CLAVIS BIBLIORVM THE KEY Of the BIBLE Vnlocking The Richest Treasury of the Holy Scriptures WHEREBY The 1 Order 2 Names 3. Times 4 Penmen 5 Occasion 6 Scope and 7 Principall Parts Containing the Subject-Matter of every Book of Old and New Testament are familiarly and briefly opened For the help of the weakest capacity in the understanding of the whole BIBLE By FRANCIS ROBERTS A. M. Pastor of the Church at Augustines LONDON Col. 3.16 Let the word of Christ in dwell in you richly in all wisdome London Printed by T. R. and E. M. for George Calvert and are to sold at his shop at the signe of the Half-Moon in Watling-street neer to Pauls stump 1648. AN EPISTLE To the READER THere is no one duty more commanded or commended in the Word of God or more practised by the Saints of God then the diligent and conscientious reading of the holy Scriptures Our Saviour Christ commands us not only to read them but to search into them The Apostle Paul commands us not only to have them with us but in us and not only to have them in us but to have them dwelling and abiding in us richly in all wisedome David professeth of himselfe that the Law was in the midst of his bowels And that he had hid the word in his heart that he might not sinne against God Austin saith of himselfe that the holy Scriptures were his holy delight And Hierome tels us of one Nepotianus who by long and assiduous meditation of the holy Scriptures had made his breast the Library of Iesus Christ. And for my part I have alwayes observed that the more holy and humble any man is the more he delighteth in the holy Scriptures and the more profane and proud any man is the more he slighteth and undervalueth them Cursed is that speech of Politian that proud Critick that he never spent his time worse then in reading the Scriptures And famous is the Answer of Basil to that cursed Apostate Julian who said of the Sciptures That he had read them understood them and condemned them But Basil answered him excellently That he had read them but not understood them for if he had understood them he would not have condemned them No man that hath the Holy Spirit but will love those books which were written by holy men as they were moved by the Holy Spirit As David said of Goliah's sword There is none to that give it me So may I say of the Holy Scriptures There are no bookes like these Books which are able to make thee wise unto salvation and to make the man of God absolute and perfect unto every good worke And therefore let me perswade all men to read these books not only to read them but to meditate in them day and night And to hide them in their hearts as a divine cordiall to comfort them in these sad dayes as a divine lampe to guide them in this houre of darknesse and as part of the whole Armour of God to inable them to resist temptation in this houre of temptation that is now coming upon the whole earth And when they read them 1 To read them with an humble heart for God hath promised to give grace to the humble and to teach the humble his way 2 To read thē with prayer that God would open their eyes that they may understand the wonders of his law 3 To read them with a godly trembling for feare least with the spider these should suck poison out of their sweet flowers and wrest the Scriptures to their owne destruction as they that are unstable and unlearned 4 To read them with a purpose to practice what they read He that practiseth what he understandeth God will help him to understand what he understands not 5 To read them in an orderly and methodicall way And for their better help herein to take this ensuing Treatise in their hands It is short and pithy It sets the whole Bible before them in an orderly plaine and perspicuous manner and helps them to understand every book The Author of it is a godly learned Minister well knowne and very well esteemed on in this famous city The Book it selfe is called the Key of the Bible because it unlocks the richest Treasury of the Holy Scriptures Take this Key with you whensoever you goe into this Treasury And pray unto him that hath the Key of David that openeth and no man shutteth and shutteth and no man openeth that he will open this Treasury unto you The Rabbins say that there are foure Keyes that are in Gods keeping The Key of the clouds The Key of the wombe The Key of the grave The Key of food I may adde that there is a fifth Key also in Gods bestowing which is the Key of the Scriptures The God that made these books can only un-riddle these Books And therefore when you use this Key pray for that other Key and pray unto Christ to deale with you as he did with his Apostles To open your understanding that you may understand the Scriptures So prayes Your Servant in Christ Iesus EDMUND CALAMY Imprimatur EDMUND CALAMY AN INTRODUCTORY Advertisement TO THE READER Containing some Generall Directions for the Right Understanding of the Holy Scriptures And how this present Treatise is to be improved most advantagiously to that end THe Holy Scriptures are the lively Oracles of the living God unfolding the secrets of his will to man The Epistle of Iesus Christ Revealing from heaven the saving mysteries of his sweetest love unto his Church and the Blessed Charter of the Saints which no Tract of time shall reverse whereby they hold of God all their present enjoyments in the life that now is and all their future hopes of that life which is to come Chrysostom prefers Scripture before Angels saith Get you Bibles the medicines of the soule Iob esteemed them more then his necessary food Paul delighted therein touching the inward man David preferred them before the honey and honey-combe before great spoyl thousands of gold and silver all riches and therefore accounted them his heritage his Counsellors his comfort c. Yea professeth his heart did break for longing to Gods judgements at all times And every godly and truly blessed man should make the Scriptures his delight and meditate therein night and day Notwithstanding how many gracious soules are there whose delight it is to repair often to this Sanctuary of the Scriptures as Augustine stiles them but cannot tell what they see there of the Lord and of his glory who frequently read in this blessed Book but like the Ethiopian Eunuch understand not or not to purpose what they reade And this comes to passe 1 Partly through the sublimity of those supernatural and heavenly mysteries therein revealed whereby
prophecy from the al-knowing God could foretell these things to come Isaâ— 41.22 2. In the propheticall expressions of it it is consonant to other propheticall books and gives light to them Daniel Zechariah especially Ezekiel As in the particulars of eating up the Book Rev. 10.9 10. with Ezek. 2.8 and 3.3 of sealing Gods promise Rev. 7.2 3. with Ezek. 9. of the foure living Creatures Rev. 4.6 7. with Ezek. 1.5.6 of Gog and Magog Rev. 20.8 with Ezek 38.2 and 39.1 of the measuring of the Temple and City Rev. 21.15 with Ezek. 40.3 c. Of the two olive trees c. Rev. 11.4 with Zech. 4.3 11 14. c. 3. Many things foretold in this Book prophetically are fulfilled and come to passe actually As Interpreters have observed in many particulars Therefore this Book is of divine Authority Ierem. 28.9.4 Promise of explaining how long the Idolatrous and Tyrannicall Kingdome of Anti-Christ should last was made to Daniel the Prophet Dan. 12.4 9. which some conceive to be fulfilled in these Apocalypticall visions Rev. c. 11. and 12. and 13. and 17. c. And had not Christ under the New Testament left his Church some propheticall Record for her comfort against the horrid cruelty idolatry and darknesse of the Anti-christian Dominion showing when it should have an end and how happy at last the Church should be all her enemies being universally made the footstool of the Lambe she were in a worse condition then under the Old Testament which were absurd 4. As the Holy Ghost by Moses the first Penman of the Canon of the Old Testament warned the Jewes against adding to or diminishing from the word of God yee shall not adde unto the word which I command you neither shall you diminish from it Deut. 9.2 and 12.32 So by the Apostle Iohn the last Penman of the Canon of the New Testament Iesus Christ warneth all persons that heare the words of this Prophecy If any man shall adde unto these things God shall adde unto him the plagues that are written in this Book And if any man shall take away from the words of the Book of this Prophecy God shall take away his part out of the Book of Life and out of the Holy City and from the things which are written in this Book Rev. 22.18 19. By which severe Commination the integrity and divine Authority of this Book is asserted by Christ against all whom Christ foresaw would either indeavour to infringe the Authority of it or corrupt the purity of it Hereby then the whole divine Canon is sealed up as fully now compleat and divinely Authenticall after which we are to expect no more Scripture from God 5. The generall current of best Antiquity except some few particular persons and divers of them guilty of such heresies as this Book condemnes hath embraced this Book and accounted it of divine Authority As those formerly cited to prove Iohn the Apostle to be Penman of it and many more that might be enumerated As that ancient Ancyran Councel held before the Nicene in Append. as also the third Councell of Carthage Can. 47. Cyprian frequently alledges the Revelation among the other Canonicall bookes as De exhort martyrum c. 8. c. 11. c. 12. Testimon Advers Iudaeos l. 2. c. 1. Sect. 3.6 11. c. 6. The Cavils and Objections against the divine Authority of this Book reckoned up by Erasmus or others how weak and unsatisfactory they are may appeare in severall writers who have confuted them Especially vid. Bez. Prolegom in Apocylaps Ioannis and Gerh. loc Com. De scrip sac in exeges cap. 10. Sect. 294. ad sin cap. Excellency of this Book is most considerable For 1. The conveyance of it at first to the Church is singular From God to Iesus Christ From Iesus Christ to an Angel From the Angel to Iohn whom Jesus peculiarly loved above all his Apostles and Disciples Rev. 1.1 And this to Iohn when in exile for Christ in the Isle Patmos and that not on a common day but on the Lords day the Queen of dayes and â—o Iohn in Patmos on the Lords day not in an ordinary but extraordinary composure and elevation of his soule when he was in the spirit caught up as it were and transported in an holy extasie and spirituall Rapture that he might the more attend to these mysteries revealed and have more immediate un-interrupted Communion with Jesus Christ the Revealer Rev. 1 9 10. c. what can all this import but some singularly eminent treasure for the Church in this book whereby the Church in her deepest tribulation may be with Iohn spiritually intransed and ravished with many surpassing grounds of joy and consolation 2. The stile is stately and sublime and may wonderfully take the highest notion The expressions quick piercing and patheticall and may pleasingly penetrate the dullest affection The whole contexture is so full of divine majesty that it commands an awfull Reverence in all gracious hearts that read it 3. The matter of it is most heavenly and spirituall and that in exceeding great variety notably describing the Divinity of Christ His offices and the benefits of them clearly pointing out Anti-Christs Seate Tyranny Rise Growth Power Acts and Fall and most lively delineating the Churches condition what it was in the Primitive times after Christ and what it should be afterwards till the worlds end how sad yet sâ—fe under Anti-christs dominion how sweet and happy after Anti-Christs destruction how comfortable at the day of judgement and how glorious in heaven with Iesus Christ for evermore What Saint would not thirst much to read and here more to understand but most of all to enjoy these things Some of them are laid downe most mystically in abstruse visions to exercise the judgements of the wisest some more familiarly to succour the infirmity even of the weakest In some places the Lamb may wade in others the Elephant may swim Those prevent contempt these anticipate discouragement Ioaoâ—imus Abbas prefers this Prophecy before the Prophecy of all other Prophets Beza saith That those things in other Prophets which were not fulfilled after Christs coming the holy spirit hath heaped them all together in this precious book and also added others so farre as was needfull or usefull for the Church to know them Bez. Prolegom in Apoc. Oecolampadius cals this book The best Paraphrast of all the Prophets Ioh. Oecolamp Praefat. in Daniâ—l Hierome saith Apocalypsis tot habet sacramenta quot verba Parum dixi pro merito voluminis laus omnis inferior est in verbis singulis multiplices latent intelligentiae i. e. The Revelation hath as many mysteries as words It s but a little I say all praise is too low for the merit of this volume manifold understandings lie hid in every word Hieron in Epist. ad Paulin. 4. The Book it selfe is compleat capable of no Addition or Detraction but upon severest Penalties Rev. 22.18.19 5. The Penman Eminent viz. John that beloved disciple
his way Thus Christ saith I thanke thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent but hast revealed them unto Babes whence Becanus notes that such as are proud and attribute to their own wisedome attaine not to the true sense of Scripture Be therefore clothed with humility in use of Scripture that true Scripture-knowledge may increase IV. Rule Familiarize the Scripture to thy selfe by constant and methodicall exercise therein Method and order as it is the mother of memory so it is a singular friend to a clear understanding The generality of the Scripture have such a contexture and coherence one part with another that small insight into it will be gained by reading it confusedly disorderly therefore read the whole in Order Divers have published Directions how to read over the whole Scripture methodicaâ—ly once a yeare c. consult them But be constant in perusall and studying of the Scriptures hereby Scripture phrase and sense will become familiar and facile How hard at first to write to play on an instrument c. but by multiplying Acts men get habits and write play c. with facility and dexterity Use not Scripture only by fits and starts in some good pangs or moods c. but habitually converse with Scripture trade in them meditate therein night and day Let the word of Christ not only lodge or sojourne in you but even dwell in you Hence those commands of God to his people of old This Book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night These words shall be in thine heart and thou shalt whet them diligently upon thy children and shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou lyest down and when thou risest up And thou shalt bind them for a signe upon thine hand c. V. Rule Vnderstand Scripture according to the Theologicall Analogy or Certaine rule of faith and love Anomaly i. e. Irregularity is some deviation from the rule or exception against the rule To this here Analogy is opposed By this Analogy understand A certaine Epitome of Scriptures or briefe Abridgement of Christian Religion collected out of the plaine places of Scripture according to which other darke and figurative expressions in Scripture are to be explained This Analogy of faith and love Paul charges Timothy to hold fast saying Hold fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. That Delineation Draught Platforme Patterne or forme of sound words which thou hast heard of me in faith and love which is in Christ Iesus Where seems to be intimated a Systeme or forme of doctrine communicated from Paul to Timothy according to which Timothy was to steer as by a Compasse This forme of doctrine is described here 1 By the generall nature of it A forme of sound words A draught or model of wholesome doctrine 2. By the principall parts of it into which it is branched viz. 1 Faith 2 Love Faith compriseth credenda All things to be believed as in the Creed taken out of Scripture Love containes facienda All things to be done as in the Decalogue Lords prayer and Sacramental Institutions which are Scripture into these two the whole Body of divinity is usually distributed 3. By the primary foundation upon which this forme of sound words is built viz. Christ Iesus compare herewith 1 Cor. 3.11 Eph. 2.20 So that if in any place of Scripture the word or letter of the text be repugnant to the Analogy of faith and love it is not to be understood properly and literally but improperly and figuratively As for instance This is my body This is my blood c. This cannot be understood properly that the bread and wine are Christs body and bloud for that is contrary to the Analogy or rule of faith w ch tels us that Christs human nature is ascended into heaven whom the heavens must containe till the restitution of all thingâ— therefore it is to be understood figuratively and in a â—acramentall sense The signe being put for the thing signified by a Metâ—â—ymie So we are commanded To eate Christs flesh To pluck out our right eye cut off our right hand if they offend us We cannot read any of these literaelly and properly for that were against the Analogy or rule of love Thou shalt not kill therefore we must seek for a spirituall and improper sense viz. Eating Christs flesh not carnally with our teeth but spiritually by faith i. e. beleeving in Christ crucified c. As also denying all corruptions corrupt affections inclinations or occasions though as deaâ— and usefull as right hand or right eye unto us Thus this rule faithfully followed will cleare many hard and intricate passages in Scripture It is therefore of singular consequence to every one that desires solidly to understand the Scriptures to be well grounded in the fundamentals Principles of Christian Religion without which like a ship without ballast a man shall be carried away with every winde of vaine doctrine perverting or mistaking the Scriptures VI. Rule Be well acquainted with the 1 Order 2 Titles 3 Times 4 Penmen 5 Occasion 6 Scope and 7 Principall parts of the books both of the Old and N. Testament These will much promote the solid judicious understanding of the whole Bible in a short space For 1 Hereby you shall have the very Idea or character of every book lively describing the nature and Contents of it before your eyes as in a Map before you begin to peruse them 2 Hereby you shall have a Clew to conduct you a Compasse to saile and steere by in the perusall of any book 3 Hereby also you shall have a summary Recapitulation or Recollection of the chief Aime and subject matters of every book much tending both to help judgement and strengthen memory after the Perusall of any book of old or New Testament And therefore this course must needs be as an usefull Key to unlock the rich Cabinet of the Holy Scriptures and to discover the precious Treasures thereof unto you Now this is the Intent and Scope of this Manuall this small Treatise viz. so familiarly to open and unfold The 1 Order 2 Titles 3 Times 4 Penmen 5 Occasion 6 Scope and 7 Principall Parts of the Books of Old and New Testament That the whole Tenour of the Bible might be spread open in a Generall view to the meanest capacity For 1. The Order of the Books especially of the Historicall Books observed all along and compendiously represented in the two Tables before the Old and New Testament more evidently help to discover the Order of Histories and matters handled therein and the Order of Gods governing his Church in severall conditions 2. The Titles 1 Some of them summarily signify to us the chief matter of the Book as Genesis The Generations of
the heaven and earth Exodus Israel's departure out of Egypt c. 2 Some of them declare the instrumentall Authors or Penmen of them as the Titles of Prophets Books Isaiah c. who being extraordinary men of God guided by the Spirit their books are of divine Authority 3 Some denote the Churches or particular persons for whose sakes immediately some parts of Scripture were penned which affords light to divers passages therein 3. The Times of the Books set forth Partly the length or space of time in which things related were done as in Historicall Books which serve to disclose the connection and continuance of the History and Chronology Partly the time or season when the bookes were written which serves to cleare the understanding of divers particular passages which otherwise would be very difficult both in the Prophets and in the Apostles See therefore those two Tables for the Timeing of the Prophets and Epistles p. 104. to 107. and p. 177. to 186. Distinguish well betwixt times and times you dissolve many knots 4. Penmen being holy men of God extraordinarily inspired intimate to us the divine Authority of their writings This incites faith love and awfull Reverence to their books 5. The Occasion upon which the books were written together with 6. The Scope drift or End of the book being well considered give great light to the whole Book the whole frame disposition and chiefe Arguments handled in the book having a singular tendency to the Scope therefore as the Archer fixeth his eye steadily on the mark when he would shoot accurately so still fix your thought upon the Occasion and Scope of every book when you would peruse them understandingly 7. The Principall parts of the Book here Analytically laid down exhibit clearly to your view both the chiefe Subject or matters insisted upon in every Book as also the methodicall and orderly coherence of all the parts of the book with one another Books lookt upon confusedly are but darkly and confusedly apprehended But considered distinctly as in these distinct Analyses or Resolutions into their Principall parts must needs be distinctly and much more clearly discerned This the chiefe Purpose and Aime of this Book By these particulars to familiarize the Scriptures unto Christians that delight to converse with God in his owne book To whom I earnestly commend this direction for the more profitable use of this Book viz. That 1 Before they read any Book of Scripture they would first read what is in this Key said of that Book 2 In reading they would still remember the Occasion and Scope of the book and now and then compare the Principall Parts here with the Text And 3 After the Perusall of the Book they would read againe what this Key speaks of it Hereby the understaning will be cleared the Memory confirmed VII Rule Heedfully and judiciously observe the accurate Concord and Harmony of the Holy Scriptures though written by severall persons at severall times in severall places yet one and the same spirit inditing all is still like himselfe consonant to himselfe in all The Discord is in our mindes rather then in Gods word Hence Augustine let us be at concord in our own heart and the Scripture will have no discord in it There are Principally five notable respects in which Scriptures sometimes seem most contrary repugnant and opposite one to another when yet they are not dissonant but consonant and sweetly concording one with another As 1 When the Word or Phrase is used in severall Places not in the same but in severall senses and Acceptations 2 When they treat not of the same but of severall subjects 3 When they speak not of the same but severall parts of a thing 4 When they speak not in severall places according to the same but severall respects 5 When they intend not the same but severall times These things well considered will lay a notable foundation for reconciling all places of Scripture that seem to be any way opposite one to another Take the illustrations of theÌ„ severally 1. Scriptures seem opposite but are not when the same word or phrase in severall places is used not in the same but in severall senses and acceptations for the same words have oft times severall significations In such case distinguish the severall Acceptations and the Scriptures agree As Paul saith Work out your own salvation with feare and trembling But Iohn saith There is no feare in love but perfect love casteth out fear c. These places are not opposite because the word Fear in Iohn signifies a base servile stavish fear in Paul a filial childlike religious fear In this sense it is said of the SamaritaÌ„s they feared the Lord again they feared not the Lord i. e. they feared the Lord servilly and hypocritically for his Lyons but they feared him not religiously â—ilially sincerely Not to feare God aright is not to feare him at all Again Christ saith If a man keep my saying he shall never see death But Paul saith It is appointed to all men once to dye yet here 's no opposition for Christ speaks of death spiritual and eternall Paul of death temporal or corporall Further Ieremiah saith Cursed be the man that trusteth in man Christ saith except yee eatâ— the flesh of the Son of man yee have no life in you by eating understand believing v. 47. yet here 's no opposition Man signifies either meer man who is vaine deceitful c. Of him Ieremiah speaks Or man subsisting in the second person of God of him Christ speaks Moses saith God rested on the seventh day from all his work But Christ saith My father worketh hitherto and I worke yet here 's no opposition For the works of God are either Works of Creation whereby new kinds of Creatures are made so Moses intended that God rested from his work or Works of Conservation and Providence sustaining and governing his works created so Christ meant the father and he wrought still Adde hereunto Christ saith If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple But Paul saith Husbands love your wives No man ever yet hated his own flesh yet no opposition for Hatred is taken either Properly and absolutely so understand Paul or comparatively a lesse love being counted hatred of that understand Christ. Moreover Paul saith Therefore we conclude that a man is justified by faith without the deeds of the law But Iames saith yee see then how that by works a man is justified and not by faith onely yet no reall opposition For Iustification in Pauls sense signifyes an instrumentall Application of Gods righteousnesse viz. Jesus Christ to our selves and so Faith alone justifies before God but Iustification in Iame's sense signifies a Declarative Manifestation of the Truth of that Faith whereby we
with other writers unanimously receive it as part of the Canon Penman is not so unanimously determined upon among Authors Some thinks it was written by the men of the great Synagogue R. Moses is said to be of this opinion Or by Ioachim the Priest sonne of Iesus the High-Priest Philo Iudeus in Chronol Or by Mordecay as is conjectured partly from chap. 9.20 23. As The Latin Fathers The ground of whose conjecture seemes to come short Or by Ezra or Nehemiah who wrote the two former Histories of the Church of like Nature Isidorus Alsted Praecog Theol l. c. c. 120. But Eusebius in his Chronicles supposeth that the Penman was after Ezra This Book containes an History of the Church under the Reigne of Ahashuerus King of Persia from the third yeare of his Reigne Esth. 1.1 2 3. till the end of his Reigne viz. about 20. years for he reigned in all about 21. or 22. years This Ahashuerus is conceived to be Xerxes sonne of Hystaspis Ezr. 4.6 Iun. Annot. The time of this History is thus computed Ahashuerus makes his feast in his third yeare Esth. 1.3 Marrieth Esther in his seventh yeare Esth. 2.16 Haman conspires against the Iewes and is hanged in his twelfth yeare Esth. 3.7 and 7.10 Thence Esther reigns till the end of his Reigne Mordecai being chief Governour 10. y. Helvic chron Sâ—ope most lively to manifest How singularly vigilant God is over his Church in extreamest straits and deepest dangers not only to preserve her from them and advantage her by them but also to returne the plots of her cruell enemies upon their own heads when they are nearest execution Principall parts This Book declares the Jewes deliverance from Hamans plot both by what meanes and in what manner it was delivered I. Meanes of deliverance Esther advanced Of whose advancement here 's 1. The occasion c. 1. 2. The manner of it c. 2. II. The manner of the deliverance where are laid downe 1. Hamans cruell Plot against the Jewes c. 3. 2. The perill ensuing upon this Plot 1. Generally to all the Jewes c. 4. 2. Particularly to Mordecai himselfe c. 5. 3. Gods countermining of Hamans undermining designe 1. By advancement of Mordecai c. 6. 2. By ruining of 1 Haman c. 7. 2 Of the rest of the Jewes enemies whose slaughter was Impetrated c. 8. Perpetrated c. 9. 3. By producing out of all an happy prosperous quiet condition to his owne people II. DOCTRINAL BOOKS The DOGMATICAL or DOCTRINALL Books Thus farre of those Books which are more properly Historicall Now of the Bookes which were written in the same times with the former which declare to us the will of God in a more Doctrinall way and therefore for distinction sake called DOCTRINALL They are also called the Poeticall Books because it is conceived that they or most of them in Hebrew were written in Metre or Poeticall Measures which now are not so easie to be found out These DOGMATICALL Books containe in them Doctrines 1. Of more speciall and particular reference to some particular individuall person 2. Or of more Generall reference and respect to all Job 1. DOctrines of more speciall reference to a particular person are laid down in the Book of IOB so called because that precious man Iob and his various condition is the chiefe subject-matter of the Booke Some think that there never was such a man in the world as this Iob of which this Book speaks but account this booke rather Parabolicall then Historicall R. Moses Ben. Maimon in more Nebuchim part 3. § 22. And Thalmud Ord. 4. Tract 3. But this dreame is sufficiently refelled by that honourable mention that is made of this renowned Iob in other Scriptures both in Old and New Testament Ezek. 14.14 20. Iam. 5.11 Who this Iob was is more doubted 1. Some thinke that Iob came of Nahor Abrahams brother and that he was the third from Nahor thus Nahor Vz rIob and that he lived about that time that Israel was in Egypt Alsted Chron. p. 100 and p. 115. and p. 502. And Hieronym in Q. Hebr. Tom. 4. fol. 96. Seemes to incline hereunto especially seeing Iob is said to dwell in the Land of Vz Iob 1.1 and Vz was one of Nahors sonnes Gent 22. â—1 But that Land seems not to have received its name of Vz coetaneous to Abraham but rather from Vz son of Aram Sem's Nephew presently after the flood Gen. 10.23 As Gerh. well notes in exegesi loc Com. de Scrip. § 136. 2. Others rather are of opinion that Iob is the same which Iobab King of the Idumeans of the race of Esau Gen. 36.34 And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name Iobab into Iob either from the custome of the Hebrew tongue which oft-times changeth one letter for another or from the Aramick Idumean or other dialect of the Country where he sojourned or from the change of his condition in the world while prosperous he might be called Iobab the letter being doubled when in distresse his name contracted into Iob. See the like in case of Abraham Gen. 17.5 Of Naomi Ruth 1.20 This latter opinion is urged by Arguments not to be neglected 1. From the circumstances of place Iobab lived in the Land of Idumea Gen. 36.33 Iob in the Land of Vz a chiefe tract in Idumea Iob 1.1 Lam. 4.21 Hence Kings of Edom are called Kings of the Land of Vz Ier. 25.20 2. From description of their possessions Iobab had Regall Majesty Gen. 36.33 Iob had a Princely state not usuall to private men Iob 1.1 2 3. And also Princely Dignity Habit and Office Iob 29.9 12 14. 3. From Similitude of names As Moses reckons up among Esau's sons one Eliphaz who brought forth one Theman builder of a Town of his own name Gen. 36.10 15. So Iobs History mentions Eliphaz the Temanite Iob 2.11 Many Authors as the LXX interpret at the end of Iob. Euseb. demonstr Evangel l. 1. c. 5. Ambros. in Com. in Rom. 9. August de Civit. dei l. 18. c. 47. Gerh. quo supr § 134. vid. Mercer in Praefat in Lib Iob Com. in Iob 1.1 Penman of this book is not certainly known Some think it was Solomon but that 's scarce probable Iob living so long before Solomon and many Penmen of Holy Scripture intervening betwixt them Some that Iob penned this book himselfe because the expressions and speeches of Iob are laid down in such emphaticall and patheticall terms Some rather thinke that Moses wrote Genesis and Iob about the same time viz. a little before Israels departure out of Aegypt in the yeare of the world 2452. Alsted Chron. p. 100. R. Solomon and other Hebrewes favour this opinion Scope To evidence as in a mirrour the wise just and fatherly Providence of God to his own faithfull and upright servants even in midst of manifold deepest strangest and longest afflictions Hebrewes say Iob's calamity lasted 12 moneths Suidas saith seaven yeeres Principal Parts In this book
some things are hard to be understood 2 Partly through the obscure and mysterious manner of Scriptures revealing many things whereby the Lord would exeâ—cise the sharpest and deepest apprehensions of men 3 Partly through defect of some familiar Manu-duction into the whole Bible and the severall Books of Old and New Testament therein contained which might like a Clew of thread conduct into these sacred Treasuryes and like a Key unlock this Cabinet of Christs richest Jewels Whereupon after much deliberation how this might be best effected apprehending that some briefe and solid Discovery of the 1 Order 2 Names 3 Times 4 Penmen 5 Occasion 6 Scope 7 Principall parts of the Books in the Bible would much conduce o ripen Christians in Bible-knowledge spreading before their eyes in A Generall view the current of the whole Scriptures I entred upon this Task and finished it by divine assistance in such sort as is represented in the ensueing Treatise It was immediately intended for the help and benefit of some speciall godly friends whom I shall ever highly respect and honour but through importunity is now made publike for the good I hope of many The Lord make it as usefull as it was intended and is desired By way of Preface be pleased to pause a little with me upon the serious consideration of 1. The worth of Scripture-knowledge 2. The way how to attaine to it That will quicken Christians to Scripture-study This will help them to Scripture-understanding Scripture-knowledge is of great worth and consequence to every Christian. Or The Holy Scriptures are most worthy of all Christians constant study and utmost endeavours to understand them For 1. The Author inventing and inditing the Holy Scriptures is God blessed for ever Father Sonne and Holy Ghost all Scripture is divinely inspired Hence called the Oracles of God The word of Christ. And the Saying of the Holy Ghost For the Prophecy came not at any time by the will of man but holy men of God spake as they were moved by the Holy Ghost We are apt to value desire to study and understand the books of godly learned judicious mens making How much more should we to the utmost indeavour to understand the Scriptures which are the only Books of Gods making Mens writings are too much mingled with vanity ignorance folly mistakes imperfections infirmities and corruptions savouring much of a carnall spirit when most spiritual But Gods word is satisfactorily full without all vanity most wise faithfull and true without all falshood or folly Compleatly perfect beyond all imperfection most pure and exceedingly refined without all corruption and without all carnall mixtures wholly spirituall sweetly resembling that most spirituall spirit that did indite them 2. The Amanuenses or Penmen of the Holy Ghost for the Scriptures were not contemptible or ordinary but incomparable and extraordinary persons As Moses the meekest man on earth the peculiar favourite of God with whom God talked face to face the None-such of all the Prophets in Israel Samuel that mighty man in prayer David the King that man after Gods own heart King Solomon that wisest of all the Kings whom God honoured with the building of the Temple Daniel in whom was found an excellent spirit and great dexterity in expounding secrets and mysteries Iohn the disciple whom Iesus loved above all the rest who leaned on Iesus breast Paul who was caught up into the third heavens whose writings saith Chrysostome like a wall of adamant compasse about or surround all the Churches In a word all of them holy men of God moved by the Holy Ghost These being the Penmen how incomparable and extraordinary must their writings needs be who would not study them and earnestly pry into them 3. The matter of the Scripture is most inviâ—ing able to allure the hearts of men and Angels to the study of them yea to transport and ravish their spirits in the understanding of them Herein are revealed most profound and inexplicable mysteries The nature of the blessed God Simple without composition Al-sufficient without any externall addition immutable without all shadow of alteration Eternall Immense Incomprehensible Omnipresent and wholly Infinite without all limitation c. The Vnity of essence The Trinity of Persons The father not being the Son nor either of them the Holy Ghost yet all of them the Holy God The Secrets of Gods eternall counsels especially touching the electing of his owne in Christ predestinating them to the adoption of children when all others are passed by The curious Order of the Creation to bring his purposes to passe The Permission of mans fall from the Pinacle of his naturall integrity that thereby he might take occasion to glorify the height of justice and mercy in raising him up by Christ to a farre higher pitch of supernaturall felicity The Person and office of Iesus Christ the Mediatour and both altogether wonderfull God and man united in one person to unite God and man in one Covenant The Son of God became the Son of man to make the sons of men sons of God A King to subdue all our enemies to us and us to himselfe A Prophet to unveyle the bosome secrets of his father unto us A Priest offering up himselfe upon himselfe by himselfe offering up himselfe the sacrifice as man upon himselfe the Altaâ— as God by himselfe the Priest as God-man Christ was humbled and thereby we exalted Christ wounded we healed Christ accused we cleared Christ condemned we justified and acquitted Christ accursed we blessed Christ slaine and we live and Christ conquered that so we might be more then Conquerours through Christ that loves us What shall I say In Scripture is revealed how enemies are reconciled Sinners justified Aliens adopted Beggars made Heirs and co-heirs with Christ and how dust and ashes shall be glorified for evermore Here are unfolded the Covenant of grace wholly made up of heavenly cordials The Promises of the life that now is and that which is to â—ome exceeding great and previous The comforts of God able to counterpoise the deepest disconsolations and Commands surpassing all the lawes in the world in holinesse Iustice and goodnesse Here are discovered The miseries of all that aâ—e in the first Adam the felicities of all that are in the second Adam and the way how poore soules are translated from those miseries to these felicities Here you shall find God descending to man In preparing all Spirituall priviledges for sinners in Jesus Christ our Saviour In tendering richest Grace by Covenant-Promises and Ordinances and In applying these preparations and tenders actually to the Soule by the Spirit 2 Man ascending unto God by the Spiritualizing of his Nature Acting of his Faith Aspiring of his desires Fervency of his prayers and Holy tendency of his Conversation Yea both God and man
sweetly closing together in a most intimate Communion in Iesus Christ which is as another Paradise and Heaven on earth In a word what is there not in Holy Scriptures Are we poore Here 's a Treasury of riches Are we sick Here 's a Shop of Soule Medicines Are we fainting Here 's a Cabinet of Cordials Are we Christlesse Here 's the star that leads to Christ. Are we Christians Here 's the bands that keep in Christ. Are we afflicted Here 's our Solace Are we persecuted Here 's our protection Are we deserted Here 's our recovery Are we tempted Here 's our sword and Victory Are we young Here 's our beauty Are we Old Here 's our wisdome While we live here 's the Rule of our conversation when we dye here 's the hope of our Glorification So that I may with Tertullian I Adore the fulnesse of the Scripture Oh blessed Scriptures who can know them and not love them Who can love them and not delight to meditate in them night and day Who can meditate in them and not desire to love them love to desire them and both desire and love to understand them This is the Book of Books as David said of Goliath's Sword there 's none like that Said one Ex aliis paleae viles hinc grana leguntur Aurea tu paleas linquito grana lege I may Engish it Other writings chaffe unfold Scriptures yeeld the purest gold Others dote on chasty games Gather thou these golden Graines Take away our Papers said Augustine and bring amongst us the Book of God heâ—re Christ saying heare Truth speaking c. I may close up this Paragraph with his words who thus emphatically expresseth himselfe The Sacred Scripture is the Book of life whose Original is eternall whose essence is incorporeall whose knowledge is life whose writing is indelible whose inspect is desireable whose Doctrine is easie whose knowledge is sweet whose depth is unsearchable whose words are innumerable and onely one word All. 4. The forme of the Scripture both Inward and Outward if well considered commands all possible endeavours and industry for the understanding thereof 1. The Inward forme is That accurate conformity of the things laid down in Scripture to that infallible and eternall truth of Gods own understanding that indited and revealed them Writings compiled by men carry in them a conformity to the idea in their understanding which being subject to ignorance errour and corruption through the imperfection that is in them must needs produce writingâ— semblably imperfect ignorant erroneous and corrupt But no such thing can be incident unto the Scriptures which are conforme to the Divine understanding of the only wise God which is infinite unsearchable and wholly admirable which is all Light without any darknesse at all all Truth without the least errour All perfect without any shadow of imperfection all pure without any colour of Corruption So that the Scriptures of themselves cannot lead us unto errour but the more we truly understand them the more our minds shall be enriched with truth and elevated to a conformity to the supream truth of God 2. The Outward forme of the Scriptures oâ— manner how things are therein revealed is not onely plaine and easie nor only darke or difficult but rather mixt of both some things being facile some things being hard to be understood some places are such shallowes wherein lambs need not be afraid to made some againe such deeps as Elephants may be enforced to swim By plainnesse God nourishes the weakest by obscurenesse he exercises the accutest As Augustine hath intimated That facility occasion not our contempt of Scriptures there are interwoven some difficulties that difficulties deterre not from the study of Scripture there are intermingled some facilities For as Augustine notes If all were shut up how should obscure things be revealed If all things were hid whence should the soule have ability to knock for the opening of things shut up Is therefore our Capacity weaker Here 's reliefe for our infirmity Is our apprehension deeper Here 's worke enough for the sharpest perspicacity So that the most ignorant need not be afraid the most intelligent need not be ashamed of endeavours after Scripture understanding 5. The End is manifold and excellent for which God committed his word to writing and that writing to us viz. For Doctrine that Faith and Truth may be asserted For Reproofe or conviction that errour may be confuted As Athanasius said Hereticks are to be stoned with Scripture Arguments For correction of manners enormous or offensive For instruction in the paths of righteousnesse and for consolation that drooping dejected distressed spirits may not be overwhelmed Now then if we study not to understand Scriptures How in Doctrinals They â— Assert the Truth 2 Confute errour How in Practicals They 1 Direct in wel-doing 2 Correct for ill-doing we frustrate the chief ends and scope why the Scriptures were imparted unto us 6. How acceptable is our study and understanding of the Scripture unto God! For 1. He commands us this way to bestow our selves Search the Scriptures Let the word of Christ indwell in you richly in all wisdome Not be but dwell with you not dwell with you but dwell in you yea indwell in you Greek Not dwell in you but dwell in you richly nor only dwell in you richly but in all wisdome 2. He Commends them that have industriously acquainted themselves with the Scripture Timothy that from a child he had known the Holy Scripture able to make him wise unto Salvation Apollos That he was an eloquent man and mighty in the Scriptures The Bereans that they were more noble then those of Thessalonica in that they received the word with all readinesse of mind and searched the Scriptures dayly whether those things were so And he makes it one Character of the godly blessed man that His delight is in the Law of the Lord and therein he meditates day and night 3. He condemns the contrary unskilfulnesse in the Scriptures as the infirmity of Babes Yea as the root of all errour in spirituals do ye not erre because yee know not the Scriptures Appositely saith Chrysostome to this purpose Ignorance of the Scriptures hath brought forth Heresies hath brought in corruption of life hath turned all things upside down Ignorance of the Scriptures is a very Hell And elsewhere he saith It is the cause of all evils to be ignorant of the Scriptures Hierom also to like purpose He that knowes not the Scriptures knowes not the power of God and his wisdome The ignorance of Scriptures is the ignorance of Christ. 4. In a word He promises happinesse to the right understanding of the Scriptures If yee know these things happy are yee if ye do them And sometimes notably rewards them that endeavour to understand them While the Ethiopian Eunuch
read the Prophet Isaiah that he might understand it the Lord sent Philip to instruct him to convert him The Eunuch was Baptized and went on his way rejoycing 7. Finally The true and solid understanding of the Scripture is the foundation of all possible benefit or advantage by the Scripture For how should we forsake sin deny ungodlinesse and worldly lusts and labour to get out of our carnall condition till by Scripture we be convinced of the sinfulnesse of sinne and danger of our naturall condition How should we desire Christ earnestly or accept Christ delightfully till we understand by the Scripture what want we have of Christ what worth there is in Christ Till we understand Scripture Principles how shall we receive them Till we understand Scripture-Promises how shall we believe them Till we understand Scripture-commands how shall we obey them Till we understand Scripture-directions how should we follow them And till we understand Scripture-comforts what supporting sweetnesse can we expect from them O therfore labour diligently to understand the Counsels of God then you will be in more immediate capacity of reaping all spirituall benefits by the word of God The understanding of the Scriptures saith Hierome is the true meate and drink which we have from the word of God Therefore as he saith elsewhere Let 's fetch fit timber out of the Scriptures to build in our selves an house of wisdome Hitherto of the worth of Scripture-knowledge Now of the way how to attaine it That Holy Scriptures may be more profitably and cleerly understood certaine Rules or Directions are to be observed and followed These Directions might be digested into two Ranks viz. I. Some more speciall and peculiar more particularly concerning Schollers As 1 The competent understanding of the Originall languages Hebrew Caldee and Greek wherein the Scriptures were written 2 The prudent use of Logick for orderly and methodicall Resolution of the Text c. 3. The subservient helps of other Arts as Rhetorick Naturall Philosophy c. Without which it is impossible satisfactorily to interpret the Scriptures For as Ambrose well observes Though Penmen of Scripture wrote not according to Art but according to Grace which is above all Art for they wrote what the spirit did Dictate to them yet they that have written of Art have found an Art in their writings c. 4 The benefit of humane Histories to illustrate and cleere the divine 5 The conferring of ancient translations with the Originals especially the Greek version of the Old-Testament by the Lxxii much followed in the Allegations of the New Testament and the Syriack version of the New Testament 6 The prudent use of the most Orthodox learned and judicious Commentators 7. Constant caution that all Tongues Arts Histories Translations and Comments be duly ranked in their proper places in a subserviency under not a Regency or Predominancy over the Holy Scriptures which are to controule them all For when Hagar shall once usurp over her Mistresse its high time to cast her out of doors till shee submit herselfe Many such things ought be insisted upon but that is besides my present intention II. Some more generall and common directions which may be of use to all sorts of Christians learned or unlearned especially unto the people for promoting whose understanding in this blessed Book of God these ensuing Rules faithfully followed may through divine blessing prove abundantly advantagious viz. I. Rule Beg wisedome of the only wise God who gives liberally and upbraids not That by Gods wisedome you may know Gods minde by the assistance of that spirit which indited the Scripture you may discerne the true sense and meaning of the Scriptures For what the woman said of Iacobs well may much more be affirmed of these wels of salvation Thou hast nothing to draw with and the well is deep Scripture mysteries are profound Our capacities very shallow when we know most we know but in part therefore pray with Hierome I desire to enter into thy house the Church by thy way the Scriptures O direct my way lest I fall in thy Scriptures by which I desire to enter Intreat the Lord to anoint thine eyes with eye-salve that thou mayst see to open thine understanding as sometimes he did the Apostles to understand the Scriptures When thou settest thy selfe to peruse the Scripture from day to day forget not to dart up Davids sweet petition unto God Open thou mine eyes that I may behold wondrous things out of thy law II. Rule Labour sincerely after a truly gracious spirit then thou shalt be peculiarly able to penetrate into the inward marrow and mysteries of the Holy Scriptures He will best comprehend Scripture meaning in his head that hath got the Scripture law written in his heart Thou wilt never saith Bernard understand Pauls meaning unlesse thou drinkest of Pauls spirit Gracious persons are illuminated persons they have the anointing that teacheth them all things viz. necessary to salvation The Lord delights to impart his secrets to them that feare him What man is he that feareth the Lord him shall he teach in the way that he shall chuse The Secret of the Lord is with them that feare him and he will shew them his Covenant Christ hath promised peculiarly to maniest himselfe to them that love him so as not unto the world and where Christ is so manifested the sense of Scripture is singularly manifested for Christ is the Kernell of the Scripture The gracelesse man though by light of nature and accomplishments of Art he may know much of Scripture theoretically and speculatively yet his light is but darknesse he reaches not to the life of understanding knowes Gods minde in Scripture only as we know far Countreys by Maps But the gracious person understands the Scriptures experimentally feelingly as a Traveller knows remote countries in which he hath actually been The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned But he that is spirituall judgeth all things we have the minde of Christ. III. Rule Peruse the Scripture still with an humble selfe-denying heart Be not puffed up or conceited with thine own knowledge or other perfections He that thinks he knows any thing knows nothing yet as he ought to know Empty vessels are most receptive so are selfe-emptying mindes It is a great help to knowledge not to be ignorant of our ignorance for â—ense of want spurs on indeavours after enjoyment The fructifying showers quickly glide away from the lofty hils but they stay and soake into the low valleys God that resists the proud yet gives grace to the humble and lowly And among other graces the grace of knowledge and understanding For with the lowly is wisedome The meek or humble will he guide in judgement and the meek will he teach
only or 3 both words and matter be cited This would give wonderfull light to many hundreds of passages in the Bible And for this end I have with much care and diligence compiled a Parallel of the Places of the Old Testament any way alledged in the New and had once resolved to have inserted it in this place But to avoid prolixity I must now forbeare it least the Porch prove too big for the building IX Rule The last Direction I shall commend to the Reader for the improvement of heavenly dexterity in and understanding of the holy Scriptures is Endeavour sincerely to practise Scripture and you shall solidly understand Scripture Bernard said truely He rightly reads the Scriptures that turneâ—s Words into workes Knowing into Doing The mightiest man in practise will in the end prove the mightiest man in Scripture Theory is the guide of Practice Practise the Life of Theory Where Scripture-contemplation and experience meet both together in the same person true Scripture understanding must needs be heightned and doubled To this effect is Christs promise My Doctrine is not mine but his that sent me If any man will do his will he shall know of the doctrine whether it be of God To like purpose subscribes the experience of David Thou through thy Commandements hast made me wiser then mine enemies for they are ever with me I have more understanding then all my Teachers for thy testimonies are my meditation I understand more then the Antients because I keep thy Precepts These things Christian Reader I thought fit to commend to thee by way of Preface But shall detaine thee no longer from the Perusall of the Book it selfe The Lord that teacheth his people to profit advance thy spiritual profiting abundantly by both So prayeth He who earnestly desires to be serviceable to Iesus Christ and usefull to his Church and people Fran. Roberts Augustine's London Aug. 26 1647 Aug. 21 1648 CLAVIS BIBLIORVM THE KEY OF THE BIBLE Unlocking The richest Treasury of the Holy Scriptures THE HOLY SCRIPTURES Rom. 1.2 were written by Moses the Prophets the Apostles and other holy men of God Luk. 16.29.31 Eph. 2.20 and 3.5 and 2 Pet. 1.21 The Covenant of God with man in Christ the Mediatour that substantiall or begotten WORD Iohn 1.1 is the Principall Subject Revealed and explained in the whole Scripturall or written WORD Gods COVENANT with man in Christ is represented to us in Holy Scripture principally two wayes viz. 1. As Promised fore-prophecied and typified In Christ to be manifested afterwards in the flesh Hence called the Covenants of Promise Eph. 2.10 Covenants not Covenant because of the severall Publications of the Covenant with more and more Augmentations in severall Points or Periods of time Thus the Covenant is made known in all the Bookes of Scripture written before Christs comming which are therefore called the OLD-COVENANT Heb. 8.13 or the OLD-TESTAMENT 2 Cor. 3.14 2. As performed fulfilled and actually accomplished in Christ already come and manifested in our flesh in fulnesse of time Gal. 4.4 5. Heb. 9. Heb. 10. Thus the Covenant is most clearly and fully unveyled to us in all the Books of Scripture written since Christs coming which are therefore stiled the NEW COVENANT or the NEW TESTAMENT Heb. 8.8 Matth. 26.28 Heb. 9.15 Thus the whole BIBLE is distributed into the 1 Old and 2 New Testament THE OLD TESTAMENT THE OLD TESTAMENT revealing the Covenants of promise in respect of the Penmen whom the Holy Ghost imployed to write the Books thereof is disparted by the Holy Ghost himselfe into two generall heads viz. 1 Moses and 2 the Prophets Luk. 16.29.31 and 24.27 Iohn 1.45 or The Law of Moses and the Prophets Act. 28.23 J. MOSES MOSES the man of God Psal. 90.1 The first Penman of Scripture was an Ebrew borne in Egypt after the worlds creation about 2432 years before Christ about 1496. years The seventh from Abraham the father of the faithfull 1 Chron. 6.1 2 3. and 2.1 and 1.34 As Enoch was the seventh from Adam the father of the world Iude 14. When Moses was borne he was very fair Act. 7.20 21 22. He was marvellously saved from death being drawne out of the water whence his name MOSES i. e. Drawn-forth was given to him Exod. 2 10 He was nourished by King Pharaoâ—s daughter for her own sonne Ex. 2.9 10. Act. 7.21 Learned in all the wisedome of the Egyptians and mighty in words and in deeds Act. 7.22 He lived in Pharaohs Court 40. years and then left the Court choosing rather to suffer affliction with the people of God c Act. 7.23 Heb. 11.24 25 26. He was a stranger a shepheard in the land of Madian 40. years Act. 7.29.30 Exod. 3. thence God called him to feed Iacob his people and Israel his inheritance He fed Israel most faithfully 40. years Numb 12.7 Heb. 3.2.5 being in the Church in the wildernesse Act. 7.38 with the Angel that spoke to him on Mount Sinai and with our fathers where he received the lively Oracles to give unto us and commanded us a law which is the inheritance of the Church of Iacob Deut. 33.4 Of all the Prophets that arose in Israel there was none like Moses whom God knew face to face Deut. 34.10 He dyed 120. years old his eye not being dimme nor his naturall strength abated and was buried of God no man knowing of his sepulcher to this day Deut. 34.5.6.7 MOSES wrote the Law of God in the five first Bookes called in Greek the Pentateuch i. e. The five-fold-volume At first it seemes to be written in one volume or Roll there being such a continued connection of Book with Book Exod. 1.1 Levit. 1.1 Num. 1.1 Deut. 1.1 But was afterwards according to the several subject matters therin contained divided into five severall Books Containing 1 An History of things past 2 A Covenant between God and his Church then present 3 And a Prophecy of further grace to come now exhibited by Iesus Christ Deut. 18.15 c. Iohn 5.46 and 1.17 In Propounding of which things as Ainsworth observes Moses hath a veile upon his glorious face for in the Histories are implied Allegories Gal. 2.24 And in the Lawes are types and shadows of good things to come the body whereof is of Christ Heb. 9.9 and 10.1 Col. 2.17 In Genesis which History endeth with Israels going downe into Egypt we have the image of a naturall man fallen from God into the bondage of sin In Exodus is the type of our Regeneration and State renewed by Iesus Christ. In Leviticus the shadow of our mortification whilst we are made sacrifices unto God In Numbers our spirituall warfare whereunto we are mustered and armed to â—ight the good fight of faith In Deuteronomie the Doctrine of our sanctification and Preparation to enter into our heavenly Canaan after Moses death by the conduct of Iesus the son of God So H. Ainsworth in his Preface before his Annotat. on Gen.
This I. of Chron. Principally insists upon the History of David Relating his Genealogy from the first Adam and so forwards towards the second Adam wherein the 12. tribes and their families c. are recorded c. 1. to 10. And his famous Acts c. 10. to the end of the Book so that this Book is a Compendious Chronology of all the former Books to the Books of Kings of things from the worlds Creation till about the yeare 2985. viz. of Genesis 2368 y. All which have been aboue particularly explained and demonstrated So the I. of Chronicles is the longest History of any one Book in the whole Bible Exodus 142. y. All which have been aboue particularly explained and demonstrated So the I. of Chronicles is the longest History of any one Book in the whole Bible The other Books of Moses 39 y. All which have been aboue particularly explained and demonstrated So the I. of Chronicles is the longest History of any one Book in the whole Bible Joshuah 17. almost 18 y. All which have been aboue particularly explained and demonstrated So the I. of Chronicles is the longest History of any one Book in the whole Bible Judges 299 y. All which have been aboue particularly explained and demonstrated So the I. of Chronicles is the longest History of any one Book in the whole Bible I. Of Samuel 80 y. All which have been aboue particularly explained and demonstrated So the I. of Chronicles is the longest History of any one Book in the whole Bible II. Of Samuel 40 y. All which have been aboue particularly explained and demonstrated So the I. of Chronicles is the longest History of any one Book in the whole Bible Hierom calls the Chronicles Instrumenti veteris Epitomen c. The Epitome of the Old Testament and that it is of such Consequence that whosoever would arrogate to himselfe the knowledge of the Scriptures without it doth but mock and abuse himselfe Hieronym in Ep. ad Paulin. And again stiles it Totius divinae Historiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Chronicle of the whole Divine History Hier. in Prolog Galeat Penman of this and the second Book is uncertaine R. Salomo R. D. Kimchi think it was Ezra Saith Alsted in Praecog Theol. l. 2. c. 120. Iunius also is of the same judgement Iun. Annot. in 1 King 11.41 and in his argument before 1 Chron. The Argument that generally inclines them all to this opinion is That the same words which are used in the close of the Chronicles 2 Chron. 36.23 are also used in the beginning of Ezra Ezr. 1.1 2 3. Scope The primary Scope of this Book seemes to be this Clearly to describe the Line and Genealogy of CHRIST the Messiah promised to David Abraham and Adam That when in fulnesse of time Christ should be revealed and performed the Church might infallibly know that he was the Promised SEED OF THE WOMAN Principall Parts This first Book of Chron. describes the Israelitish kingdome in its 1 Foundation and 2 Administration I. Foundation Where of 1. The General Genealogy of all Nations from Adam to Iacob c. 1. Here is a Chronicle of 1 The Pentateuch 2 Ioshuah 3. Iudges 2. Particular Geneal of the Nation of Israel by the twelve Tribes c. 2. to 9. Here is a Chronicle of 1 The Pentateuch 2 Ioshuah 3. Iudges II. Administratâ—on under 1 Saul whose 1 Genealogy is in c. 9. 2 Death c. 10. 2 David whose 1. Kingly condition c. 11 12 14. 2 Acts 1 Sacred restoring Gods â—orship in respect of the 1 Place c. 13 15 17 22. 2 Persons ministring in the 1 Tabernacle c. 16 2 Temple c. 23. 24 25 26 Here is a Chronicle of the two Books of Samuel 2 Polemical or Martial c. 18 19 20. 3. Political c. 21.27 3. Death c. 28 29. where is declared how David before his Death in a Solemne Assembly at Ierusalem took his leave of his Kindred Set Solomon or his Throne after he had given him Directions about the Temple and himself with his Princes had offered willingly towards the building of it II Chron 2. ACcording to the UNITED and DIVIDED state of the kingdom in the II of CHRONICLES So called for the reasons formerly alledged This booke relates the history of the Israelitish State from the beginning of king Solomons Reigne till their returne from the Babylonish Captivity which fell out about the first yeare of Cyrus king of Persians Setting down both the union and flourishing condition of the kingdome under Solomon but the division and decay of the kingdome thence ensuing till it came to utter ruine So this book contains an History of about 472 yeeres From Solomon to carrying away of Iechonias 401. As Jun. and Tremell compute In the Captivity 70 As Jun. and Tremell compute Under Cyrus the Persian 1. As Jun. and Tremell compute So that this book is an Epitome or Chronicle of the two Books of Kings with Additions If we consider the books of Samuel Kings and Chronicles all together they containe an Historicall Narration How the kingdome of Israel 1 Began under Samuel 2 Increased under David 3 Flourished under Solomon and 4 Failed under Zedekiah thus it endured almost 565 yeers Penman see in 1. of Chron. Scope For substance the same with that of the two books of Kings Principall parts This book containes an Historicall Narration of the kingdome of Israel's I. Flourishing or increase under King Solomon Touching Solomon are recorded his 1. Vertues c. 1. 2. Buildings 1. Sacred viz. The Temple where 1. His preparation for it c 2. 2. His extruction or building of it viz. Of the Temple contayning c. 3. And of the Holy utensils contayned in it c. 4. 3. His Dedication of the Temple partly by Dedicated things especially the Arke brought into the Temple c. 5. Partly by praise and prayer c. 6. Partly by Sacrifice c. 7. 2. Civil viz. Severall Cities which he builded c. 8. 3. Condition and Death c. 9. II. Fading or decrease under the following Kings of Iudah and Israel the kingdome being divided till the returne from Captivity in the Reigne of Cyrus Where note five concussions of shakings of the Kingdome under these ensuing Kings viz. Rehoboam c. 10 11 12 Abia c. 13 Asa c. 14 15 16 Jehoshaphat c. 17 18 19 20 Jehoram c. 21 Ahaziah c. 22 Joash c. 23 24 Amaziah c. 25 Uzziah c. 26 Jotham c. 27 Ahaz c. 28 Hezekiah c. 29 30 31 32 Manasâ—eh c. 33 Amon c. 33 Josiâ—h c. 34 35 Joahaz c. 36. Jehoakim c. 36. Jechoniah c. 36. Zedekiah c. 36. II. After the people of Israels CAPTIVITY in which regard we have their REDUCTION or bringing back from the Captivity of Babylon Hystorically declared And that two wayes 1. According to the truth and manner of it 2. According to the fruit and event of it Ezra 1 THe truth and manner of Gods peoples RETURNE FROM BABYLON is contained in the book of EZRA So called from Ezra the Penman of it whose Acts also
are the chief subject-matter of it Some count and call Ezra a Prophet Lactant. lib. 4. Iust. c. 11. but Augustine doubts whether he may be called a Prophet Aug. l. 18 de Civit Dei c. 36. Hierome saith he was Iosedech whose son was Iesus the High-Priest See Ludovic Viv. in Lib. 18 de Civit. dei c. 36. But how can he be denyed to be a Prophet when Christ himselfe stiles all the books of the Old Testament Moses and the Prophets Luk. 16.29.31 This is certaine Ezra was a Priest Ezr. 7 11 12. He was of the house and linage of Aaron see his pedigree Ezr. 7.1.2 3 4 5. A most expert and ready Scribe in the Law of Moses Ezr. 7.6 10 11. He was sent with Commission by Artaxerxes from Babylon to Ierusalem c. ver 11. c. Zerubbabel restored the Temple Ezra the worship of God Nehemiah the City Ierusalem This book and that of Nehemiah following are by the Hebrewes reputed as but one volume and that is called by them the I. of Ezra this the II. of Ezra Hieronym in Epist. ad Paulin. and Lactant. Instit. l. 4. c. 11. The Greek and Latin divide them as our English into two books the former being ascribed to Ezra the latter to Nehemiah The Book of Ezra in Order well followes the Chronicles for the very words which conclude the Chronicles 2 Chron. 36. last do begin this Book of Ezra Ezra 1.1 2 3. not only intimating that Ezra was probably Penman of them both but also that in this Book the History is continued In Ezra is declared the Iewes returne from Babylon And it is an History for about 146. years viz. From the Edict of Cyrus to the nineteenth year of Artaxerxes Mnemon As Iunius computes of Cyrus and Cambyses 9 Magi 1 Darius Histaspis 36 Xerxes 22 Artaxerxes Longimanus 40 Darius Nothus 19 Artaxerxes Mnemon 19 Scope To evidence how punctually faithfull and alsufficiently able God is in performing of his Promises to his Church and people in their season touching their deliverance and Restauration against all impediments improbabilities and seeming impossibilities For he made Cyrus an heathen King his shepheard and nursing father to his Church to bring them out of Babylon wherein they were as helplesse and hopelesse as dead bodies or dry bones in a grave Ezek. 37. 2 3 11 12 13. To build the Temple and Ierusalem Isa. 44. 28. and 45. 1. c. compared with Ezra 1.1 2. c. Principall parts In this Book are laid downe touching the Jewes returne 1. The causes of their return from Babylon viz. 1. Instrumentall Cyrus his Grant c. 1. 2. Materiall Persons returning c. 2. 3. Finall the Restauration of the Temple and worship of God c. 3. 2. The Impediments of their Returne 1. Recited viz. The Samaritanes c. 4. and the Ruler of Canaan c. 5. 2. Removed by the Renewing of Cyrus his Edict c. 6. 3. The successe of their Returne where are described 1 Ezra's Commission c. 7. 2. His execution of his Commission c. 8. 3. The Reformation of mixed marriages which are Described c. 9. Abolished c. 10. Nehemia II. THe Fruit and Event of the Jews RETURNE FROM BABYLON is laid down in the Book of NEHEMIAH So called 1 partly because Nehemiah was Pen-man of it Neh. 1.1 2 Partly because the Acts of Nehemiah are the Principall subject-matter of the Book Nehemiah being the great Repairer Restorer of the holy City Ierusalem It is by some called the II. of Ezra because the History begun by Ezra touching the Iewes returne from Babylon is here continued Nehemiah is supposed to aeb the same who is called the Tirshatha Ezr. 2.63 So Munsterus Neh. 8.9 which signifies a Cup-bearer Gerh. exeg in loc 1. de Scrip. § 132. but in the Chaldee tongue is a Title of Dignity and Honour R. Aben Ezra saith Gerh. Translated Legatus Regis i. e. The Kings legate Ambassadour or Commissary by Iun. Trem. who yet interpret this rather of Shazbazzar whom many think to be Zerubbabel In the margin of our English Bibles it is rendred Governour He was the son of Hachaliah Neh. 1.1 and Cup-bearer to King Artaxerxes in the twentieth yeare of his Reigne Neh. â— 11 and 2.1 The kings Palace was at Shushan Neh. 1.1 that being the Metropolis of Persia which Darius Hystaspis built Plin. N. H. l. 6 c. 27. In this Book are declared the happy fruits of the Jews returne both in reference to the Politique and Ecclesiastick state It contains an History of about 55 years as Gerh. Loc. Com. Supradict Iunius in Annot. shew viz. From the twentieth yeare of Artaerxes Mnemon Neh. 2.1 24 Thence of Darius Ochus 23 Thence of Asrenes 3 Thence of Darius the last 5 Scope To let us know how deep and desperate the distresses of the Church may grow before God will restore her How difficult slow and perplexed a work the work of Reformation is both by reason of adversaries to be opposed and Publick corruptions to be removed How easily and wonderfully God can bring Reformation to perfection against all impediments whatsoever when he is resolved to carry it on What excellent and usefull instruments pious and faithfull Magistrates are for the accomplishing both of Civil and Ecclesiasticall Reformation Nehemiah being a lively Patterne of a true Reformer indeed Principall parts This Book sets forth the Restauration of Hierusalem and this By. I. Reparation of the wals gates and buildings where consider 1. The cause of it 1. Principall God c. 1. 2. Instrumentall Nehemiah c. 2. 2. The work it selfe 1. Begun c. 3. 2. Hindred by impediments Externall c. 4. Internall c. 5. Mixt c. 6. 3. Perfected c. 6. II. Reformation both of the state Politick and Ecclesiastick c. 7. to 13. Hereunto appertain 1. The Custody of the City The Number of the Captives that returned viz. 49942. Neh. 7.66.67 and the Oblation c. 7. 2. A Description of two Festivals c. 8. 3. The peoples publick repentance in a Solemne Fast testified by a Solemne Covenant made and subscribed for Reformation c. 9 10. 4. The inhabitants of Ierusalem viz. Rulers Voluntiers and men chosen by lot c. 11. 5. The number and offices of the Priests with the Dedication of the wals of Ierusalem c. 12. III. Correction of such corruptions and miscarriages as had risen in Iudea in Nehemiah's absence c. 13. Esther III. VNder the IEWES CAPTIVITY in Babylon and other places out of Iudea The condition of the Church is described in the Book of ESTHER stiled by the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 megillath Esther i. e. The volume of Esther so denominated from Esther the Queen a Iewesh whose faithfull service done for the oppressed Church and people of God in extremity of straits is the primary subject of this Book Some writers exclude this Book out of the Canon of Scripture as Melito in Eusebius lib. 4. c. 25. Athanâ—sius in Synopsi and Nazianzen in Carm. de Script But the Hebrews and primitive Christians
Iobs threefold condition is described viz. His Prosperity His Adversity and his recovery out of all his distresses I. Iobs Prosperity is described c. 1.1 to ver 6. II. Iobs Adversity is deciphered to us 1. By the Occasion variety and extremity of it c. 1. ver 6. to chap. 3.1 2. By the distemper of his spirit under the extremity of his dolours c. 3. 3. By the Dialogue had under his Affliction wherein this Q. is for substance fully discussed Whether strange heavy and long afflictions be infallible signes either of Gods hatred or of afflicted persons Hypocrisy Likewise Jobs Faith patience courage perseverance and commendable deportment is interwoven in the Dialogue though now and then he discovered some infirmities Here consider the dispute betwixt Iob and his three friends and the Moderatours of the Dispute 1. The Dispute hath in it 8 severall Acts. 1. Eliphaz his first reproofe c. 4.5 And Iobs Answer c. 6 7. 2. Bildads first reproofe of Iob c. 8. And Iobs answer c. 9 10. 3. Zophar's first rebuke c. 11. With Iobs answer c. 12 13 14. 4. Eliphaz his second reproofe c. 15. And Iobs defence c. 16 17. 5. Bildad's second rebuke c. â—8 Iobs answer c. 19. 6. Zophar's second reproofe c. 20. Iobs answer c. 21. 7. Elephaz his third reproofe c. 22. Iobs answer c. 23 24. 8. Bildad's third reproofe c. 25. Iobs answer by shewing Gods Majesty c. 26 27 28. and by paralleling his present calamity with his former felicity c. 29 30 31. 2. The Moderatours in this dispute are 1. Elihu who first reproves Iobs friends c. 32. Iob himselfe c. 33. 2. Renders the Reasons of his reproofe drawn from the Majesty of God c. 34. 3. Exhorts Iob to Repentance c. 35. 4. Returnes to the description of Gods Majesty c. 36 37. 2. God himselfe who reprehends and convinceth Job of ignorance and infirmity by Arguments drawn from the Creation and Gubernation 1. Of the Meteors c. 38. 2. Of other creatures especially of the more considerable creatures viz. The Lyon c. 39. Elephant c. 40. Whale c. 41. III. Iobs recovery out of his adversity described 1. By his preparative to it viz. Iobs penitentiall confession of his sin c. This was the sweet fruit of the Dialogue with Iob. 2. By the manner of his Restitution c. c. 42. 2. Doctrines of more generall reference unto all sorts of persons are contained partly in Davids partly in Solomons Books whereof some were written originally in prose others in Metre Trelcat in Oecon. Bibl. Psalmes 1. IN Davids Book viz. That which was if not wholly as some thinke August de Civitat Dei l. 17. c. 14. Yet principally Penned by David i. e. THE BOOK OF PSALMES It is called in Hebrew by the latter Hebrewes who gave names or Titles to Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepher Tehillim i. e. The Book of Hymnes or Prayses because the Divine Praises of God are the chiefe subject-matter of the Psalmes In the Old Testament THE PSALMS OF ISRAEL 2 Sam. 23.1 Because penned for the use of the Israel of God In the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The PSALMES Luk 24.44 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The BIBLE or BOOK OF PSALMES Luk. 20.42 Act. 1.20 Because the Psalmes are digested into one volume The Greeke cals it also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Psalter from the Psaltery a musicall instrument used in singing of the psalmes Anciently it was called Soliloquium i. e. The Soliloquy because it containes the Saints sweetest and secret talkings with God in prayers and prayses and Gods with them in precious returnes Parva Biblia Summarium V. Test. i. e. The little Bible and the Summary of the Old Testament Luth Totius Scripturae Epitome i. e. The Epitome of the whole Scriptures Athanas. in Epist. ad Marcel It is a compendium of all divinity a common shop of Medicines for the soule an universall store-house of good Doctrines profitable to every one in all conditions Basil in Psal. 1. By August lib. PsalmoruÌ„ Prol. it s call'd Tutela pueris juvenibus ornamentum solatium senibus mulieribus aptissimus decor i. e. A safeguard for children an Ornament to youth a solace to aged men and the fittest comelinesse for women The psalmes are a Iewel made up of the Gold of Doctrine of the pearles of comfort of the Gemmes of prayer This book is a Theater of Gods works A sweet field and Rosary of promises A Paradise of sweet fruits and heavenly delights An ample Sea wherein tempest-tossed soules find richest pearles of consolation An heavenly schoole wherein God himself is chiefe instructer The abridgment flower and quintessence of Scriptures A glasse of divine grace representing to us the sweetest smiling fatherly countenance of God in Christ. And a most accurate Anatomie of a Christian soule delineating all its affections motions temptations plunges with their proper remedies Incipientibus primum efficitur elementum proficientibus incremenâ—um perfectis stabile firmamentum totius Ecclesiae vox una i. e. It is rudiment for the young increase for the proficient firm establishment for the perfect it s as but one voice of the whole Church August ibid. In a word Quid est quod non discatur in Psalmis Non omnis magnitudo virtutis non norma justitiae non pudicitiae decor non prudentiae consummatio non patientiae regula non omne quicquid potest dici bonum procedit ex ipsis Dei scientia perfecta praenunciatio Christi in carne venturi communis resurrectionis spes suppliciorum metus gloriae pollicitatio mysteriorum revelatio Omnia prorsus in his velut magno quodam communi thesauro recondita atque conferta sunt bona i. e. What is it that may not be learned in the Psalmes Doth not the greatnesse of all vertue the Rule of Righteousnesse the gracefulnesse of charity the Consummation of prudence the law of patience and every thing that may be called good flow from them The knowledge of God the perfect Prediction of Christ to come in the flesh the common hope of the Resurrection the feare of punishments the Promise of glory the revelation of mysteries yea all good things are hid and heaped together in these Psalmes as in some great and common Treasury Aug. in lib. Psalmorunt Prolog For if we look at the matter of the Psalmes how rich is it Consider In the Book of Psalms 1. God dealeth with us by 1. Information thence arise Psalmi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Didacticall or Teaching Psalms 2. Exhortation thence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Hortatory Psalmes or Admonitory Ps. 3. Consolation thence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Consolatory Psalms 4. NarratioÌ„ of things already past thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Historicall Psalmes 5. Prediction or foretelling of things to come thence Psalmi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Propheticall Psalmes 2. We deal with God
Epistles harmoniously agree as an inâ—entive Reader may well observe Iohn directs this Epistle To the well-beloved Gaius but what Gaius this was is not so evident Scripture mentions three persons of this name viz. 1. Gaius of Macedonia Act. 19.21 2. Gaius of Derbe Act. 20.4 3. Gaius of Corinth 1 Cor. 1.14 Whom Paul cals Gaius mine host and of the whole Church writing from Corinth to the Romanes Rom. 16.23 This Gaius was a man eminent for Hospitality especially to the Ministers and members of the Church of Christ. Perhaps this Gaius of Corinth was the Gaius to whom here Iohn also writes for 1. He is singularly commended here for his charity and hospitality 3 Ioh. ver 5 6. 2. The consent of writers subscribes hereunto See Lorin Comment in 3 Iohan. Epist. ver 1. However he was a very eminent man in the Church When or where this Epistle was written is not certainly known Occasion The bountifulnesse and Hospitablenesse of Gaius which Iohn had some occasion to improve towards some Ministers that went to preach to the Gentiles who seeme to have brought this Epistle from Iohn to Gaius See ver 6 7 8. Scope To request Gaius according to his wonted bounty and benevolence to the Saints to bring forward on their journey certain Ministers that went to preach the Gospel to the Gentiles To brand Diotrephes and commend to him Demetrius Principall parts I. The Inscription mentioning 1. Who wrote this Epistle 2. To whom 3. The wel-wishing Prayer for him verse 1 2. II. The Substance of the Epistle which is partly 1. Gratulatory wherein he rejoyceth at Gaius his 1. Wâ—lking in the truth ver 3 4. 2. Charity and Hospitality to the Brethren and strangers ver 5 6. 2. Hortatory wherein by divers Arguments insinuated he exhorts him to bring on their journey certaine brethren that went to preach the Gospel to the Gentiles ver 6 7 8. Intimating that he wrote to the Church about this matter also but feares it would be to little effect because of Diotrephes his pride contemning the Apostle neither receiving the brethren himselfe nor suffering others to do it whom therefore he threatens ver 9 10 11. But contrariwise commends Demetrius ver 13. III. Conclusion of the Epistle with 1. An Apology for his writing so short an Espistle because he trusted shortly to see him 2. Salutations ver 13 14. Jude THe Catholique or generall Epistle of the Apostle JUDAS Thus denominated from the Penman who wrote it and from the persons to whom it was written viz. the same to whom Peter wrote his second Epistle For substance being both the same Penman Iudas the brother of Iames Jud. 1. This is Originally an Hebrew name viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehudah i. e. Praise from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hodah i. e. He hath confessed he hath praised This name was first given to the fourth sonne of Iakob because at his birth his mother praised the Lord. Gen. 29.35 Matth. 2.6 There were two Apostles that had this name viz. 1. Iudas Iscariot that had the bag and betrayed Christ Matth. 10.4 And afterwards in some sort repented Restored the thirty peeces hanged himselfe Matth. 27.3 4 5. So that he burst asunder in the middest and all his bowels gushed out and so he went to his own place Act. 1.18 25. 2. Iudas the brother of Iames Luk. 6.16 Act. 1.13 viz. Of Iames the sonne of Alpheus who was famous at Ierusalem among the Apostles Act. 15. And 21.28 Where he is conceived to keep his chief abode that he might teach the Iewes that resorted thither out of all Nations unto which Iewes especially Iudas here seemes principally to write and therefore mentions Iames. Bez. Annot. in Iud. 1. This Iudas is also called Lebbeus i. e. Hearty and surnamed Thaddaeus which is in Syriack the same with Iudas in Hebrew Matth. 10.3 This Iudas is supposed to preach the Gospel in Mesopotamia Pontus Aegypt and Persia where the Magi slew him for his free and faithfull reproving of their superstitions Authority of this Epistle though suspected heretofore by some and that upon very inconsiderable grounds Euseb. Eccles. Hist. l. 2. c. 23. Yet is now generally acknowledged to be Divine especially considering that 1. Iudas the brother of Iames one of the Apostles wrote it Iude 1. 2 Pet. 1.21 2. The matter of it yea and most of the very phrases and words are the same with those of the second Epistle of Peter if diligently compared See the Parallel by P. Pareus Com. in Iude. 3. Antiquity have received this Epistle as Authentique and part of the Divine Canon Euseb. Eccles. Hist. l. 2. c. 23. and lib. 3. c. 22. Hieronym in Catal. vir Illustr Concil Laodicens Concil Carthaginens Athanasus Augustine and others who recite the Catalogue of the Books of Scripture reckon Iudes Epistle among the rest Arguments or Objections to the contrary are invalid These the principall Object 1. This Epistle recites Histories no where else to be found in Scripture as the contending of Michael the Archangel with the Devil about the body of Moses Iude 9. Answ. 1. Divers stories are pointed at in New Testament Which we find not in the Old Testament As that Iannes and Iambres withstood Moses 2. Tim. 3.8 That at Mount Sinai Moses said I exceedingly feare and quake Heb. 12.21 Shall therefore these Epistles Authority be suspected 2. These stories though formerly unwritten but happily derived by tradition from hand to hand yet now are written by guidance of the Spirit of God And the writing of them rather assures us of the truth of these Histories then detracts from the Authority of the Books wherein they are recorded 3. This story hath some footsteps in Deut. 34.9 Whereupon some say The Angel would have buried Moses but the Devil challenged Moses to be his own because of his killing the Aegyptian and therefore withstood him But others better God knowing Israels pronenesse to Idolatry least they should commit Idolatry with Moses dead body as after they did with the brazen Serpent buried him no man knowing where and the Devil endeavouring to discover it the Angell withstood him Obj. 2. Iude mentions the Prophesie of Enoch ver 14 15. The Old Testament hath no such Prophecie Ans. 1. Some thinke in Iudes time there was a Canonicall Book of Enoch extant as Tertull. lib. de Habit muliebr Beda com in Ep. Iud. 2. Others say better then they suppose Enoch's Book were Apocryphall yet in Apocryphall Books ther 's some truth and why may not this Apostle alleadge this passage out of Enochs Prophecie without approving that whole Book or disvesting this Epistle of its Authority as well as the Author to the Hebrew alleadge some passages out of the Book of Maccabees Heb. 11. Or Paul some Sentences out of Heathen Authors and Poets 1 Cor. 15.32 Tit. 1.12 Act. 17.28 1 Tim. 2.12 5.23 Tit. 1.3 3. Others think this Prophecy of Enoch was rather reall then verball viz. Respecting the
Order of the Patriarchs that as Death by reason of sinne had Reigned over the six first Fathers Adam Seth Enos Cainan Mahalelel Iared but could not touch the seventh Enoch so death shall Reigne oveâ— the world 6000 yeeres which shall so long continue but in the 7000. yeeres eternall life shall begin and death shall be swallowed up in Victory 4. But others best of all understand here as the Text seems evidently to carry it Enochs verbal Prophecie which though not written yet Iude received by Tradition or rather by Revelation of the same spirit of God by which Enoch prophecyed and here recorded as part of the Divine Canon Obj. 3. Jude alleadges other Apostles sayings ver 17. Therefore seemes rather to be a Disciple of the Apostles then an Apostle himselfe especially seeing he cals not himselfe an Apostle but the servant of Jesus Christ ver 1. And therefore this Epistle not authenticall Ans. 1. Though it could be proved Iude was no Apostle yet it therefore followes not his Epistle is not Authenticall Mark and Luke not Apostles yet the three Books they wrote are of unquestionable authority The authority of Books of Scriptur are not from the Penmen writing them but from the Spirit of God inditing them 2. Daniel cites Ieremiah Dan. 9.2 Ezekiel cites Daniel Ezek. 14.19 Were they therefore not Prophets but Prophets Disciples Peter alleadgeth Pauls Epistles 2 Pet. 3.15 16. Was Peter therefore no Apostle but onely a Disciple 3. Iudes alleadging the other Apostles derogaâ—es not from the authority of his Epistle but proves that Iude wrote after both Paul and Peter in whose Epistle these predictions are extant 1 Tim. 4.1 c. 2 Tim. 3.1 2 Pet. 2.1 c. 4. Finally though Iudas here call not himselfe an Apostle that argues not therefore he was not an Apostle Iames in his Epistle Iohn in his three Epistles Paul in his Epistle to the Philippians and in both his Epistles to the Thessalonians superscribe not themselves Apostles were they therefore no Apostles But Iudas here stiles himselfe the brother of Iames and that 's full as much as if he had stiled himselfe an Apostle for the texts are expresse that Iudas the Brother of Iames was one of the twelve Apostles See Luk. 6.16 Act. 1.13 Obj. 4. But Iude the Apostle taught in Persia and therefore had he written this Epistle he would rather have written it in the Persian then Grecian tongue Ans. 1. It s not infallibly certain that Iude was in Persia when he wrote this Epistle 2. No necessity of the Apostles writing in the language of the people with whom they then lived Matthew lived among the Ethiopians Paul at Rome when he wrote some of his Epistles yet they wrote not in Ethiopick or Latin but in Greek Greek being then the most common language in the world the Holy Ghost would have Greek to be the Originall language for New Testament as the Hebrew especially for the Old And Iudes Epistle is Catholique or Generall and therefore was written in Greek the generall tongue When and Where this Epistle was written is uncertaine Some think this Apostle was in Persia or Asia Minor when he wrote it viz. A yeere before he dyed and that he there dyed anno 68. after Christ. Niceph. l. 4. c. 40.44 Probably he wrote after both Paul and Peter to whose writings he seems to have reference v. 17. the whole Epistle is as an Abstract of Peters second Epistle Occasion seems from the current of the Epistle to be those abominable heresies of the Simonians Nicolaitanes Gnosticks c. abounding in those times times who held Sin to be indifferent womeÌ„ al things to be common c. Oecumen Epiphan in Haeres Gnostic Sec. Iud. 3.4 Scope To warne all the faithfull in those times of the cursed and detestable Hereticks and Seducers that were cunningly crept in among them that they contend earnestly for the truth against all their damnable errours and Heresies and for purity and holinesse of life against all their impure lustfull licentious and ungodly pâ—actices Iude 3 4 8 10 20 21. Principall parts To this end are I. Inscription of the whole Epistle expressing 1. Penman who wrote this Epistle 2. Parties to whom it was written 3. The Salutation of them ver 1 2. II. The substance of the Epistle wherein are laid down 1. The maine Proposition or Exhortation To contend earnestly for the Faith once delivered to the Saints ver 3. There being so many lascivious hereticall men crept in among them ver 4. 2. Arguments enforcing this exhortation upon them against these lascivious Heritiques demonstrating the damnablenesse and destructivenesse of their wayes 1. By examples of Gods vengeance for like impieties and impurities in former times viz. Upon Israel for unbeliefe ver 5. Upon Angels for Apostacy ver Upon Sodom and Gomorrha c. For their lusts ver 7. These examples he applyes to these Seducers 1. Describing them by their 1. Uncleannesse ver 8. 2. Despising and reproaching Magistrates ver 8 9. 3. Impudency in reviling what they know not ver 10. 4. Bruitish intemperance in carnall pleasures ver 10. 5. Cruelty to their brethren 6. Covetousnesse 7. Seditiousnesse ver 11. 8. Epicurisme in meats and drinks ver 12. 9. Hypocrisie 10. Instability 11. Deadnesse and Barrennesse to all good fruit ver 12. 12. Wrathfulnesse 13. Shamefull uncleannesse 14. Levity and inconstancy ver 13. 2. Threatning them in generall with woe ver 11 in particular with eternall destruction ver 13. 2. By Testimonies 1. Of Enoch ver 14.15 To which he adds further descriptions of their viciousnesse ver 16. 2. Of the Apostles themselves v. 17 18. where he further describes these Heretiques by their Separation from Church assemblies by their want of Gods Spirit v. 9. 3. Hortatory Directions by way of Remedy for 1. Mutuall edification 2. Prayer v. 20. 3. Love of God ver 21. 4. Different course to be taken by them in recovering severall persons from seducements v. 22 23. 5. Zeale against all impurity v. 23 III. Conclusion of the whole Epistle with adoxology to God who is able to keep them without spot and blamelesse c. v. 24 25. III. THE PROPHETICAL BOOK Viz. THE Revelat. THE PROPHETICAL BOOK of the New Testament prophetically foretelling what shall be the future condition of the Church of Christ in all ages to the end of the world is the REVELATION OF JOHN THE DIVINE This may well be called a Propheticall Book For 1 The Holy Ghost himselfe divers times stiles it A Prophecy Rev. 1.3 and 7.10 18.19 2 And the nature of the Book is chiefly Propheticall as the Series of the Book implyes and also some passages plainly testify that it treats of things which must shortly come to passe Rev. 1.1 and things which shall be hereafter Rev. 1.19 Title This book in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Apocalypse or Revelation of John the Divine whereby are indigitated to us both the
nature of the Book and the Penman of it Nature of the Book A Revelation so called because it Reveals and makes known unto us secret hidden mysteries and future events It s true this Revelation is not without mixture of much intricatenesse and obscurity as all prophecies are enigmaticall and ambiguous to men till they be effected but when the time prophecied is come then they have a more clear and certaine exposition So Iraen Advers Haeres l. 4. c. 43. And this to exercise the Reader to search out the truth as August de Civitat dei l. 20. c. 17. hath well observed Penman or instrumentall Author of it viz. Iohn the Theologue or Divine What Iohn this was some question Eusebius mentions two Iohns whose monuments were to be seen at Ephesus viz. Iohn the Evangelist who wrote the Gospel and 1 Epistle of John and Iohn the Presbyter who wrote 2. and 3. Epistle of Iohn and the Revelation Euseb. Eccles. Hist. l. 3. c. 39. To him also seems to incline Dionys. Alexandrinus in lib. de Repromissionibus But that this is a great mistake and that IOHN the Evangelist and Apostle was Penman of this Revelation may be cleared by these considerations 1. This Title attributes it to Iohn the Divine This Epithet we read no where to be given to Iohn the Presbyter but belongs to Iohn the Apostle and Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of peculiar emphasis because like an Eagle he soares aloft writes more sublimely of the Divinity of Iesus Christ both in this Book in which D. Parâ—us hath observed XLVIII Arguments of Christs Divinity as also in his Gospel Iohn 1.1 c. and in his 1. Epistle And the King of Spaines Bible of Montanus Edition hath this Greek Title before the Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Revelation of the Holy Apostle and Evangelist Iohn the Divine which Title clears this matter and is consonant to Rev. 1.1 2. whether it were prefixed by Iohn or after by the Church nor is it any way probable that Christ sent his Angel to any other Iohn then to the Apostle with this Revelation 2. Iohn the Penman of this Book is so descrâ—bed that Iohn the Apostle and Evangelist seemes plainly to be indigitated Revel 1.1 2. His servant Iohn Who bare record of the word of God and of the Testimony of Iesus Christ. Now how notably did Iohn beare record of the word of God and testimony of Iesus Christ see Iohn 1.1.2.14 and 1 Iohn 1 1. and 5.9 compared with Revel 19.13 3. The style much resembles that of Iohns Gospel and Epistles As for instance It is peculiar to Iohn to stile Christ The word compare Iohn 1.1.14 1 Iohn 1.1 and 5.7 with Revel 1.2 In his Gospell he stiles Christ the Lamb of God Iohn 1.29.36 so in the Revelation Christ is called the Lamb at least 28. times 4 That Iohn who wrote this Revelation had it in the I le Patmos made known to him who was there for the name of God and Testimony of Iesus Christ Rev. 1.9 And Histories mention no other Iohn but only Iohn the Apostle to be in Patmos Banished thither by Domitian the Emperour for the Gospel's sake neer to period of his Reigne as Funccius computes about the ninety seventh year after Christ. See Euseb. Hist. Eccles. l. 3. c. 16. and 18. 5. To these might be added the Harmonious consent of ancient Fathers who unanimously conclude that Iohn the Apostle penned this Book Dionys. Areopag who was Pauls disciple Act. 17. who wrote about the sixtieth year after Christ in those writings ascribed to him calleth the Apocalypse A secret and mysticall vision of the beloved Disciple Dionys. Eccles. Hierarch c. 3. Iustin Martyr who wrote in the one hundred and fiftieth year after Christ ascribes the Apocalypse to Iohn one of the Apostles of Christ. Iustin. in Dial. ad Tryphon To which passage Eusebius relating saith Iustin mentions the Apocalypse of Iohn plainly saying it is the Apostles Euseb. Hist. Eccles. l. 4. c. 18. Irenaeus who wrote in the eightieth year after Christ saith And what things soever Iohn the disciple of the Lord saw in the Apocylapse Iraen Advers Haeres l. 4 c. 50. and l. 4. c. 37. p. 373. A. Coloniae 1596. To these might be added the suffrage of many more as of Greek Fathers Clem. Alexand. Paedag. l. 2. c. 12. Athanas. in Synops. Epiphan Haeres 51.54 76. Chrysost. Hom. 5. in Psal. 91. of Latin fathers as Tertull. contra Marcion l. 4. Cyprian de eâ—hort Martyr c. 8.10.11.12 Ambros. in Psal 50 l. 3. de spir sanct c. 21. August de Civiâ— dei l. 20. c. 7. de Haeres c. 30. de Doct. Christ. l. 2. c. 18. videantur Annot. in Irenae l. 5. c. 30. p. 490. Colon. 1596. but in so plaine a case these may suffice So that by all this it s plainly evident that the Penman of the Revelation was Iohn the Apostle that wrote the Gospel and the Epistles The unfolding of his name and who he was more particularly See in Annot. to Iohn's Gospel Authority of this Book is not Humane but Divine For 1. This book was indited by Iesus Christ himselfe the faithfull and true witnesse who sent his Angel to testifie the same to Iohn the Apostle and by him to the Churches The Revelation of Iesus Christ which God gave unto him to shew unto his servants things which must shortly come to passe and he sent and signified it by his Angel unto his servant Iohn Rev. 1.1 and towards the close of the book he saith I Iesus have sent mine Angel to testify unto you these things in the Churches Rev. 22.16 Note this Revelation was given by Iohn the Apostle to the Churches by an Angel to Iohn by Iesus Christ to that Angel by God to Iesus Christ How punctually then is the Divine Authority of it asserted 2. It was penned by Iohn the Apostle of Christ who was divinly inspired acted by the Holy Ghost as hath bin formerly manifested and therefore it is of divine Authority especially considering that this blessed Apostle was commanded by Iesus Christ to write this Book Saying I am Alpha and Omega the first and the last and whâ—â— thou seest write in a Book write the things which thou hast sâ—en and the things which are and the thingâ— which shall bâ— hereafter Rev. 1.11 19. See also Rev. 2.1.8.12.18 and 3.1 7 14. and 14.13 and 19.9 and 21.5 3. The nature of the book imports the divine Authority of it For 1. It is eminently Propheticall speaking of things that shall be hereafter Rev. 1.1 19. and 22.7 10 18 19. and the prophecies of this book are touching future events in reference to the Church to the end of the world till the Church the Lambs wife shall be fully ready for compleat marriage with the Lamb Rev. 19.7 8 9. So that neither ancient writers nor any other but such as were inspired with a spirit of