milk and honey Numb 13.27 32 33. Cities fenced up to Heaven Deut. 9.1 So Psal. 107.26 they mount up to Heaven and goe downe to the depths i they are sorely tossed up and downe Gal. 4 15. ye would have plucked out your own eyes and have given them me 't is a proverbial speech q.d. you would have parted with your dearest things to have done me good Iohn 21.25 the whole world would not containe the books i they would be very many Iohn 12.19 the whole world goeth after him i many follow him Luke 18.1 Pray alwaies i bee constant and persevere in the duty Mat. 6.3 Acts 2.5 Mat. 19.24 it 's easier for a Camell to go through the eye of a needle See more Rule 19. 2. Meâ—ósis Litote Tapinósis when lesse is spoken and more is meant Pro. 3.11 despise not the Lords correction i highly esteem it Rom 2.4 despise not the riches of his goodnesse i prize it highly Mal. 2.14 shee is thy companion i thy chiefest and choicest companion Heb. 13.4 whoremongers and adulterers God will judge i he will plague them here and condemne them hereafter Heb. 10.38 my soul shall take no pleasure in him i I greatly abhorre him Psal. 105.15 Touch not mine anointed i hurt them not 1 Sam. 24.14 whom dost thou pursue a dead dog a â—â—ea i a poor weak contemptible person Mat. 7.23 depart from me I know you not i I detest you and will for ever punish you Marke 3.29 shall never be forgiven i shall be eternally punished Mat. 12.20 a bruised reed he will not break i he will cherish and preserve it Psal. 5.4 5. thou art a God that takest no pleasure in wickednesse i thou greatly hatest it Iohn 11.11 Lazarus sleeps i is dead Levit. 26.36 thou shalt fly at the shaking of a leaf Rom. 4.19 not weak in faith i very strong in faith Revel 12.11 they loved not their lives unto the death i they exposed their lives to all danger for the cause of Christ. 1 Cor. 10.5 with many of them God was not well pleased i he was highly displeased See more Rule 18. Insinuation is a holy Rheroricall winding our selves into mens affections sometimes by loving and sweet compellations as Rom. 12.1 I beseech you brethren Sometimes by appeal as 1 Cor. 11.13 Iudge in your selves is it comely Sometimes by Anticipation as Acts 26.27 beleevest thou the Prophets I know thou beleevest he would even perswade him that he beleeved and verse 29. I would to God that not onely
Maâ—â— See more fully Mr Baxters CC. Direction 26. V. Pagnin l. 3. instâ—â— cap. 12. Res tum demùm dicuntur fieri cum incipiaâ— manifestari Reg. Patrum Tò crucifixerunt actum inchoatum significat non perfectum â— Lap. in Iohn 19.14 In illis quae Metaphoricè dicuntur non oportet accipere similitudinens secundum omnia Reg. Schola Theologia symbolica sive parabolica non est argumentativa Aquinas Meiósis Iob 5.17 1 Tim. 4.12 and Tit. 2.15 1 Sam. 12 21. which cannot profit i which will greatly hurt you Ier. 32.35 which I have not commanded i I have seveerly forbidden Scriptores sacri in â—itandis V. T. testimoniis non tam verba sequuntur aut numerant quà m expendunt sententias quae si serventur de verborum qualitate ac numero non laborant Sanctius Christ and his Apostles did follow the Septuagint which gives the sense and not the words See more fully Weemsee Iewish Synag c. 4. p. 61 c. D. Prid. fascicul cont Q. 3 page 24. 1 Aeternum pro diuturno Hyperbole 2. Typicè aeternum So Canaan was a type of Heaven an eternal inheritance 3. Catachrestâ—e aeternum that which endured a long time was said to be eternall thus circumcision was a covenant for ever i till Christ came Weemse 1 Vol. p. 259. See Mr Leigh Heb. Crit. in verbo Gâ—olam p. 374. fol. V. plura apud Sâ—lmeron Prolegomen 13. formul 29. See more Weemse 1. Vol. l. 2. c. 3. p. 247 c. Nescio an hic locus â—acilior suisset si nemo cum exposuisset Maldonat Caro hîc meo judicio non corpus sed partem animae nondum regeneratam significat q. d. mihi daâ—us est stimulus quo caro mea pungeretur neque enim adhuc sum ad ò spiritualis cum obnxious sim tentationibus sâ—cundum carnem Calvin in locum * Hoc in meditato habeant qui praestant eximiis virtutibus si qua habeant admissa vitia si quibus odiis impetantur si quibus sugillâ—entur maledictis non tantùm â—erulas essâ—caelâ—stis mâ—gistri sâ—d colaphos qui verecundtam incutiant retundâ—â— omne suâ—erbâ—â— seraciam Calv. in locum * By the messsenger of Satan some conceive iâ— meant some sin whereunto Paul was tempted as a means to keep him humble for nothing is matter of so great humiliation to a gracious hearâ— as the feeling of the power and strength of sin within it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est aculeus corporâ—â—nhaerâ—ns vel spinâ— pedem pungens Ego sub hoc vocabulo compâ—â—hendi arbitror omne genus tentaâ—â—oâ—nis quo Paulâ— exerâ—â—batur Calvin Attendant omnes pii quantum sit superbâ—ae venenum quod non poâ—â—â—â— nisi veneno curaâ—i Aug. Consideâ—emus diligenter quis hîc loquatur vicerat tot pâ—ricula tormenta alia mala triumphum de omnibus Christi hostibus egerat expulerat mortis timorem mundum renuntiaverat necdum tamen subegerat penitùs suâ—erbiam imò adâ—ò anceps illi certamen restabat ut vincere non posset nisi colaphis caesus Calv in locum Numerus Ternarius symbolum est multitudinis universitatis tria enim sum oÌ„nia scilicet pâ—â—ma Aris. O térque quantérque beati Virg. Agit de pleno Gog interâ—â—u excidio à Lap Numerus sep tenarius significat in scripturis 1. Multitudinem 2. Perfectionem Percuâ—am vos plenâ perfectâ multiplici plagâ à Lap. V. Seâ—â—enarii numeri vim apud Anl. Gell. l. 3 c. 10. Weemse Iewish synag l 2 ch 5. p. 265. In scriptura non est prius posterius Tò unxit accipitur non de unctione praeterita sed futura per anticipationem à Lap. Argumentum ab authoritate â—egâ—nte sed non ab authoritate negativa vâ—let in Theologicis There are five kinds of questions in Scripture 1. Q. Dubitans a doubting question as Psal 77.7 8. 2. Q. Docens â— teachiâ—g Q. Is. 60.8 it teacheth us the multitude of those thâ—t shall â—lâ—ck after the means of grace 3. Qu Discâ—ns Maâ—k 10 16. he desiâ—es to learn the way to Heaven So Acts 2.37 4. Q. Aâ—â—irmans 2 Kin. 12 19. 14.18 Ier. 23.29 5. Q. Negans as Psa. 19.12 who can understand his errours i no man can understand the full depth of them Abbot See more fully â— Hyric Cla. de Tropis p. 211. Epitasis sive auxésis est non vulgaris cum affirmatur aliquid contrarii ipsius adjungitur negatio Sanct. * i Deus est lux purissima * So Iohn 6 4â— and Heb. 8 11. 1 Cor. 3. â— and 15 10. So Gen. 32.28 i he shall rather be called Israel then Iacob Pr. 8 10 i buy wisedome rather then gold Luke 14.12 13. i rather the â—oâ—r then the rich Eph. 6.12 Luke 9.56 Ioh. 3.17 q. d. they shall not eveâ—y man teach his neighbour so obscuâ—ely by Ceremonies Types and Figures So Psal. 51.16.17 the words must not be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutè sed comparatè q.d. t is not so much the outward as the Inward sacrifice which God requires In coÌ„parationibus saepè negatur illud quod noÌ„ est excludendum sed tantùm alteri postponendum Dav. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est epitheton omnis rei admirandae magnae Wemsee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si videtur flagitium jubere aut beneficentiam vitare â—igurata est locutio Aug. When the literall sense is against modesty piety or good manners it must be left Weemse 1 Vol. l. 2. c. 1. p. 232. Aug. de Doct. Christ. l. 3. c. 16. Erit Bâ—racha benedictio i ita plenè per omnia benedictus ut videatur esse ipsa benedictio à Lap. Rom. 1.25 veritas pro vero cultu mendacium pro falso Talis Hebraismus plerúmque est significantior ut scelus pro scelesto steâ— quui â—inium pro curpi Conjunctio non semper diversa distinguit sed expositivae particulae saepè vicem gerit perfiguram quam vocant Hendiadis And is oft taken comparatively for much more as Psal. 125.2 And the Lord is about his people q. d. as the Mountaines are about Ierusalem â—o forâ—ifie and dâ—fâ—nd it so much more is the Lord about his people to fortifie and defend them So Amos 1.3 for three transgressions And i much more for a fourth I will punish c. Sola expresse dicta in probando fundamentali dogmate admittunt Sociniani Hos refellit doctis Horne beck contra Socinian l. 1. c. 9. p. 211 212. c. Amen est vox non jurantis sed affirm mâ—s graviter asseverantis â—apissime optaâ— is Adverbioâ—um geminatio vel emphasin vel distâ—ibutionem notat ut Lev 6.12 manè manè i quolibet maâ— tutino tempore ita Eze. 13.10 Suppositio nihil ponit in esse V. Greenhill on Ezek. 5.8 See more fully Illyric de Tropis p. 28 4. * Multiplicando multiplicabo i valdè multiplicabo dolorem tuum * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉