Rules to be observed for the right Interpreta­tion of Scripture.

FIrst, They that would understand the mea­ning of Gods spirit, must be men of spiri­tuall minds,Sit mens nostra terrenâ faece perpurgata, pas­sionum discussis nebuli [...], sancta & sublimis e [...] ­ [...]ecta, ut apta▪ habilis (que) redda­tur ad coeles [...]ia haec dogmata ba [...]ri [...]da. à Lap. Deus amicis su­is arcana animi sui communicat. Iohn 15.15. 1 Cor. 2.15. the spirituall man (i) the regenerate man judgeth all things (i) he is not on­ly certaine of the truth which himselfe holds, but he can also judge and clear­ly discerne the errors that are held by others. They have received an Uncti­on from the holy one (1) they have the holy spirit of God, and this benefit they have by him, that they know all things, [1 Ioh [...] 2, 26, 27.] not simply all [Page 72] things that are knowable, but all things that are necessary to salvation; and herein the poorest Idiot (being a sound Christian) goeth beyond the profoun­dest Clerks that are not sanctified; for he hath his own heart instead of a Commentary, [...]o help him in the under­standing of the most needfull points in Scripture. He then that would inter­pret Scripture,Sine pur [...] m [...]n­te & Sancto­rum imitation [...], nemo compre­ [...]enderit San­ctorum verba. Athanas. D [...]us se puris videndum prae­bet in verb [...] suo in [...]ac vita, & visione gloriosá [...]n suturâ Mat▪ 5 8. Rive. Nunquam Pau­li sen [...]um ingre­duris, nisi Pau­li spiritum im­ [...]ib [...]ris. Be [...]. must come with a Scrip­ture-frame of Spirit; he must have a holy and heavenly heart, sutable to the holinesse and Heavenlinesse that is in the word. The Scriptures spiritual­nesse, cals for a heart filled with Scrip­ture spiritualnesse, to set forth its excel­lencies: for as no man can rightly sing Davids Psalmes, without Davids spi­rit; so no man can rightly expound the Word of God without the spirit of God. Carnall, sensuall hearts, and such divine, spirituall work, will never agree. A vessell that's full of poyson, cannot receive pure wa [...]er; or if it could, yet the Vessell would [...]aint it.

Sincerum est nisi vas, quodcunque in­sundis acessi [...]. Hor.

'Tis the nature of the Word to be facile and comfortable to such as are [Page 73] of a semblable disposition to it, [Micah 2.7.] but dark,Luce [...] Scriptu­ra, sed fi [...]is lu­cis. Tilen. Pium & pru­dentem requi­rit lectorem. harsh, and hard to the wicked, unregenerate, unmortified men. Sin in the affection, will quickly breed error and darknesse in the understan­ding; Pride, Covetousnesse, &c. blind the judgement, Iohn 5.44. Luke 16.14. We must be renewed in the spirit of our minds, before ever we can prove what is that good and perfect will of God, Rom. 12.2. for the secrets of the Lord are revealed to none but such as feare him. Psal. 25.12, 14. Pro. 1.7. and 9.10.

2 Rule. He that would know the mind of God in Scripture, must earnest­ly beg for the direction and assistance of the spirit of God,Benè orasse est bené studuisse. Luther. Vbi Deus Ma­gister est, quàm ci [...]ò discitur, quod docetur. Leo. V. Bowles Pa­stor Evangel. page 117. that so he may be taught of God, to know and doe his will. Nature is blind here, 1 Cor. 2.14. the naturall man perceives not the things of God: he may peradventure know the History, but not the Mystery; hee may read the words, but shall never savingly know the mind of Christ without his spirit: 'tis this Eye-salve which must make us see, and lead us in­to all truth. We must therefore take Davids course, goe unto God by [Page 74] Prayer,Hanc veram sapientiam non lectio docet, sed unctio; non litera, sed spiritus; non e­ruditio, sed ex­ercitatio in mandatis Do­mini. Ber. in Canto Ser. 37. Sine s [...]iritu ar­cana spirit [...]s quaerere, nihil est aliud quàm fine luce vide­re velle. Rive. and beseech him to inlighten thy understanding, that thou mayest see in­to those deep mysteries, and wonders of his Law, [Psal. 119.18.] He that would have this wisdome, must aske it of God; for the Scripture can never be rightly interpreted without the assi­stance and teaching of that spirit, by whom they were inspired that wrote them. No Scripture is of private in­terpretation, [2 Pet. 1.20▪] that is pri­vate which is meerly of man, as ver. 21. private is not here opposed to publike, but to divine, or to the holy Ghost: Now our interpretations comming from the spirit, are falsely called pri­vate, because 'tis that spirit teacheth us, which teacheth all the faithfull. This is the chiefest work, and as it were the foundation of all the rest, without which all other meanes are vaine,O [...]ationi lectio, l [...]ctioni succe­dat [...]o [...]ati [...], Hie. od I [...]aetam. Ad mentis puri­ [...]at [...]m industria & ex [...]rcitati [...] diligen [...] [...]st ad­ [...]ungenda. Rive. [...]sagog ad script. cap. 18 p. [...]59. therefore begin and end with Prayer.

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

[Page 75]3. The Originall languages must be studied,Non est in lege vel una litera [...] qua non montes magni depende­ant. Rabbin. they have many speciall Idi­dioms, proprieties, phrases and elegan­cies, which cannot be fully expressed in our own o [...] any other language, and therefore 'tis necessary that we under­stand them in some competent mea­sure; that so in our doubts we may have recourse to the fountain it selfe,Hebraei sontes hibunt, Graeci (1.) Sept. rivo [...], Latini paludes. Sphinx. from whence the waters drink most sweet­ly. The ignorance of Greek and He­brew hath been the cause of many er­rors in the Ancients, and especially a­mongst Monks and Fryars.Bonus Gram­mati [...]us, bonus Theologus. Till we un­derstand the words; we can never find out the sense; nor without them shall we be able to defend our selves, or of­fend an enemy. To give an instance or two,Bell. lib. 2 c. 12. de verbo Dei See more, D [...] Prideaux▪ fasci­cul. Q 5. p. 36. Gen. 3.15. the Vulgar Latine, Bel­larmine, and the School-boyes of D [...] ­way, say, [ipsa] shee shall break; we say ipse, he shall break. Now by having re­course to the Originall, the doubt is e [...] ­sily answered. The pronoun is Mascu­line [ [...]His] he,Evincit hoc Do [...]tis. P [...]rcus R [...]. 8. in locum. or it, (i) the seed, Zera, which in the Hebrew is of the Mascu­line Gender: 'tis not [H [...]] shee, in the Feminine Gender: the promise is con­fined to Christ, the promised seed, this [Page 76] 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;Quis, cui, causa, locus, quo tem­po [...]c, prima. Se­quela. as who speaks, when, to whom, the scope, the end, the matter, especially observe the context what goes before, and what followes. [Page 77] 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,Vt âbs (que) fun­damento imbe­cilla est aedifi­catio, ita nisi in­vento scopo Scriptura est mutilis. Chrys. Ex antecedenti­bus & conse­quentibus colli­gitur verus Scripturae sen­sus. Aug. Vide Hyperiū de ratione stu­dii Theolog. lib. 2. cap. 11. & Illyricum Tract. 1. page. 20, &c. See m [...] fully Master Roberts Preface to the Key of the Bible. page 43. and Bernards Faithfull Shep­herd lib. 4 cap. 2. page 188. 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,Ne putemus in verbis Scriptu­rarum esse Evangelium, sed in sensu; non in superficie, sed in medulla, no [...] in sermonum foliis, sed in radice rationis. Hieron. in Gal. 2. 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 [Page 78] is both Text and glos [...]e,Vnus locus per pl [...]ra intelligi debet, obscura per apertiora. Aquinas pars 1. q. 1. aut 9. Scriptura est catenae similis, quae tota si [...]i [...]o [...]s [...]et Chrys. Magnificè & salubriter SS [...]a Scriptu [...]as mo­difi [...]avit, ut lo­cis ap [...]rtioribus fami occurre­ret, obscuri [...]ri­bus autem [...]a­stidia deterge­ [...]et nihil [...]nim [...]erè de illis ob­scuritatibus e­ruit quod non plam [...]ssimè di­ctum alibi repe­riatur. Aug lib. [...]. cap. 6. de doctr. Christiana. Moris est Scrip­turarum obs [...]u­ris manifesta Sub [...]ict [...]re. Scriptura est oratio una copulativa, qu [...]r [...] [...]na pars con­firmat, clucidat. exponit alieram. [...] and ever hath light in some place, to clear the darknes [...]e of others: one Scripture oft expounds, but never contradicts ano­ther. Amicae semper Scripturarum lites. In Scripture there are places where th [...] Lamb may wade, and the Elephant may swimme; some places are clear and plaine to instruct our ignorance, others are dark and difficult, [2 Pet. 3.16.] to quicken our diligence, to make us dig and N [...]n dixit ligite Script [...]ras, sed s [...]rutamini (i) cum labore & diligentia [...]ffodite ar­canos Scriptura [...]am [...]hes [...]ur [...]s, [...] qu [...]m v [...]a [...] metall [...] aurum & argentum studiose scrutantu [...]. Chrysostome. 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 [Page 79] 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, See more Ber­nards Fai [...]hfull Shepherd. l. 4. c. 2. p. 192. 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 Levit [...]s, Mephorac [...] exponendo sen­sum dabant in­telligentiam per scripturam▪ [...] collatis testimo­niis demon­strans; C [...]rti facti ex colla­tione Scriptu­rarum. See more fully Roberts Key. p. 59. Rule 8. 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 [Page 80] with the dust shaved from it selfe: so must we clear hard Scriptures by o­thers that are plaine and perspicuous, as an Trap. com. on Mat. 4.7. 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,In Scriptura explicanda ma­nifesta est haere­sis sicut figurata propriè accipere, ita quae sunt propriè dicta ad Tropicam locu­tionem detor­quere. Aug. de Doct, christ. l. 3. See more, Weemse 1 Vol. p. 231, 232, &c. Vbi malè nemo pejus. Fas est interpre­ti ex duabus interpretationi­bus cum utra (que) textui congruit, alter utram abs­que vitio sequi. Ravenel. 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, [Page 81] Romans 12. 6. Wee must Prophesie according to the proportion or ana­logy,2 Tim. 1.13. Heb. 6.1. Per analogiam intelligimus non tanti [...]m quod totidem verbis expressè in SS­reporitur, sed etiam quicquid ex iis [...]. per con­sequentiam ne­cessariam dedu­citur D. Mor­ton, Apolog. Analogia est cum veritas u­nius Scripturae ostenditur veri­tati alterius non repugnare. Aq [...] p. 1. q 1. art. 10. See more, Ber­nards Faithfull Shepheard. l. 4. c. 2. p. 184. [ [...]] 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 Catechi [...]e, all which are proved by cleare Scripture. Now in expounding, still have an eye to this, and know, that what ever interpretation contradicts this Analogy of Faith, is alwaies false. e. g. this is my body, it cannot be true literally, because it is contrary to the Analogy of Faith, which tels us that Christs humane nature is ascended 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 [Page 82] in the fundamentals and principles of Religion; for ignorance is virtually e­very error. Mat. 22.29, yee err not know­ing the Scripture: and seminally 'tis every sin, this made Paul a persecutor, 1 Tim. 1.13. and the Jews to crucifie Christ, Acts 3.17.

8. You must come to this worke, with an humble heart. S. licèt per se clarissima, su­verbis tamen est abscura ob co­rum caecitatem & pravum af­ [...]ectum. Luth. Purge out all pride, selfe-conceitednesse, and prejudi­cate opinions, lay aside all by-ends and aimes, become a fool in thy selfe, that thou maiest be wise in God, submit thy judgements, will and affections to his his will, and then he will teach thee, Ps. 25.9 Isay, 28 9. Mat. 11.25. God will not vouchsafe to shew us so much as the form of his house, till we are humbled, Ezek. 43.11. Mater omnium Haereticorum superbia. Aug. SS. Vult in [...]i­more & humili­tate tractari, & magis studio piae orationis penetrari, quàm acumine inge­nii. L [...] de scrip. Sicut Demost in eloquentia, pronunciationi primas, secun­das, tertias de dit: ita ego in Christi sapien­tia primas, se­cundas tertias, dabo humilitati, quam Dominus noster ut doce­ret▪ humiliatus est nascens, vi­vens, mor [...]ens. Aug. A proud person is fit to make an heretick, he doth not take the sense which Scripture yields, but impo­ [...]eth his sence upon it; he is ready to in­terpret that for Gods wil, which is most sutable to his own, Psal. 50.21. these like the spider, turn all to poyson. Get an humble heart, and then thou wilt look on every truth of God, as infinitely above thee, and so wilt willingly re­ceive it from any; even a child with [Page 83] Scripture-Reasons may lead thee,Veniat, venias verbum Domi­ni, & submitte­mus ei, sexcenta si nobis essent colla. Mel. Ada. Isa. 11.6 then, and never till then, wilt thou say with Baldassar, a Germane Divine, let the word of the Lord come, let it come, had we six hundred necks, they should all submit to it. We must not do (as many doe in our daies) who bring the Scripture in subjection to their opi­nions, conceits and practises,Is optimus in­terpres qui sensum è scrip­tura potiùs re­tulerit, quam attulerit, Hilar. when they should humbly and readily conform their opinions and practices to the scripture.

9. Ignorant persons that cannot use these meanes, must goe to such as are godly, and have skill, as the blind man that cannot see himselfe, will seek out for a guide. Ma [...]. 2.7. the Priests lips must preserve knowledge, and the peo­ple must seek Gods Law at his mouth. They must read good books, get sound Commentators, conferre much, humbly suing to God for direction, who first or last will resolve our doubts. To the diligent hand that makes rich in spiritu­als as well as temporals, and if we be active for knowledge, and in despight of all oppositions, can follow on to know the Lord, he hath then promised that we shall Cognitione ap­probationis, no [...] apprehensionis experimentali & affectivâ, non discursiv [...] know him, Hos. 6.3. If [Page 84] we be diligent in searching, God will be faithfull in revealing; and if we sin­cerely doe our duty, we shall quickly find the blessing.

Bonum est scire & sequi.10. Practice the truth, when the Lord shall make known any truth to you, presently obey it, and submit to it, so shall you know more of Gods mind, Iohn 7.17.Via rectè judi candi de doctri­na est, si praepa­ [...]etur animus [...]udio placendi Deo & faciendi ipsius volunta tem. Rolloc. in Iob. when our workings and walkings bee Scripture-explications. God then delights to reveal himselfe unto us: if David will but keep the precepts of the Lord, he shall be wiser then the Ancient, wiser then his Tea­chers, [Psal. 119.98.99, 100.] and wi­ser then his subil [...] enemies. Oh then let our practice come up to our light, and our Gospell-principles be answered with Gospell-conversations, and our Gospell-light, with Gospell lives; for then the Lord finding us faith­full in a little, will shew us yet greater things, Phil. 3.15. and if we be carefull to obey his truth, he hath then promised to give us his spirit, [Acts 5.32.] which shall be in us a spring of illumination, sanctification, consolation, &c.

11. Words of knowledge imply af­fection [Page 85] and practice,Recordatio Dei notat cu [...]um Dei: ut impii oblivisci Deo dicu [...]tur. Sibel. Ec [...]l. 12.1. Re­member (i) know, fear, love and obey God. So 1 Cor. 11.24. doe it in re­membrance of me; (i) with care, feàr, love, delight; for 'tis not a bare Histo­ricall remembrance, but a sin crucify­ing, soul-affecting remembrance. So Deut. 8 11, 18. Psal. 1.9, 17. and 106. 21. and 1.6. 2 Tim. 2 19.

12. The Hebrews instead of an Epithet,Vanitas vani­tatum, est Hebr. (i) summa, va­nissima vanitas. v. à Lap. in Eccles. 1.2. ubi plura. Homo ille me­rum scelus: haec enim est vis idi­otismi Hebraei­ci. Beza. Col. [...].13. filius dilectionis (i) dilectus & 3.12. viscera mise­cordiae (i) vis­ceralem miseri­cordiam. doe put the substantive in the genitive case; as men of mercy, for mercifull men a land of desolation (i) a very desolate land, a man of desires, (i) a man very desirable and lovely, Dan. 9.23. the son of perdition (i) one or­dained for damnation, Iohn 17.12. The man of sin, 2 Thes. 2.3. there is an em­phasis in it (i) a very sinfull man, a man made up of wickednesse, being as it were sin it selfe in the abstract. So Ben­mavoth, a son of death, 1 Sam. 20.31. (i) one that shall surely dye; a sonne of Belial (i) one notoriously wicked, 1 Sam. 2.12. so Eph. 2.3. children of wrath. (i) by nature we are all poor, damned, undone creatures' 'Tis an Hebraifme very frequent in Scripture: hence Christ is called a man of sor­rows, [Page 86] Isaiah. 53.3. (i) a man even com­pacted and compounded of all kinds and degrees of sorrows.Vir dolorum (i) undique dolori­bus obsi [...]us, ex doloribus con­flatus, & non nisi dolor, imò pelagus dolorum esse videretur. [...] Lap. So Ieremy (15.10.) was counted a man of contenti­ons (i) an exceeding contentious man: thus Genitives are put for Adjectives, and doe increase the signification.

13. One proper name is oft given in Scripture to severall persons: as the name of Pharaoh, Pharaonis voca­bulum non per­sonā, sed digni­tatem notat. was a common Title to all the Kings of Egypt; Ioseph stands before one Pharaoh, Moses is sent to another, &c. V. Ravanel. in verbo Pha­rao. Writers observe ten of that name in Scripture, as the Philistines called their Kings Abime­lech, and the Romans called their Em­perours, Caesar; so the Egyptians called their Kings by the name of Pharaoh. Thus we read of three Herods. 1. He­rod the Ascalonite, in whose raigne Christ was born. Mat. 2.1. 2. Herod the Tetrarch, who beheaded Iohn. 3. Herod Agrippa, who killed Iames, Acts 12.

14. When a Text admits of seve­ral interpretations, which must I chuse? 1. Observe the Context, the scope and drift of the place, and see which exposi­tion agrees best with that, and cleave [Page 87] to that; its stronger then the sayings of a thousand Origens, Austins, &c. 2. Ob­serve which agrees best with the Ana­logy of faith, and other places of Scrip­ture. e. g. Pro. 25.21, 22. Rom. 12.20. If thy enemy hunger, feed him, &c. by so doing thou shalt heap coales of fire on his head: Some by coales here un­derstand, coales of confusion;Intellige carbo­nes ignis esse u­rentes poeniten­t ae gemitus, qui­bus superbia sa­natur ejus qui dolet se inimi­cum f [...]isse ho­minis à quo ejus m [...]s [...]ri [...]e seri [...] subve­m [...]ur. Aug. de Doct. Christ. l. 3. cap. 16. others coales of conversion; though both may stand, yet the last is farre more safe and genuine 1. Because it agrees best with the Context, which forbids private re­venge, and commands us to love our enemies, as ver, 19. before the Text, and ver. 21. after plainly shew, be not over­come with evill, but overcome evill with good, (i) by thy goodnesse, and unex­pected kindnesse, thou shalt so melt and humble him, (as a great fire makes the hardest Iron and Steel to melt) that of a foe he shall become a friend. 2. This ex­position is most agreeable to the Analo­gy of faith, which commands us to love our neighbour, yea though he be our enemy, and to seek his good, but never his ruine: now that sense which cals us from malice to charity, is ever best. Thus that act of Naaman, [2 Kings 5.17, 18.] [Page 88] in going to the house of Rim­mon, is very much controverted; some say he sinned in so doing, others as god­ly and as learned, say no: what shall we here doe? scan the Text, and we shall find it probable, that he did not sin: For 1. 'Tis concluded by all, that Naaman was a true convert, and the Text clears it. 1. He will doe nothing without the Prophets direction and 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,Fuit curvatio Politica & civi­lis, non [...]eligiesa. [...] Lap. Obsequium suit Domino debi­tum à ser [...] o, id [...]ò null â [...]ege prob [...]itum. Sanctius▪ &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 [Page 89] 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.Haee verba sunt ejus, qui postula­ta concedit. San. 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,Consule G. Ab­bat Praelect. 42 p. 160, &c. 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.Dubia in parte meliori sunt in­terpretanda. See more Weemse. 2. vol. l. 1. Ch. 3. p. 100▪ Wendelin Theolog. l. 1.6.24. p. 601.

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 [Page 90] daies, presently the carnall man with his corrupt reason concludes, Be not then righteous over much. q. d. see­ing righteous men fare so ill,Dum furor in cursu est, cur­ [...]enti cede furo­ri, say Politici­ans. 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.

Loquitur de justitia illa se­vera quâ saepè proximos judi­camus. Scarpi­us.2. Say others, here is condemned all rigour in Justic [...], whether vindictive, distributive, or commutative. Magi­strates must not be too severe in exe­cuting extream justice on every slight occasion and sin of infirmity;Est Iustitia ab­soluta, sic nemo justus; Iustitia inchoata▪ sic ju­stus p [...]rit, justitia aequivoca▪ sic ne sis justus nimis. v. con [...]i [...]. Dr Halli coram Synod. Dordreit. p. 41▪ 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 [Page 91] 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,Propriè nullus est nimis justus, temperaus, &c. quia quò major est justitia vel virtus, [...]ò est perfectior. [...] L [...]p. 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 phari [...]aicall righteousnesse; when men are not content with the righteousnesse which Gods word reveales, but out of their pride and selfe-conceitednesse, they will have a righteousnesse of their own beyond the word; thus the 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 [Page 92] supererogation,Quisquis plus justo non sapit, ille sapit. Ma [...]. &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 [...] ust all be Saints, reall Saints say some, &c. What is this but to be over-wise; even wise above that which is written? Vanitas [...]îc nota­tu [...] hypocritarum osten [...]antium non suas vir utes, sed virtutum umbras quibus prae aliis semper apparere student. R gidi s [...]l [...]nt esse viriutis satellites & praecones, neque satis est i [...]is si sint re [...]iquis simi­les, qui n [...]scio quia peculiare semper af­fectant. [...]ayus in locum. See more fully Mr Baxters CC. Direction 26. 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.

V. Pagnin l. 3. inst [...]. cap. 12.15. 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 M [...]unt Neoo and dye there (i) thou shalt cer­tainly dye there ▪ and on the contrary, [Page 93] 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,Res tum de­mùm dicuntur fieri, cum incipi­a [...] manifesta­ri. Reg. Patrum. 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 its said to be done then.Tò crucifixe­runt actum in­choatum signifi­cat, non perfe­ctum. [...] Lap. in Iohn. 19.14. Thus Christ is said to be crucified at the third houre. Marke 15.25. becau [...]e the Jews then cryed, crucifie him, crucifie him, and Pilate consented to them, comman­ding that he should be scou [...]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 [Page 94] dividing the day into four quarters (3 houres to each quarter) it was in the third of them, that Christ was Cruci­fied.

In illis quae Metaphoricè di­cuntur, non opor­tet accipere si­militudinens secundum om­nia. Reg. Schola.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.

Theologia sym­bolica, sive pa­rabolica, non est argumentativa. Aquinas.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 [...]ects, but the scope of it is to shew that there wi [...]l be a mixture of good and bad in the Church to the end of the world.

Meiósis.18. In Scripture many times lesse is spoken then is [...] ea [...]r as Psal. 51.17. a broken heart God will not despise (i) he highly prizeth a broken heart. So [Page 95] 1 Thes. 5.20. despise not prophesying (i) see that you highly prize the prea­ching of the word.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. 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. 'tis not good (i) it's very evil, Exod. 20.7. not hold him guiltlesse (i) he will certainly punish him, Mat. 12.32. never remitted (i) certainly 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.

[Page 96] Scriptores sacri in [...]itandis. V. T. testimoniis non tam verba se­quuntur aut nu­merant, quàm 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. Catachrest [...]e aeternum, that which endured a long time, was said to be eternall, thus circumcision was a covenant for ever (i) till Christ came, Weemse. 1 Vol. p. 259.20. 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, [Page 97] 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?See Mr Leigh Heb. Crit. in verbo G [...]olam. p. 374. fol. 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.V. plura apud S [...]lmeron. Pro­legomen. 13. formul. 29. 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. [Page 98] 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 [...]ursed him.See more Weemse. 1. Vol. l. 2. c. 3. p. 247, &c. 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. 'Tis 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, [Page 99] 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 [Page 100] that as one saith in a like case,Nescio an hic locus [...]acilior su­isset si nemo cum exposuisset. Maldonat. Caro hîc meo judicio non cor­pus, sed partem animae nondum regeneratam significat; q. d. mihi da [...]us est stimulus▪ quo caro mea punge­retur: ne (que) enim adhuc sum ad ò spiritualis cum obnxious sim tentationibus s [...]cundum car­nem. Calvin in locum. 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 'twas a perpetuall head­ach, 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 and reproaches, seemed to be the [Page 101] 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 Hoc in medi­tato habeant qui praestant eximi­is virtutibus: si qua habeant admissa vitia, si quibus odiis impetantur, si quibus sugil­l [...]entur maledi­ctis, non tan­tùm [...]erulas es­s [...]cael [...]stis m [...]gi­stri, s [...]d cola­phos, qui vere­cundtam incuti­ant, & retun­d [...] omne su [...]er­b [...] & seraciam. Calv. in locum. 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, & By the mes­ssenger of Sa­tan, some con­ceive i [...] 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 hear [...], as the feeling of the power and strength of sin within it. 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, [Page 102] 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, [...], est aculeus cor­por [...] [...]nhaer [...]ns, vel spin [...] pedem pungens. Ego sub hoc vocabu­lo comp [...]hendi arbitror omne genus tenta [...]o [...] ­nis quo Paul [...], exer [...]batur. Calvin▪ 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,Attendant om­nes pii quantum sit superb [...]ae ve­nenum, quod non po [...] nisi vene­no cura [...]i. Aug. 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; [Page 103] whereupon I oft and earnestly besought God, that he would be plea­sed to rebuke the [...]empter, and to free me from those violent injections, which Satan darted in upon me, and from those troublesome suggestions of the fiend: But he said unto me, content thy selfe to wrastle a while with this temptati­on, knowing that 'tis 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,Conside [...]emus diligenter quis hîc loquatur, vi­cerat tot p [...]ricu­la, tormenta & alia mala; tri­umphum de om­nibus Christi hostibus egerat, expulerat mor­tis timorem, mundum renun­tiaverat, nec­dum tamen sub­egerat penitùs su [...]erbiam; imò ad [...]ò anceps illi certamen resta­bat, ut vincere non posset nisi colaphis caesus Calv▪ in locum. &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, quàm pro­clive sit carni ut propter qualemcúnque [Page 104] 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, quàm habuerit ille contra tam graves superbi­endi occasiones. Quare admo [...]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.Numerus Ter­narius symbolum est multitudinis & universita­tis tria enim sum ōnia. scili­cet, p [...]ma. Aris. 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 [Page 105] 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,—O térque quantérque bea­ti. Virg. 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. u [...]t. Thus when the Lord would bring a full and compleat judge­ment [Page 106] on wicked Gog, Agit de pleno Gog inter [...]u & excidio. à Lap Numerus sep tenarius significat in scriptu­ris. 1. Multitu­dinem. 2. Perfe­ctionem. Percu [...]am vos plenâ, perfectâ & multiplici plagâ. à Lap. 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 extrea [...]ely. Deut. 28.7. they shall flee before thee seven waies (i) many ways, a certain number for an uncertain Gen. 4.15. vengeance shall be taken on him seven-fold (i) he shall have mani­fold punishment.V. Se [...]enarii numeri vim a­pud Anl. Gell. l. 3▪ c. 10. 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 observe. [Page 107] 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,Weemse Iew­ish synag l 2 ch. 5. p. 265. 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;In scriptura non est prius & posterius. the Saints looked more at the s [...]stance, then at small circumstances in their writings; and therefore the placing of things must not be strictly urged in Scripture; for 'tis usuall by a prolepsis or anticipation of time to relate that first which is last, as Iohn 11.2. 'tis said Mary anointed the Lord,Tò unxit acci­pitur non de un­ctione praeteri­ta, sed futura, per anticipatio­nem. à Lap. yet 'tis men­tioned in the next Chapter per [...], & est una de regulis ad intelli­g [...]ndam scripturam sanctam necessariis. Luth. loci com. p 75.

28. Arguments drawn from silent au­thority,Argumentum ab authoritate [...]eg [...]nte, sed non ab authoritate negativa, v [...]let in Theologicis. 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 [Page 108] 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,There are five kinds of que­stions in Scrip­ture. 1. Q. Du­bitans, a doubt­ing question, as Psal 77.7, 8. 2. Q. Docens, [...] teachi [...]g Q. Is. 60.8. it tea­cheth us the multitude of those th [...]t shall [...]l [...]ck after the means of grace 3. Qu Disc [...]ns, Ma [...]k 10 16. he desi [...]es to learn the way to Heaven. So Acts 2.37. 4. Q. A [...]irmans, 2 Kin. 12 19. & 14.18. Ier. 23.29. 5. Q. Ne­gans, as Psa. 19.12. who can understand his errours (i) no man can un­derstand the full depth of them. Abbot. 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, [Page 109] 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,See more fully [...] Hyric. Cla. de Tropis. p. 211. but who art thou? I will tell thee O proud op­press [...]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 mole­hill, 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 M [...]. 7.18. the question puts the brightest glory upon God, in pardoning sin; there is no sin-pardoning God, but our God only. 5. Sometimes they are expostulato­ry, & complain, Ps. 22.1. Why hast thou forsaken me? Ier. 12.1. Wherefore doth the way of the wicked prosper?Epitasis sive auxésis est non vulgaris cum affirmatur ali­quid, & contra­rii ipsius adjun­gitur negatio. Sanct. 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. [Page 110] 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. (i) Deus est lux purissima. 1 Iohn 1.5. 'tis very familiar with the Hebrews, by affirming and denying to expresse the same thing for stronger confirmation of it. Negatio contrarii auget vim affirma [...]ionis. Deut. 33.6. Pro. 30.11. 1 Sam. 1.11. Iohn. 20.27.

32. The Scripture speaks many things negatively, which are to be understood onely comparatively, as Hos. 6.6. Mat. 9.13. I will have mercy, and not sacri­fice. (i) comparatively, I desire mercy [rather] than sacrifice. So So Iohn 6.4 [...]. and Heb. 8 11. 1 Cor. 3. [...]. and 15 10. So Gen. 32.28. (i) he shall rather be called Israel, then Iacob. Pr. 8 10 (i) buy wisedome ra­ther then gold. Luke 14.12, 13. (i) rather the [...]o [...]r then the rich▪ Eph. 6.12. Luke 9.56. Ioh. 3.17. 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 [Page 111] inwardly and experimentally by God himselfe,q. d. they shall not eve [...]y man teach his neighbour, so obscu [...]ely by Ceremonies, Types and Fi­gures. 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,So Psal. 51.16.17. the words must not be ta­ken [...] & absolutè, sed comparatè. q.d. tis not so much the outward, as the Inward sacrifice which God requires. In cōparationi­bus saepè nega­tur illud quod nō est excluden­dum, sed tan­tùm alteri post­ponendum. Dav. 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 [...]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, 'tis a frequent Hebraisme: Thus Abraham is called a Prince of God, Gen. 23.6 (i) a mighty Prince, the mountaines of God (i) high and excel­lent mountaines, [...], & est epi­theton omnis rei admirandae & magnae. Wemsee. [...]. 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 [Page 112] 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.

Si videtur fla­gitium jubere, aut beneficenti­am vitare, [...]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. 16.34. 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, 'tis alwaies a false sense; but if it agree with the Originall, the scope of the place, and the analogy of faith, 'tis good. Austins counsell is good, there are foure things (saith he) to be observed in ex [...]ounding Scripture.

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

35. Words of fact, are oft put for [Page 113] words of speech, as Exod. 13.2. Sanctify the first born (i) command them to be sanctified. Ier. 1.10. I have sent thee to destroy, &c. (i) to preach, and thereby to declare, that I the Lord will doe it. Iohn 4.1. Christ is said to baptize (i) he commanded his Disciples to doe it.

36. 'Tis usuall in Scripture, to put the abstract for the concret, to set forth the excellency of a thing.Erit B [...]racha be­nedictio (i) ita plenè per om­nia benedictus, ut videatur esse ipsa benedictio ▪ à Lap. Thus God tels Abraham that he shall not only be blessed, sed erit ipsissima benedictio, Gen. 12.2. (i) affluens omni benedictione, & non tam benedictus, quàm ipsa benedi­ctio dicitur. So the Sanctum Sanctorum, dicitur ab Heb [...]aeis sanctitas sanctitae­tum (i) eximiè sanctum. So Christ is called, 1 Cor. 1.30. not righteous, but Righteousnesse,Rom. 1.25. ve­ritas pro vero cultu, mendaci­um pro falso. Talis Hebrais­mus plerúm (que) est significantior, ut scelus pro scelesto, ste [...] quui [...]inium pro cur­pi. 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 di [...]tinguish [...]ivers things, but is oft used by way [Page 114] of explanation,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 [ [...]o for [...]ifie and d [...]f [...]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. 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, [Page 115] 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 [Page 116] found faithfull in expounding Scrip­ture.

Amen est vox non jurantis, sed affirm m [...]s & graviter asse­verantis & [...]apissime opta [...] is. Adverbio [...]um geminatio vel emphasin, vel dist [...]ibutionem notat, ut Lev 6.12. manè, manè, (i) quolibet ma [...] tutino tempore; ita Eze. 13.10.41. 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 dic [...] sunt Amen Amen (i) vera vera, hoc est, verissima certissima, & omni alia verita­te veriora, omni alia certitudine certiora. à Lap. in Iohn 3.3.

Suppositio nihil ponit in esse.42. Suppositions in Scripture, are no Positions, when the speech is only Hy­potheticall, it concludes nothing; for a [Page 117] 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 [i [...]] Noah, Iob and Daniel should pray for them, &c. it doth not therefore follow, that the Saints departed, doe pray for living Saints. Mat. 11.21, 22. [if] [...]he mighty works which were wrought in thee, had been done in Tyre and Sidon, they had repented, &c. it doth not therefore follow, that there was some 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, [Page 118] it notes the certainty,V. Greenhill on Ezek. 5.8. See more fully Il­lyric. de Tropis. p. 28 4. celerity, and frequency of them, as Gen. 2.17. dying thou shalt dye (i) thou shalt sure­ly dye. So Multiplicando multiplicabo (i) valdè multipli­cabo dolorem tuum. 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. [...]. precibus preca­tus est (i) fer­venter precatus est. 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 [Page 119] on the worke of God.So Isa. 6.3. Ier. 22 29. 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; Geminatio Idio­mate H [...]b [...]aico nomina aliquan­do distribu [...]. Sanctius in Ezek. 14 4: vir. vir. He [...]. (i) quicunque vir. à Lap. So Eccl. 1.2. 6. Sometimes it signifies distribution. 1 Chro. 16. a gate and a gate (i) every gate, and 2 Chro. 19 5. Levit. 17.3. a City and a City (i) every City. Ezek. 14.4. man, man (i) every man. Levit. 18.6. Psal. 122.4. 7. It notes variety or diversity, as Pro. 20.20. a waight and a waight (i) divers waights, an heart and an heart (i) a diverse and a double heart. 8. It notes excellency, as Cant. 1.1. song of songs, God of Gods. Psal. 116.2. King of Kings (i) most high and excellent. 9. An adverbe double, doth increase the deniall, as Mat. 5.20▪ [...], yee shall not, not (i) in no wise enter. So Rev. 21.27. and Heb. 13.5. there are five negatives, I will not, no I will not, I will not leave thee nor for­sake thee.

ANadiplôsis, when a word that is used in the end of one sen­tence, is repeated in the beginning of the next, as Psal. 122.2, 3. our feet shall stand in thy gates O Ie­rusalem, Ierusalem is builded, &c. So v. 5. there are the thrones of judgement, the thrones of, &c. Psa. 145.18. the Lord is nigh to al that cal upon him, See more fully Glassius his Philologia, Edit. 3. p. 1423. to al that call upon him in truth. So Deut. 8.7. the Lord bringeth thee into a good Land, a Land of brooks. So Isaiah 30.9. Ieremy 2.13. and 12.11. Luke 7.31, 32.

Anaphora, when the same word is repeated in the beginning of sentences, as Psal. 29.3. to 10. the voice of the Lord is upon the waters, the voice of the Lord, &c. So Psal. 27.1. and 118.2, 3, 4. and 124.1, 2. and 148.1, 2, 3, 4, and [Page 152] 1 [...]0 1, 2, 3, 4▪ 5. So Ier. 50.35, 36, 37. a sword is upon the Caldeans, a sword is upon the lyars. Ier. 51.21, 22, 23. Ezek. 27.12, 15, 16, 17, 18. Rom. 1.21, 22, 23. thou, thou, thou, 2 Cor. 11.20 and 1 Cor. 1.20. Phil 4.8. Amos 1.3▪ 6, 9.

Antimetabole, is an inversion or change of words, as 1 Cor. 11.8. Man is not of the woman, but the woman of the man. So 2 Cor. 12.14. children ought not to lay up for their parents, but Parents for their children.

Antitheton, is the illustration of a thing by its opposite, as Isaiah 5.47. I looked for grapes, and behold wild grapes, for judgement, and behold op­pression; we looked for light, but be­hold obscurity; for brightnesse, but wee walke in darknesse.

More [...]umano Deus in seri [...]tu­ris ad homin [...]s loquitur. Aug. Asf [...]ctus [...]i­bu [...]n [...]ur Den seem dum [...]s [...] ­ctus. Anthropopathia, is a figure very fre­quent in Scripture, as when it speaks of God after the manner of men, and by bodily things sets forth his divine ex­cellencies. Thus passions, as Joy, An­ger, griefe, &c. are attributed to God. Thus he is said to have eyes, signifying his omniscience, a hand, signifying his power, wings, to shew his care and protection of his people, nostrils, noting his indignation▪ &c.

[Page 153] Ar [...]siópesis, Plena effectû [...] reticentia. Bucer. See Glossius. p. 1437. when out of an holy an­ger or vehemency, wee cut off some word or part of a sentence, which yet is understood, as Psal. 6 3. but thou O Lord, how long? q. d. how long wil [...] thou delay to send me help and soccour. So Luke 19.42 O if thou hadst known! q d. how happy had it been for thee, if thou hadst known. So 1 K [...]n 21.7. dost thou now governe the Kingdome of Israel—Arise. q.d. art not thou a King? then mayest thou doe what plea [...]eth thy selfe, therefore arise speedily and bee doing. Remember this was the counsell of a Iesabel. So Psal▪ 95.11. and Heb. 3▪11. to whom I sware in my wrath Si, apud He­braeos [...]st nota jurantis, ut 1 Sam. 14▪45. if they enter into my rest▪ q.d. they shall never enter into my rest, if they come there, let me not be God, or let me not be true. So Psal. 89 35. So 2 Cor. 12 6. I will say the truth— [...]ut now I forbeare. So Ver [...]a abrup­ta ad sestinatio­nem re [...] notan­ [...]m, & ad [...]re­p [...]da [...]ionem m­ [...]dam. Pa [...]us. Hosea 8 1. Trum­pet to mouth. Heb q.d. [...]et the trumpet to thy mouth, as an Eagle. Heb q.d. the enemy shall fly swif [...]ly, as an Ea­gle, Isaiah 1.13. I cannot bear your sinne. Vehemen issimam indignationem repraesentat.

Apostrop [...]e, is the turning of a speech [Page 154] from one person to another, many times abruptly. Thus Psal. 2.9. the Prophet sets forth Gods judgements against the enemies of Christ: then ver. 10. he presently turnes his speech to the great ones: Bee wise now therefore, O yee Kings. So Isaiah 1.2. the Prophet fin­ding the people to be rebellious, turns his speech to the inanimate creatures, Heare O yee Heavens, and harken O earth. So Gen. 49.18. Iudg. 5.21, Psal. 109.21.

Asyndeton, or Dialyton, hath no co­pulative, as 1 Cor. 13.4, 5, 6. charity suf­fereth long, charity envyeth not, &c. So 1 Thes. 5.16. to 22. Rom. 3.11. to 16. Psal 66.1 2, 3 Rom. 1.29. 2 Tim. 3.2.

Catachrésis, an improper kind of speech, as Exod. 20.22. yee have Quasi sensu percepistis. seen that I have talked with you (i) ye have heard the Lord speak. So Exod. 23.19. thou shalt not seeth a Kid in her Mo­thers milk, mother is not so proper a terme with us, for a dumbe creature. So Isaiah 64.1. O that thou wouldest [...]end the Heavens and come downe! Hee speaks of God after the manner of men: if a man were in Heaven, and should descend, he having a body, which is a [Page 155] grosse substance, must needs divide and rend the Heavens, but God being a most pure spirit, passeth through all things, with out any dviding or rending; yet is there in these divine condescentions of speech, a singular excellency; the Lord in his goodnesse, considering our weaknesse, doth even stammer with us, the better to instruct us. Thus Teachers are said to have a voice, Psal 6.8. and 39.12. the Lord hath heard the voice of my weeping.

Climax, or gradation is frequent in Scripture, when the succeeding clauses transcend each other, as Mat. 7.7, 8. Aske, Seek, Knock; tis not a simple re­petition, but a gradation. So Rom. 5.3, 4, 5. Tribulation worketh patience, pati­tience, experience; and experience hope. So Rom. 8.30. Whom he did pre­destinate, them he also called; whom he called, them he justified, and whom he justified, them he glorified. So Hos. 2. 21, 22. I will heare the Heavens, and they shall heare the earth, &c. So Rom. 10.14, 15. How shall they call on him, on whom they have not beleeved? and how shall they beleeve in him of whom they have not heard? and how shal they [Page 156] heare without a Preacher, &c. So Iam. 1.2, 3, 4. Temptations prove us, probati­on brings forth patience, and patience help [...] on towards perfection. So 2 Pet. 1.5, 6, 7. add to your faith, vertue▪ and to virtue, knowledge; and to know­ledge, temperance; and to temperance, patience, &c. So Iudges 5.30. A work of divers colours is excellent. 2. A work of divers colours of the Needle, is more. 3. Wrought on both sides, that's most of all. So 1 Cor. 11.3. The head of every man is Christ, and the head of the woman is the man, and the head of Christ is God. So Iohn 1.1, 2, 3 4, 5.

Ellipsis, the defect or wanting of a word, as Exod 4.25. Z [...]pporah took a sharpe [stone or knife] is understood. So Isaiah 1.13. I cannot iniquity (i) I cannot beare iniquity. So Hos. 8.1. [see before, Aposio [...]ésis.]

Enallage or Heteresis is, 1. Of the Gen­der, so [...]etime the Feminine Gender is put for the Masculine, thus effeminate men are called women, Isaiah 3.12. 2. Of the person, thus one person is oft put for another, as the second for the third, and the third for the first. 3. Of the number, thus the singular number [Page 157] is oft put for the plurall, and so on the contrary.

Epanalepsis, when the same word is put in the beginning, and the ending of a sentence, as Phil. 4.4. Rejoice in the Lord alwaies, and againe I say, Rejoice. So Psal. 8.1, 9. and 46.1. ult. the same sentence is put in the beginning and ending of the Psalme. So 1 Cor. 3.21, 22. All things are yours, whether things present, or things to come, All is yours. So Rom. 15.4. whatsoever things were written aforetime, were written for our learning. So 1 Cor. 14.15. I will pray with the Spirit, and with the Under­standing also. I will sing with the Spirit, and with the Understanding also. 2 Cor. 4.3. If our Gospell be hid, to them that perish it is hid. So it runs in the Origi­nall.

Epanodos, when the same word is repeated in the beginning and middle; or in the middle & end, as Psal. 114.3, 4, 5, 6. Ezek. 32.16. this is the lamenta­tion, where with they shall lament her, the daughters of the Nations shall la­ment her, they shall lament for her, &c. Iohn 8.47. He that is of God, heareth Gods word, yee therefore heare them [Page 158] not, because yee are not of God, Rom. 7.19. the good that I would, I doe not; but the evill that I would not, that I do, Gal. 2.20. I live, yet not I, but Christ li­veth in me, and the life which I now live, I live by faith. So 2 Cor. 2.10, 15, 16.

Epanorikósis, or correction, is the re­inforcement of the clause last uttered, by the subsequent. So Gal. 3.4. and 2.20, have ye suffered so many things in vain? if it be yet in vaine. So Luke 11.27. When the woman cryed, blessed is the wombe that bare thee, Christ con­verts he. verse 8. yea rather blessed are they that heare the word of God, and do it.Corre [...]tio, q.d. quid dico susci­tabit? imo [...]am constitutus est, & in regno ver­satur. Iunius. Commiserationis ergô. So 1 Kings 14.14. the Lord shall raise up a King, who shall cut off the house of Ieroboam that day; but what, even now? So Rom. 8.34. and 1 Cor. 15.10. I have laboured more abundantly then they all, yet not I, but the grace of God which was in me.

Epistrophe, when there is the like en­ding in sentences, as Psa. 136. per totum. for his mercie endures for ever. Ezek. 33.25, 26. and shall yee possesse the Land? yee stand upon your sword, &c. and shall yee possesse the Land? So Ioel 2.26, 27. and my people shall never be asha­med, [Page 159] and yee shall eat in plenty, &c. and my people shall never be ashamed. So Amos 4.6, 8, 9, 10, 11. yet have yee not returned to me saith the Lord, &c. So Haggai 2.8, 9. and 1 Cor. 13.11. when I was a child, I spake as a child, I under­stood as a child, I thought as a child. So a Cor. 11.22. are they Hebrews? so am I. Are they Israelites? so am I.

Epizeuxis, when the same word is doubled by way of emphasis, as Isaiah 40.1. comfort yee, comfort yee my peo­ple. Isaiah 51.12. I, even I am he that comforts you. Isaiah 38.19. the living the living, he shall praise thee. Mat. 23.37. O Ierusalem, Ierusalem, which killest the Prophets. The name is doubled, to expresse the great affection of the spea­ker So 2 Sa. 18.33.Commisera­tionis ergò, &c. O my son Absalom, my son, my son, &c. Thus Deborah quickens her selfe. Iudg. 5.12. awake, awake, Deborah, &c. So Isaiah 51.9. and Ezek. 21.9.27. I will overturne, overturne, overturn it (i) I will certain­ly overturn it.

And this is done sometimes by way of amplification, as Psal. 145.18. the Lord is nigh to all that call upon him, even to all that call upon [Page 160] him in truth. So Psal. 68.13. the Kings of Armies do fly, do fly [fugiunt, fugiū [...]] q.d. they fled amain. [...]o Ioel 3.14. multi­tudes, multitudes (i) great multitudes.

3. By way of transition, as Hosea 2.21. I will heare the Heavens, and the Heavens shall heare the Earth, and the Earth shall heare the Corn, &c.

E [...]phenismus, is a fair kind of speech, as Gen. 4.1. Adam knew Eve. See the like mo [...]est expression, Numb. 31.17. Mat. 1.25. Luke 1.34. Thus Incest and Adu [...]ery is sometimes exprest by a mo­dest terme of uncovering the naked­nesse. Levit. 18.6. and 20.11, 17. Ezek. 22.10. T [...]us to sanctify, is put for to de­file. D [...]ut. 22.9. So an Harlot is called Kedesuh, a holy woman. Gen. 38.21. by a contrary meaning, as being most unho­ly and uncleane. Thus words sometimes have contrary significations,See more Rule 23. 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 [Page 161] the Well of Bethleem! Isaiah 64.1. O that thou would [...]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,H [...]c Schema Ec­clesiastae fre­quenter usu [...] erit, quoties res poscit affectum n [...]si enim i [...]e­r [...]s quod do­cere vis, prae­tervolat oratio nec acule [...]s in animis audien­tium relinquit. Dress [...]r. 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? an [...] 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 [Page 162] 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? v [...]. 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 [Page 163] hid their heart from understanding (i) thou hast hid understanding from their heart.Dominum prae­sepis (i) cognovit Dominum in praesepio se a­lentem. à Lap. 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,Crebrâ Hystero­logiâ utitur Ie­remia. 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 Vel Epitasis ( [...]) intentio, cum verbi vires intenditur. 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 [Page 164] 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; 'tis 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 [Page 165] 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 Tô semper, idem est quod sedulò perseve­ranter, assiduè. à Lap. 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. Me [...]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 [...]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 [Page 166] 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?Est in hâc A­postrophe acer stimulus quo pungit Agrip pam, ut creda [...] in Christum. à Lap. I know thou beleevest: he would even perswade him, that he be­leeved, and verse 29. I would to God that not onely thou, but that al that hear me this day, were both almost, and alto­gether such as I am, except these bonds; they yet knew not that bonds and suf­fering [Page 167] for Christ, was a great honour, and therefore hee puts in this excepti­on.

Ironia, Ironicall, taunting speeches may lawfully bee used, as occasion serves.

1. God himself used them. Gen. 3.22. the man is become as one of us (i) as one of the Trinity,Voluit Adam nobis per esum pomi sieri simi­lis, en quàm factus est dissi­milis! voluit scire bonum & malum, en in quale ignoran­tiae barathrum corruit. à Lap. wherby God declares his great disdaine of their affectation of an impossible preheminence in being like to God. q. d. by his sin he is become most unlike to us. See how well Satan hath performed his promise to man, is not he become like one of us? and hath not hee gained a goodly measure of knowledge, both of good and evill? So Iudg. 10.14. Go, cry to the gods which yee have chosen. 'Tis an Ironicall up­braiding them for their Idolatry, which they found so comfortlesse, in their greatest need, their Idols being no way able to deliver them. So Isaiah 14.4 8, 9. God himselfe teacheth his people to de [...]ide the proud King of Babylon.

2. Christ used it, Mat. 26.45. sleep on. q.d. goe to now, sleep on, take your rest if yee can, behold a perillous time is at hand, wherein yee shall have little list or leisure to sleep.

[Page 168]3. Elijah used it to the Worship­pers of Baal. 1 Kings 18.27. he mocks them, and bids them cry aloud to their drowsy or busie god, peradventure their Baal was asleep, or in a journy, &c. So Mica ah bids Ahab goe up and prosper (i) go up and perish, 1 Kings 22.15. So Io [...] [17.2.] taunts at his fal [...]e friends, in an ironicall expression: No doubt but yee are the people, and wise­dome shall dye with you. q. d. in your owne conce [...]t, there are no men in the world but you. No doubt but reason hath left us, and is given wholly unto you; yea wisedome is so tyed to your persons, that her conservation and mine depends on yours. So Amos 4.4, 5. come to Bethel, and transgresse at Gil­gal, Si sapis, metu mortis & divi­ni judicu resiae­na tuas volup­tat [...]s, resiste tu­is cupid [...]tati­bus, amores va­ [...]s [...]uri si [...]a, ut jud [...]i qui concissi [...] earum usum. [...]ed v [...]u it abusum con­ [...]ruonired [...]las rationem. [...] Lap. multiply transgressions, &c. q. d. since by no meanes yee will bee reclai­med, but are desperately set on sin; goe on, and fill up the measure of your sin. Thus Solomon, without any breach of charity, or staine of holinesse, checks the young mans [...]olly, with an nony, Eccl. 11.9. Rejoyce O young man, &c. but know, &c. by an ironicall concession, he bids him [...] joyce and take his pleasure, &c. and then maries all wi [...]h a s [...]inging [Page 169] but, in the end. So Paul with an holy scoffe, derides the Corinthians, 1 Cor. 4.8, 10 yee are full, ye are rich, you reign as Kings, &c. we are fooles, ye are wise, &c. wee are nothing, you are all. &c. [ironica est concessio, exprimens Corin­thiorum de seipsis corruptam opinionem. Aretius.]

A Sarcasme, which is a biting taunt, is neer to an Irony, but that it's some­what more bitter, as Gen. 37.19. behold the Dreamer comes! Thus Michal spits out bitter reproaches against Da­vid, 2 Sam. 6.20. How glorious was the King to day? (i) how contemptible and inglorious? Thus Shimet reviled him, 2 Sam. 16.7. Thus the people taunt at Moses, Exod. 14.11. because there were no graves in Egypt, hast thou brought us to dye in the wildernesse? Thus the Jewes reviled Christ, Mat. 27.29, 42.In gestu magis quàm verbis ostenditur, fit (que), cum naso sus­penso quippiam fastidimus [...] enim est nasus. See Mr Leigh on the word [...] Luk. 4.23. they mocked him, saying, Haile King of the Jewes. Nah. 3.14.

Mycterismus, is a kinde of scoffe, neere to the former. Thus the Pharisees derided Christ, Luke 16.14. they did not simply contemne him, but they shewed their contempt of him by their [Page 170] gestures; they blow their noses at him, as the originall imports, [ [...], deridebant eum, vel sannis eum excipie­bant. Beza.

Metalepsis, when there are many Tropes in one word, as Mat. 21.10. all the City was moved; the City put for Ierusalem, by a synecdoche generis, and Ierusalem put for its inhabitants, by a Meton. subj. So Mal. 4 2. wings put for beames, by a catachresticall Metaphor, and beams for comfort and refreshing, by a metaphor.

Mimesis, is an imitation of the words of others. Thus David useth the words of rebellious Rulers, Psal. 2.3. let us break their bonds asunder, &c. So Paul useth the words of the Epicures. 1 Cor. 15.3 [...]. and the Prophet speaks in the language of the Prophane Jewes, who made a mocke at Gods word and threatnings.Irrident ver­bum Dei, ha­bentque pro bal­butie ineptâ. Musculus. Isaiah 28.13. Manda, re­manda, expecta, reexpecta, Tsulazu, Kaw, lakau, Kau lakau, Micah 3.1 [...].

Metaphors are frequent in Scrip­ture, for our apprehension sake. Thus Christ is called a Rock, a Vine, a Lamb, a Lyon, a Shepheard, a Door, a Wav, an Husbandman. So man is called a sha­dow, [Page 171] a flower, grasse, a Woolfe, Beare, Dog, Isaiah 11.6. Thus we read of Me­taphors from Leaven, Salt, Trees, Seed, Bread, &c. besides many hyperbolicall Metaphors, as Psal. 65.13. the fields sing. Hab. 2.11. the stone out of the wals shall cry. Lam. 1.4. the waies mourne. Gen. 4.10. thy brothers blood cryes. [Hee that would see more Scrip­ture Metaphors, from seeing, hearing, smelling, touching, tasting, &c. let him peruse Peachams Rhetorick.

Metonymia, 1. Of the efficient cause, thus Moses is oft put for the writings of Moses. Luke 16.29, 31, and 24.27. Iohn 5.45, 46.N [...]x [...] caput sequitur & pae­na culpam indi­viduā, uti lictor [...]eum, conitatur Thus sinne is put for the punishment of sin, Gen. 4.7. sin lyeth at the door (i) the punishment of sinne. So Numb. 32.23. your sinne will finde you out (i) the punishment of your sinne. Thus Iohn 7.39. the holy Ghost was not yet given (i) the miraculous and sanctifying gifts of the Holy Ghost, were not to fully given, as they were after Christs ascension. So Gal. 3.27. ye have put on Christ (i) ye are made par­takers of his benefits. Psa. 128.2. lab [...]ur, put for the food gained by the labour of the hands.

[Page 172]2. A Metonymy of the Subject. Thus by a Sacramental Metonymy the Scrip­ture oft gives to the Sacraments, the names of the things signified by them. Thus Circumcision is called the Cove­nant, Gen. 17.10. when 'twas onely a Seale of the Covenant, and the Paschall Lambe is called the Fuit s [...]gnum il­lius transitus. Met. sub. Passeover, Exod. 12.11. and Baptisme is called the New­birth, Titus 3.5. and the bread Christs body, of which it is a signe, Mat. 26.26. So the cup is put for the wine in the cup, Luke 22.20. (i) vinum poculo con­tentum, continens pro re contentâ] Thus the earth is put for the men in the earth, Gen. 6.11. the earth was corrupt. So Ierusalem, Iudaea, Samaria, are put for their inhabitants. So the house for the people in the house. Luke 19.9. Sal­vation is come to thy house, Act. 26.31. Pr. 11.29.Hebraei per M [...] ­tonymiam, quâ continens pro contento poni­tur, Deum vo [...]can [...] Scamaim (i) [...]oelum. à Lap. Thus Hel is put for the Devils in Hell & Heaven, for God who dwels in Heaven. Luke 15.18. I have sinned against Heaven (i) against God who dwels in Heaven. So Mat. 21.25. Thus the dayes are put for the men that live in those daies. Ephes. 5.16. and the nest, for the young ones in the nest. Deut. 32.11. as an Eagle stirreth up her [Page 173] nest (i) provokes her young ones to fly. So the heart is put for all in the heart, the will, affections, and the whole soule, because the soul keeps its chief residence there, though it be in the whole body, and every part of it. Ier. 17.9. the heart is deceitfull (i) the soule with all its faculties and affections. So Deut. 30.6. Psal. 4.4. commune with your heart (i) with your soule. Ier. 4.14. wash thy heart (i) thy whole soule.

Thus the gate is oft put for the Jud­ges, who (among the Jews) sate in the gate, Mat. 16.18. 1 Sam. 4.18. and 9.18. Psal. 69.12. So the tongue is put for the speech. Pro. 10.20. the tongue of the just, is as choise silver. So Pro. 11.10. the City rejoyceth (i) the men in the City. So 2 Cor. 4.4. the end of this world (i) of the wicked who live in the world. So 1 Cor. 11.10. the woman hath power on her head (i) shee hath a vaile or cover, which is a signe of her husbands power & superiority over her.

3. A Metonymy of the adjunct, thus the Governour is oft put for his Army. Saul hath slaine his thousand. So Christ is put for his members. Mat. 25.35. I was hungry, and ye gave me meat (i) [Page 174] my faithfull members. So Acts 9.4, 5. I am Jesus whom thou persecutest (i) whose Disciples thou persecutest. Psal. 16.6. the lines are fallen (i) the portion divided to me, by cords o [...] lines. Isaiah 34.17. Psal. 78.55.

Thus the Abstract, is oft put for the Concrete.Iustitia est ad­junctum homi­nis. Psal. 11.7. the righteous Lord loveth righteousnesse (i) righte­ous men. Iacob sware by the feare of his father Isaack, Gen. 31.53. (i) by the Lord, whom Isaack feared. So Ephes. 3.10. Col. 1.16. 1 Cor. 12.28. Helps, Go­vernments, for Helpers, Governours. So circumcision, for the persons circum­cised. Gal. 2.12. So Paul is called [...], Acts 24.5.Sic scelus pro scelesto, & exi [...]iale vocant [...] (i) exitium, per Autonomasiam. à Lap. not onely a pestilent fel­low, but the very pestilence and plague it selfe. Pro. 11.1. false weights are an abomination (i) men that use false weights are abominable. So the belly is put for a Belly-god. Tit. 1.12. and wic­kednesse for wicked men, Gen. 19.15. [See more, Rule 36.]

Thus the signe is oft put for the thing signified, as, the Scepter for the King­dome, Gen. 49.10. the sword for autho­rity, it being a signe of it. Rom. 13.4. the keyes, for Ecclesiasticall▪ power. [Page 175] Mat. 16.19. Thus the Name is oft put for the thing it selfe, Rev. 3.4. thou hast a few names (i) men professing the truth. Pro. 18.10. the name of the Lord (i) the Lord himselfe. Phil. 2.10. Ephe. 5.20. Acts. 1.15.

Thus the time it selfe is put for the thing done in time. 1 Cor. 4.3. q. d. I expect another day, beside mans day; now man carries all be­fore him, he hath all the doings now, he may judge & censure as he pleaseth, it is but his day, and I regard it no [...]. mans day (i) [...]ans judgement; save me from this houre (i) from this danger. Iohn 12.27. So Iob 32.7. dayes should speak (i) the aged who have seen many daies.

4. A Metonymy of the effect. 2 Kin. 4.10. death is in the pot (i) poyson or some deadly thing, which causeth death. So Mar. 9 17, 25. a dumb spirit (i) making men dumb. Rom. 8.6. to be carnally minded is death, (i) tendeth to death, or bringeth death. So Rom. 6. ult. and 7.7. is the Law sin? (i) is it the cause of sin? Heb. 11.39. they received not the promises (i) the fruit of the pro­mises, for they had the promises, but the accomplishment was in the time of the Gospell. Iohn 3.19. this is the condem­nation (i) a speciall cause of condemna­tion. Iohn 17.3. this is life eternall (i) 'tis the way to life eternall. Gen. 25.23. two Nations (i) the fathers of two Nations. [Page 176] Thus the Law is said to be pure, righte­ous, &c. Psal. 19.8, 9. because it makes men so.

5. A Metonymy of the matter. Gen. 3.19. dust thou art (i) thou art formed out of the dust. Psal. 105.18. he was laid in Iron (i) in setters. Psal. 115.4. their Idols are silver and gold (i) made of such metall.

Paranomasia, is a pleasant sound of words, as Psal. 21.7. In te confisi, nun­quā confusi. So Isa. 5.7. in the Original, is an excellent Paranomasia. Mispal Mis­pach, Zadaca Zeaca. So Rom. 2.1. in quae al [...]um damnas, teipsum condemnas ▪ [...]. So in the Greek there is an exc [...]llent Paranomasy. 2 Cor. 4.8, 9. [...], &c. haesi­tamus, at non prorsus haeremus. So Mat. 8.22. let the dead bury the dead. 2 Tim. 4.2. [...]. So 1 Tim. 3.16. Rom. 12.2. Mat. 16 18. and 24.7. Phil. 3.2.3.19. [See the Originall] 2 Cor. 6.10. as poor, yet making many rich, as having nothing, and yet possessing all things. So Bethel shall be Beth-aven▪ Amos 5.5. Psal. 25.16. Gna [...] ani, af [...]flictus ego &c. Hosea 4.18. a [...]abu hebu am [...]nt [...]ona.

[Page 177] Periphrasis, is the using many words for one thing. Thus Iohn 21.20 the Disciple whom Jesus loved (i) Iohn. The fruit of the vine (i) wine. To lay down this Tabernacle (i) to dye. The Doctor of the Gentiles (i) Paul. The Father of lying and murther (i) the De­vill. So death is called the going the way of all the earth▪ because none can escape it: and Solomon cals it our long home, &c.

Pleonasmus, the most wise God con­descending to our rude and weak capa­city, oft useth sacred P [...]eonasmes, [...]or the better clearing of things to our under­standing, and beating them into our dul apprehensions. So Deut. 13.4. those in­culcations are not vaine, but serve to worke things the better upon our hard hearts. So Deut. 32.6. O foolish people and unwise. 1 Iohn 1.1. wee have seen with our eyes, &c. Iohn 1.3. and 6.33, 34, 35. Mat. 5.2, &c. Christ cals himself seven times there the bread of life. The Psalmes are full of such pleonasticall inculcations. The Scripture is o [...]t exege­tical, what it speaks darkly in one place, it explains in another.

Polyptoton, is a variation of cases, as [Page 178] Rom. 11.36. of him, from him, to him, &c. Iohn 17.25. 2 Cor. 12.14 Luke 8.5.

Polysyndeton, when words and sen­tences are knit together, with many copulatives, as 1 Cor. 13.1, 2, 3. and though I have the gift of prophesie, and understand all mysteries, and all know­ledge, &c. So Gal. 4.10. Ro. 8.38, 39.

Prolepsis, or Hypophora, is the pre­vention of an objection, as Pro. 3.9. Ho­nour the Lord with thy riches. Ob. So I may beggar my selfe: he prevents this objection, so shall thy barnes be filled. So Mat. 6.33. first seek spirituals, above and before temporals. Ob. So I may im­paire my wealth, health, &c. He pre­vents this, all these things shall be cast as an over-plus into the bargaine. So Iohn 11.2. [See more, Rule 27.]

Prosopopaeia, the faining of a person, as when wee bring in the inanimate creatures, speaking or hearing, &c. So 1 Kings 13.2. O Altar, Altar, thus saith the Lord: he speaks to the Altar, as if it were a person that heard him. Psal. 98.7.8. let the sea roare, and the floods clap their hands, and the hils rejoice. Rom. 8.19, 20, 21. The Apostle brings in the creature waiting, groaning, travelling. [Page 179] So Isaiah 35.1, 2. he attributes joy and singing to the wildernesse. See a most lively, rhetorical, prosopopeical descrip­tion of the terrible Army of the Babylo­nians, Ioel 2.1.10 12. So Ioshua 24.27. this stone shall be a witnesse, for it hath heard all the words of the Lord. Isaiah 1.2. Heare O Heavens &c. Iudges 9.8. Iotham brings in the trees, speaking like men. The Olive will not leave his fatnesse, nor the Figtree his sweetnesse, nor the Vine his wine, to reigne over others;Stultitiae est, ab­ [...]ect [...] libertate, spresis piis Ma­gistratibus, om­nem potestatem impio, improbo, crudeli nebuloni committere. Wolphius in locum. but tis the bramble, that affects soveraignty and dominion, a base, scrat­ching, worthlesse, fruitlesse shrub, good for nothing but to stop gaps, and keep out beasts, from spoyling the pleasant fields, and afterward to bee burnt. [Rhamnus exilis est, unde vix umbram jacit quae protegar, ac sub se delitescentes pungit & stimulat. à Lap.

Synecdoche generis, when a generall word comprehends the particular. Mar. 16.15. Goe preach the Gospell to every creature (i) to every rationall creature. Psal. 1.6. the Lord knowes the way of the righteous. viz. with a knowledge of favour and approbation. So Amos 8.14. they sweare by the sin [Page 108] of Samaria (i) by the Idol that is placed there (i) the golden Calves. Thus wic­kednesse is put for Idolatry, Zach. 5.8. and for Incest, Levit. 20.19. Thus the Philistine is put for Goliath, the Apostle for Paul, our Saviour for Christ. Mat. 11.18. Iohn came neither eating nor drinking. viz. after the common man­ner. Gen 31.21. Iacob fled over the Ri­ver (i) Euphrates. Psal. 19.7. the Law of the Lord (i) the whole word of God. 1 Cor. 6.12. all things are lawfull (i) all adiaphorous things. Ier. 8.6. no man (i) very few.

Thus the whole is oft put for a part, as Mat. 3.5. all Iudaea went forth (i) a great part. So 1 Kings 10.24. all the earth went to heare the wisedome of Solomon. Mat. 4.23. he healed all disea­ses (i) all sorts of diseases presented to his cure. Luke 2.1. all the world was taxed (i) all the Provinces belonging to Augustus. 1 Tim. 2.3. who will have all men to be saved, &c. (i) all the Elect, of what Nation or Degree soever. Rom. 10.12 God is rich to all (i) to all that truly call upon him. Heb. 2.9. he tasted death for every man (i) for every san­ctified man. ver. 10. All in Scripture, is [Page 181] oft taken distributively, for some of all sorts, not collectively for the whole masse of mankind. The ignorance of this distinction is the ground of many errors amongst us.

Thus the plurall number is put for the singular, as Mat. 27.44. the thieves (i) one of the thieves upbraided him.

2. Synecdoche speciei, when a par­ticular implies the generall, Mat. 4.4. and Per panem, [...]n­tellige o [...]nia hujus vitae admi nicula, ut cibum, potum, vesti­menta. 6.11. bread (i) all kind of food. So Gen. 3.19. Thus peace is oft put for all temporall blessings. So a brother is put for a Kinsman, Mat. 12.47. thy brethren are without (i) thy kinsmen Caesar for the chiefe Magistrate. Mat. 22.21.

Thus a part is put for the whole, Rom. 13.1. let every soule (i) let every man be subject. So the roof is put for the house, Mat. 8 8. So Gen. 46.26. all the soules that came out of Egypt. Eze. 18. the soule that sinnes. So the body is put for the whole man. Rom. 12.1. Thus prayer is oft put synecdochically for the whole worship of God. Luke 18.20. two men went up to the Temple to pray (i) to worship God. So Rom 10.12, 13. Ioel 2.32. Acts 2.21. Gen. 4.26. and 12.8. first, because it is a speciall [Page 182] part of Gods worship, very pleasing to him. 2. Because prayer must accom­pany every Ordinance, Luke 18.12. I fast twice in the Sabbath (i) in the week.A potiori die hepdomas vo­catur Sabba­thum. à Lap. Thus oft the denomination is gi­ven from the better part; as Sion for all Ierusalem, and Ierusalem for all Iu­dah.

Thus the feare of the Lord is oft put for the worship of God. Pro. 14.26. Psal. 130.4. Deut. 6.13. Acts 10.35. Psal. 128.1 and 112.1.

Thus the hand is put for the whole man, Pro. 10.4. and the head for the whole man, Pro. 11.26. blessing shall be upon the head of, &c. Pro. 3.22. grace to thy neck (i) to thy whole man.

Thus the singular number is put for the plurall. Ier. 8.7. the stroke knows her time (i) the strokes. Numb. 6.24▪ 22. the Kenite (i) the Kenites shall be wasted. Iob 14.1. man (i) all men have but a short time.

Thus a certaine number is put for an uncertaine. Zach. 3.9. Christ is said to have seven eyes (i) many, to signifie his singular care over his Church. So Rev. 1.20. and 5.6. Deut. 28.7.25. [...]y seven wayes (i) many wayes. Psal. 12.6. [Page 183] Iob 5.19. Psal. 119.164. seven times a day. Pro. 24.16. the righteous falleth seven times a day (i) oft. Eccl. 11, 2, 9. Mat. 12.45. seven other spirits, &c. If any desire to see these Tropes and Fi­gures more fully explained, let him per­use the learned, Glassius his Philologia, the second Part.

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 [Page 198] 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,Iesuita est om­nis homo. Our Webster is some kin to them, for he can change with every time, &c. a dissembling Fryar, a Profane Stage-Player, and professed friend to Judicial Astrology and A [...]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 [...]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 n [...]an indeed] but as for the Orthodox, Wo to [...]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 t [...] contra ducentos, imo [...]. If Hercules may not [...]ight against [Page 199] 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 [...]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 h [...]mi­nes, plebeian, low and common men, &c. How much better had it become you, like Hercules, to have endeavoured the cleansing of that Augaean stable of er­rours, Heresies and blasphemies, which like a Morphew, have over-spread the face of the Church; to have cut off those Hydra's heads, and helpt our Atlasses to hold up the Heaven of the Church. It had been more for your credit and comfort to have imployed your time and Talent in defence of Languages, Arts and Sciences, (especially in such a season as this, when so many decry them) then thus to weave the Spiders Web, which may peradventure catch some feeble flies, when stronger ones break thorough.

[Page 200] Bibitur auro venenum.'Tis true, sometimes you gild over your errors with golden words, and set a glosse upon your false wares: but poy­son is never the better for being drunke out of a golden cup, the whore of Baby­lon deales so with her guests, Rev. 17.4. and the Apostle tels us, that false Tea­chers, with faire words and fine spee­ches, do deceive the simple, with plai­stred words, they parget over the mat­ter. Rom. 16.18. 2 Pet. 2.3. Alludit ad Mercatores qui verb [...]s fictis & arte compositis, supra veritatem laudant & ex­tollunt suas merces, ut faci­ [...] ùs cas extru­dant, & cariùs vendant. Sic Haeretici ut suam haeresim divendant, & spargant, [...]am blandis & ele­gantibus v [...]bis adornant, & quasimeretricem sermonis lenoci­nio fucant, ut videatur pul­chra & elegans inslar Helenae. [...] Lapide in locum. [...], fictitiis verbis quia more plastis ac figuli multa confingunt, ut haeresis suae idolum velent, vestiant & ornent.

But that you may see your folly the better. 1. I shall begin with your contradictions. Sometimes you plead for Academicall learning, and anon you cry it downe; like a Thiefe, we some­times find you in the way, and present­ly you are crossing it againe. Thus [page 3.] you cry up Humane Learning as good, excellent, and of manifold transcendent use; whilest moving in its owne Orbe, it enables men for all kind of undertakings, Military and Ci­vill, without which, men doe not dif­fer much from beasts, &c. [So page 8, 9.] yet as if you had forgot what you had [Page 201] said, in the same page you tell us (how truly let the world judge) that this hu­mane learning, disables men for the Ministry, is a vaine Tradition, and makes men uncapable of Gospell mysteries, &c.

Quo teneam vultus mutantem protea nodo?

So, one while you plead for tea­ching children without the Grammar Rules [page 22] yet page 24. you cry up Mr Brinslyes way of teaching, which every one knowes (who knowes the Method of that Godly man) hath refe­rence to Rules.

2. Your sophistry, and fallacious ar­guing is very frequent, to give you a taste onely,I find it done already, very acurately, by Dr Ward in his Vindiciae Academiarum. (for as you desire to stirre up some to plead your cause, so I doubt not but some of the Lords Worthies, who have more time and Talents for such worke, will arise and plead his cause more fully.)

1.He's against Learning. You tell us, that humane learning puffs men up, makes men selfe-confi­dent and proud; that it is but a carnall thing, a fleshly power, (just so say your brethren, the Familists, and Anabap­tists) that the I have pro­ved the contra­ry in my Vindi­ciae Literarum ▪ Apostles never taught [Page 202] or practised any such matter, but bad us beware of Philosophy, Col. 2.8. for it is a fleshly weapon, earthly, sensuall, dive­lish, an Idoll of mans inventing, spiri­tuall sorcery or inchantment, yea Rea­son is a Monster, and the very root and ground of all Infidelity, &c.

Answ. Behold here that Damask-Web, (as his verifying friend cals it) which Mr Webster weaves. 1. He Ar­gues from the abuse of a thing, to the taking away its use; because some men abuse humane learning to pride, and selfe-conceitednesse, therefore away with humane learning, Non sequitur; for then, because some men abuse, meat, drinke, cloaths and riches; wee must throw away meat, drinke, cloaths and riches.

2. It is not Philosophy simply, that the Apostle condemnes, Col. 2.8. but vaine,V. Vindiciae Literarum. c. 2. page 30. spoyling, abusive Philosophy; as you may see more fully in my vindicati­on of that place.

3. Neither is humane learning a car­nall, fleshly, sensuall Idoll of mans in­venting; but the good gift of God, com­ming from the Father of lights, who is purity it selfe: As I have proved at large, [Page 203] in my Vindiciae Literarum.

4. Neither is Reason a Monster▪ (as you Monster-like affirme) but being rightly improved, is a great helpe in Religion; as is excellently proved, by the learned Culverwell in his profound discourse, of the light of Nature: fit it is fit we should give unto Reason, the things which are Reasons, and to Faith, the things which are Faiths.

Ob. But 'tis the spirit (saies Master Webster) that must teach us, and the spi­rit that must unlock the Scriptures, and the spirit that must inlighten us, &c.

Answ. True, but yet the spirit of God works by meanes (as I have pro­ved before in my Vindiciae.) Who ever expects helpe from God,V. Vindiciae Li­terarum, Prefu. must not sit still and dreame the spirit will help him; but he must arise, and serve Providence in the use of meanes; for the spirits Teaching doth not exclude, but include the use of all good meanes, &c.

Yet that you see Mr Webster's Her­culean strength, he comes now to grapple even with Aristotle himselfe [c. 6.] this Chapter he spends wholly,He's against Aristotle. in combating with him; no lesse Adver­sary then the Prince of Philosophers [Page 204] can try his strength. 1. He tels us, that Aristotle was but a man, and so might erre; and is not Mr Webster a ma [...]? and doth he not erre with a witnesse? 2 He tels us, that what Aristotle hath writ­ten, was rather by a Diabolicall, then a Divine instinct [I rather suspect that he is led by a Diabolicall instinct, that speaks it.] 3 His Principles are false, his Manners corrupt, many of his books spurious; besides, hee is ambiguous, briefe, [...]ame intricate, erroneous &c. In a word, a blind Pagan, the proud Stag [...] ­rite. I wish he were not more blind, corrupt and proud that speaks it]

Qu. But since Aristotelicall Philo­sophy wil not downe with Mr Webster, what new-light shorter cut, and easier way hath this Hercules found out: for like another Caesar, Viam aut invenie [...] ▪ aut faciet. He'll [...]ither find a way, or fra [...]e you one out of his empty sconce?

Ans. Why, 'tis Magick [page 68, &c.] that noble,No [...]e, 'tis Dia­bolicall Ma­gick, which Webster pleads for, as appea [...]s by his commending Lilly the Wizard. and almost divine sci­ence (as he cals it) of naturall Magick. This key (if you will believe him) will better unlock natures Cabinet, then syl­logismes; yet he co [...]plaines, that this is neglected by the Schools, yea hated [Page 205] and abhorred, and the very name seems nauseous and execrable to them. [and that very justly considering whether your Magick leads men] But O Magick, Magick, where hast thou [...]ame hid so long, that Mr Webster is faine to con­jure thee up againe, and none but he and his associates, could find out this short cut before? 'Tis true, there is Astronomy, which is an Art that consi­ders the divers aspects, and naturall pro­perties of the Starres, and this is law­full. But then there is See Perkins 1 Vol. p. 39▪ and 43, 44. Magia Diabo­lica, a Divelish Magick, when men take upon them, to foretell things con­tingent, by the Stars, those are called ju­dicial Astrologers, and in Scripture they are oft joyned with Witches, wizards, and Sorcerers, Deu. 18 10, 11. Dan. 2.2, &c. yet this Devilish Art, doth Mr Web­ster plead for [page 51] and spends wel­nigh a page, in the commendation of Astrology and Astrologers, such as Lil­ly, Booker, Culpepper, &c. 1. He cals it a Science or Art. The learned Weemse 4. Tom. on the Magitian. page 62. Weem­se hath proved the contrary; yea, the Lord Verulam (whom he cites so oft) is here against him.Lord Verulam's Advancement of Learning. p. 147. Astrology (saith he) is corrupted with so much superstition, [Page 206] that there is hardly to bee found, any sound part in it.Aug. de doct. Christian l. 2. chap. 21. S. Austin that had stu­died this way, yet concludes, Astrolo­gia est magnus error, & magna demen­tia, &c. 'tis a great errour, a great mad­nesse, and superstition easily refelled.

2. Yet he cals this a high, a noble, an excellent Astrologia ju­diciaria non est Scientia. Thes. Cantab. 1654. Science, and usefull to all mankinde; a study, not unbeseeming the best wits, and greatest Schollars, no way offensive to God or true Religi­on, &c.

A dangerous and false assertion, the contrary whereof, is most true in the judgement and experience,See Wendelius Physic. c. 27, 28. page 620.630. and Weems Magitian. sect. 7. of all godly learned men such as Calvin Beza, Per­kins, Weemes, Gataker, Geree Vicars &c. they all condemne it, as a most ignoble, dangerous study, unbesee [...]ing choice wits, offensive both to God, and all good men. Hence these judiciall Astrologers were formerly excommunicated, and cast out of the Church; and by the De­crees of Emperours, banisht out of the Common-wealth. Never more need of punishing such offenders, when they are grown so bold, and brazen-faced, as to publish their lies and abominations in Print to the world, and so provoke God [Page 207] to forsake us, Isaiah 2.6. Therefore thou hast forsaken thy people, because they be replenished from the East, and are South­sayers, like the Philistines. 'Tis an Art that leads men to the Devil, I have con­ferred with some, and read as much of others, who have gone about to study this Art (as Webster cals it) they have been faine to throw away their books, for feare of Satans appearing; so readie is he to step in, when once he finds us out of Gods way Usuallie, such are Wi­sards, and therefore I cannot but won­der how Mr Webster durst be so impu­dent, as to commend the worth, vertue, and learning, not onely of these lying, de­luding Prognosticators, Booker and Cul­pepper, but he also extols that lying, ray­ling, ignorant Wizard, Ly-ly, who hath not onely reviled the most learned and Reverend Mr Gataker, with the Ortho­dox Ministry of the Land; but with his lies, hath abused both Church and State, to the great dishonour of the Nation: as appeares by the pious and judicious Mr Gataker's Vindication of his Anno­tations, on Ier. 10.2.

And since Mr Webster talks so much of this noble Science, and what suffici­ent [Page 208] Reasons he could give in defence of Mr Lillie's Astrology, he may doe well in his next Pamphlet, to prove it a sci­ence, and to bring forth his strong Rea­sons. In the meane time I shall love humane learning the better, whilest I live, because 'tis opposed by Star-gazers, and judiciall Astrologers: as David lo­ved Gods Law the more, because wic­ked men sought to destroy it, Psal. 119.126, 127. the Father tels us, Nil nisi grande aliquod bonum quod à Nerone damnat [...]m, It must needs bee good, which wicked Nero hates. So humane learning must needs bee good, which Astrologers and Wizards hate and op­pose. And that you may see the same spirit which breaths in Lilly, dwels in Webster, he useth the lying, railing lan­guage of Lilly. Shall the thundring Pul­pit-men (saies Lillian Webster) who would have all mens faith pinned upon their sleeves [this is as true as all the rest] and usually condemne all things they understand not [it seems Mr Web­ster knowes more in this Art, then ho­nester men doe,] make mee silent in so just a cause? [Oh no, tis a [...]ime of li­berty, and you think you may be bold, [Page 209] but such as you must know, that though you may for a time, escape the punish­ment of men, yet you cannot escape the revenging hand of the Almighty, but as you have sinned against the Lord, so be sure first or last, your sinne will finde you out. And yet that all the world may see what spirit leads this man, tis worth observing, whom he commends, not only Lilly and Booker, but also Fryar Bacon [sic mulus mulum, it becomes one Fryar to claw another] and Para­celsus, a Libertine, a Drunkard, a man of little learning, and lesse Latine; he was not only skilled in naturall Magick, (the utmost bounds whereof, border'd on the suburbs of Hell) but is charged to converse constantly with Familiars,See more, Ful­lers Ho [...]y state, lib. 2. cap. 3. and to have the Devill for his Purse­bearer, yet this is one of Mr Websters society. Noscitur ex comite, &c. Like Lettice, like Lips; such as his company is, such is he.

Add to this, his praising the study of Physiognomy, as an excellent, laudable, and profitable Science; [which yet the Learned judge vaine and foolish] also his extolling of Chymistry, and prefer­ring it before Aristotelian Philosophy, [Page 210] and advising schollars to leave their Li­braries, and fall to Laboratories, putting their hands to the coales and Furnace. [So they may quickly find pro thesauro carbones, beggary instead of Learning, and walking thus in the sparks of their owne fire, lie down in sorrow, Isaiah 50. [...].] this is Mr Webster's short cut, a quick way to bring men to the De­vill or the Devill to them.

2. Mr Webster having sufficiently railed on Aristotle, the Prince of Philo­sophers, next he fals foule on Galen, 3. He's against Galen, and Physitians. the Father of Physitians, onely for building on Aristotles Principles; out of his ig­norance, hee cals him an ignorant Pa­gan, an Idoll, a blinde guide, &c. and at last fals foully on the Physitians them­selves [page 107.]

4. He' [...] against Ministers.3. He comes now to Ministers, and railes on them, for suffering themselves to be stiled by that blasphemous title of Divines; this the Priests (that Title to shew his contempt of the Ministry, hee puts on the Ministers of the Gospell, though that Title be never given them, quà Ministers in al the New Testament) blasphemously assume to themselves.

Ans. 1. 'Tis false, the Title is not [Page 211] blasphemous, for 'tis given to S. Iohn, who is called by way of eminency, and distinction, [...], The Divine. As Theology and Divinity are termes con­vertible in our language, so is a Theo­logue and a Divine, the same in sense, though it differ in sound: and therefore if the Scots do well (as you say they do) in calling their Ministers Theologues; then ours do not ill, in speaking plaine English, and calling them onely for di­stinction sake, Divines (i) men set a­part for the study of Theology or Divi­nity. Now see the wit, or if you will the malice of this Magus, this Magitian (for hee pleads for the lawfulnesse of such Titles.) The Scots (saith he) may call their Ministers Theologues; but our peo­ple, may not call their Ministers Di­vines. This distinction is like the mans, that said, Pepper was hot in operation, but cold in working.

2. 'Tis false that we assume it, much more that we blasphemouslie assume it to our selves▪ if people will give us that Title, onely for distinction sake, who can hinder him?

3. The ground hee builds on, is rot­ten. viz. 1. Because holinesse is essen­tiallie [Page 212] proper to God. 2. Be cause wee are Holy and Divine by participation onely, therefore wee may not be called Holy and Divine.

Ans. The answer is easie. Though to be holy and Divine, be essentially proper unto God, yet by way of Ana­logie and resemblance, it is also given to Angels and men. Hence the godly in this life, are called Saints, holy, and in the very letter, partakers of the Divine Nature, [2 Pet. 1.4.] not essentiallie, but Analogicallie, partaking of those graces whereby we resemble God.

He's against Magistrates4. He fals foule on Magistrates, and te [...]s them plain [...]ie [page 98.] that they must not at all intermeddle with the things of God, lest miser [...]e and destru­ction follow them to the grave, &c.

Ans. What is this but to destroy the Magistracie? to rob them of their coer­cive power, and make them like Saint George, that sits with a drawn sword, but never strikes (a sit emblem of Mr Websters Magistrates.)

Ob. But Mr Webster would have them punish Theeves, Murtherers, A­dulterers and Drunkards, onely they must not punish the Saints, lest God re­quire [Page 213] the blood of his Saints at their hands. [page 98.]

Ans. 1. If the Magistrate must punish Theeves, Murtherers, &c. then à forti­ori he must much more punish spirituall Murtherers, Theeves, &c. for as 'tis a greater sinne to kill the soule, then to kil the body, so they deserve severer punish­ment. 'Tis no Policy, but cruelty, to suf­fer Woolves and Foxes to destroy the flock: neither is the coercive power of the Magistracy, under the Law, aboli­shed by the Gospell, as is excellently cleared by Mr Prin, in a Treatise called the Sword of the Magistrate; and since by Mr Cobbet on the same subject.

2. The Saints must bee considered under a double notion. 1. As Saints walking up to their principles and li­ving in the feare of God, and hee that abuseth and kils such Saints simply on this account, must look to answer for their blood.

But 2. Consider the Saints, as erring and wandring from their Principles, by Adultery, Murther, Drunkennesse, Here­sie, &c. and so they may and must be punished, though not as Saints, yet as sinning and transgressing Saints: yea [Page 214] though they should plead conscience for what they doe, and say, as Mr Bur­roughs in his Irenicum▪ c. 6. p. 34 proves.

Thus you see, how Mr Webster is a­gainst learning, against Aristotle, against Magistracie, against Ministrie, against Physitians, and against all that is truly good: like Ismael, his hand is against every man, and therefore it's just that every mans hand should be against him.

Q. But what is the summe of Mr Websters desires, and what would hee have us to studie?

A. Hee tels you. 1. That you must lay aside al your paper Idols, and sleight Aristotle, who hath in him, many things frivolous, vaine, false and need­lesse.

2. He tels you, that you give up your selfe to Mathematicks, Opticks, Geo­metry, Geography, Astrology, Arithme­tick, Physiognomie, Magick, Protechny, Chymistry, Pneumatithmy, Stratarith­metry, Dactylogy, Stenography, Archi­tecture; and to the soule ravishing study of Salt, Sulphure & Mercury [a medicine for a Hor [...]e] These, these, if you will be­lieve Mr Webster, are the onely excel­lent studies for Academians.

[Page 215]But Sir, if these inferiour Arts (the alwfulnesse of some of them being just­lie questionable) be so usefull and excel­lent as you affirme, then à fortior [...] Logi­que (which you sleight as prejudiciall to Theology) and Physicks, Ethicks, &c. with the superiour Arts and Scien­ces, must needs be much more excel­lent, and therefore Mr Webster is much to be blamed, for crying up those low, inferiour, emptie things; and crying downe those choice, ingenious, usefull Arts and Sciences, which doe so much fit and further men in their preparation to Divine studies.

To conclude, the world may here see, what stuffe still comes from Lame Giles Calvers shop, that forge of the De­vil, from whence so many blasphemous, lying, scandalous Pamphlets, for many yeers past, have spread over the Land, to the great dishonour of the Nation, in the sight of the Nations round about us, and to the provocation of Gods wrath against us, which will certainly breake forth, both upon the actors & tolerators of such intollerable errours, without speedy reformation and amendment.

[Page 216]Since I framed this discourse, there came to my hands, a very accurate and learned Examen, of Mr Websters illogi­call Logick, which now followes in it's order.