haue a profound meaning This order of reading I hould fittest for such as bee simple but for the more learned and namely for students in diuinity I wold commend another course out of M. Perkins to beginne with the Gospell of Iohn and the Epistle to the Romans after with the Prophet Esay because these three bookes be as the keyes to open the vnderstanding of the rest Wee may reuerently thinke of the bookes of Apochrypha and of their authors but seeing they are not receiued into the number of Canonicall scriptures wee may not build our faith on them nor alleage them for confirmation of doctrine but reade them for information and institution of our manners receiuing them so farre as they agree with diuine oracles August de ciuit dei 18. cap. 38. Hierom. This rule checkes such as make Apocripha the ground of their Sermons and a rule of faith equall to the Canonicall as Romanists doe There bee certaine writers or authors as Iehn 2. Cron. 20. 34. named in scripture whose bookes are lost being neuer Canonical but as the Chronicles of England August 18. de ciuit dei cap. 38. In the new Testament written in Greeke there be Hebrew or Syriacke names and wordes whereof some haue their interpretation set by them as Bar Ionah the son of Ionah Bartimaeus the sonne of Tymaeus Barnabas the sonne of consolation Boanarges the sonnes of thunder Abba Father Emanuel God with vs. Golgotha a place of sculs c. and some haue not interpretation as being more common and familiar as Amen c. Hieron in Galat. 4. What reason then haue Papists from these words to collect that the seruice of the Church should all bee in a strange tongue It is the manner of the Propheticall writing first to vse reprehensions and threatnings of iudgement and after to ioyne the promises of mercy by Christ to come Because men are not to receiue comforts before their naturall pride being humbled and tamed with feare they can see a neede and haue a desire after the promises of grace see in Esay 1.2 also 9. 10.11.12 also chap. 51. 52. 53. 54. Ioel. 2. Hieronimus in Hose 5. Isay. 16. This rule may be a directory for preachers to gouerne their teaching for the manner of it in respect of their hearers vnhumbled Sacred writers sometime write so of themselues as if they were others as Moses saying hee was the meekest on earth Numb 12. 3. and Iohn This is the disciple whom Iesus loued And Paul 2. Cor. 12. 1. 2. 3. see also Iohn 20. 30. and that other disciple which walked with Cleopas to Emaus is thought to bee Luke who wrote the story This witnesseth their modestie and whereas holy men of God in scripture reueale their owne faultes this sheweth their sincerity as Mathew reports his owne forsaking of his Lord with his fellow Apostles Math. 26. 35. Also Paul reportes his owne persecution and blasphemy 1. Tim. 1.13 also Iohn reports his owne slippe in falling downe and worshipping the Angell which appeared to him Reuel 19. 10. Moyses his owne hastinesse and vnbeleife at the striking of the rocke Numb 20. 12. which shewes that in penning of scripture they were guided by the spirit of God not led by priuate motion For then it is likely they would not haue published their owne follies and faults to all the world 2. Pet. 1. 20. Gregor in his preface on Iob. This rule may be a stay to such as shall bee at any time tempted to doubt of the scripture whether they be of diuine authority Sundry interrogatiues in scripture haue the force of negatiues denying that which seemeth to be but asked after as those interrogations which bee found together Rom. 10. 14. 15. the meaning of euery interrogation there is negatiue as if it were said they cannot Some againe do so aske a question as they require and haue an expresse answere Psal. 15. 1. Rom. 11. 1. Rome 3. 12. the vse of them in scripture is commonly to quicken attention or to vrge more vehemently the affection or to prepare way for some waighty and wholsom discourse The bookes of holy scripture whether they haue the writes name or not it much skilleth not so long as we are resolued in our mindes by the holy Ghost that they come from God Because the authority of scripture dependeth not on the pen man but vpon God the Authour Therefore knowing the Epistle to the hebrewes to bee inspired of the holy Ghost we receiue it with as much faith and reuerence as those other Epistles which haue the Secretaries name set before them The whole scripture is called a Bible as if it were one booke Because it is written all by one spirit Also it is called the Bible by an excellency because it is the most worthy and necessarie booke as if in comparison of it none other deserued the name of a booke as indeede they doe not considering the Author subiect and the ende of it being inspired immediately of God teaching Christ and faith in him for eternall life in heauen to the glory of Gods free grace toward elect sinners The scripture sometime writeth future things in the time past Rom. 8. 30. whom he hath predestinated them he hath called whom he hath called them he hath iustified whom he hath iustified hee hath glorified such like speeches there bee many in the Prophets The reason is because Hebrewes vse so to write also by this forme of words the certainety of the things to come is noted as if they were now done The title God is in scripture sometime put absolutely and in the singuler number then it is proper to the creator and noteth his essence or some person sometime it is vsed with an addition as in Exodus I haue made thee God of Pharaoh or in the plurall number Psal. 84. I haue said ye are Gods and verse 1. in the assembly of Gods then it belongs to the creature Also God in the singular number is vsed sometime personally as Rom. 1. 7. from God our Father c. sometime essentially as Ioh. 4. 24. God is a spirit so the word Father is sometime put essentially for the whole diety Math 6. O our father sometime personally as in Iohn The father is greater then I and my father worketh hitherto and I worke Gregor in Ezek. Ignorance of these rules breedeth errours about the Trinity Who so will vnderstand the scriptures must first loue them before hee learne them Because God will punish such as contemne his misteries as also loue and good will make our labour and studdie more easie Nothing is hard to a willing minde August de vtil credendi cap. 6. When something is written in an historicall narration which seemeth to haue no signification or vse for edification yet then remember that it is written to bee an introduction to some thing which
c. The reason is because as man had sinned in the whole and a full satisfaction was to be made to the iustice of God so Christ tooke our whole nature to this very end that he might suffer in it and so saue vs wholy Heb. 2.14.15 Books of the new Testament citing authorities out of the old as they looke chiefly to sense not precise keeping the word and take them from canonicall scripture onely so they regard not number of the chap or verse or name of authors alway but generally alledge them thus it is written contenting themselues with a few testimonies and they choise and fitt ones See Rom. 9. and 10. throughout and the 11. also The doctrine of the Trinity is more obscurely taught in the old Testament before Christ his incarnation but more plentifully and manifestly in the new The reason is because Christ bringeth with him a greater light then Moses and the Prophets Math. 3. 16. 17. and chap. 28. 19. Iohn 5. 8. Where the old Testament bringeth in God appearing in humane shape or speaking to the Patriarkes and Prophets there vnderstand it alwaies of the second person for hee it was by whom the father in all ages declared himselfe to his Church Iohn 12. 37. 38. 39 40.41 and compare that place with Esay 53. 1. and the chapter 6.9 also compare Rom. 14. 10. 11. with Esay 45. 23. and see 1. Cor. 10. 9. This would haue kept Serueltus and others from denying the aeternall godhead of Christ. The word which signifies to predestinate is but sixe times found in the new Testament neuer in the old being referred but twise to thinges as Act. 4. 28. and 1. Cor. 2.7 and then it is translated determined before 4. times applied to persons as Rom. 8. 29. 30. Ephes. 1. 5. 11. and neuer applied in scripture to reprobates but to elect persons only Yet diuines in scholasticall and theologicall discourses doe inlarge this strict acception of the word and vnder predestination doe consider the decree both of election and reprobation The doctrine of Gods most free predestination ought to bee taught to Christs Church by the Pastors of the same August The reasons be because it is a part of his reuealed will and therefore belongs to vs and our children Deut. 29. last Also Christ Iesus taught it Ioh. 6. and his Apostles Act. 5.13 Rom. 9. throughout Rom. 8.23 30. Rom. 11. 1.2.3.4.5.6.7 Ephes. 1.4.5.6 and else-where often These former scriptures our Church well and rightly appointeth to be read wherein is more danger then in expounding them soundly Thirdly it is the ground of patience and constancie Rom. 8. 28. also of piety and of the loue of God Rom. 12. 1.2.1 Ioh. 4.19 And lastly exciteth to thankefulnesse when wee haue learned that there is no good in vs concerning saluation or otherwise but that which God from euerlasting determined to put into vs. This mooued blessed Paul to blesse God for himselfe 1. Timoth. 1. 14. 15. 16. 17. and for others Ephes. 1.3.4 The doctrine of Gods predestination in electing some and not others without any respect of mans worthinesse for his owne very good pleasure and will sake to the glory of his mercy and iustice would bee taught very warily and with good cautions first with consideration of the weake that no matter of discouragement be giuen them and of the wilfull and obstinate that no occasion of presumption and carnall licentiousnesse be iustly offered them but as it may comfort the one against dispaire and rouse the other out of security 2. That the texts out of which the doctrine is gathered bee faire and full for it without inforcing them 3. That sound proofes bee brought out of the word to backe euery point that is deliuered and let nothing be taught but that a reason may be giuen out of scripture for it 4 That it bee expressely affirmed that no man may thinke either himselfe or another to be reprobate for only God knowes who are his and he that is not called today may bee tomorrow but rather to labour for assurance of our owne election and to hope charitably of others which submit to the outward ministery and preaching of the word 5. That a man aduenture not to teach it others vnlesse he himselfe haue well learned the same and digested it Lastly that the hearers be warned to heare with sobriety and to vnderstand with sobriety desiring to know no farther of this mistery then is reuealed and to referre their knowledge therein not to vaine dispute but to builde vp themselues in the comfortes and duties of Christianity This word heart is commonly in scripture put for the soule and minde of man Reason is because the soule though it be in the whole body and in euery part yet keepeth her chiefe residence in the heart as it were in her chaire of estate Secondly as naturall life proceedes from the heart of the body so the beginning of the godly life is from the soule And lastly to teach that God regardes not outward shewes and deedes vnlesse they come from within Math. 15. out of the heart proceede euill reasoning adulteries c. Also Prouerb My sonne keepe thy heart aboue all keepings Rom. 10. with the heart man beleiueth And Psal. 51. 10. create in me a right heart and very often else where Estay in Psal. 51. This word all is not euer vsed absolutely and vniuersally for euery one but restrictiuely with limitation to the subiect and matter handled as for example Ioh. 1. 3. All things were made by him Rom. 10.12 God is rich vnto all where the limitation is presently added which call vpon him Rom. 5. by the iustification of one grace hath abounded towardes all This is to bee restrained to iustified ones of whom hee speakes there Coloss. 3. The peace of God which excelleth all vnderstanding that is all humane vnderstanding the like in Ioh. 3.13 Thus much must bee said of the particle none or no man Ioh. 3. No man receiueth his testimony this must bee vnderstood with restraint to the wicked The ignorance of this rule hath caused diuerse to denie the doctrine of perticular election and to pleade for vniuersall grace with deniall of diuine reprobation Kekerman Paraeus Petitions or praiers conceiued or vttered in the imparatiue moode must be reduced into the indicatiue where a reason of the petition is rendred Psal. 5. 2. Hearken vnto the voice of my crie for I call vpon thee This must be vnderstood thus O God it is agreeable to thy nature to heare mee seeing I call and Psal. 16.1 Preseru◠me ô God for I trust in thee and the like in other Psalmes Kekermannus What is proper to one nature in Christ is often affirmed of the other or of his whole person The reason hereof is the vnity of his person it belonges to the humane nature to bee crucified to shed
phantasme or representation it being Sathan that had transformed himselfe into the shape and likenesse of Samuel who was at rest with God out of whose hands the witch could not fetch him backe August 2. de doct christiana The figuratiue speeches in scripture do farre more affect and moue vs with more delight then if the same thinges were spoken plainely without figure Psal. 23. 1. The great care and protection of God set foorth most pleasantly by the metaphor of a shepheard and Isay 5. 1. 2. 3. also Ioh. 15. 1. 2. by the similitude of a husbandman and infinite the like Because things common and vsuall breed loathing or disdaine whereas new and strange things do ingender delight August 2. de doctr Christ. cap. 6. Nothing that concernes faith and manners is said obscurely and darkely in any one place of scripture but the same may be found plainely vttered in some other place August 2. de doctr Christ. cap. 9. Thus the words of Iames cap. 2. 21. are made cleere by comparing them with those plaine wordes vers 18. Thus the promise Gen. 3. 15. is expounded Gal. 4. 4. 5. Also the promise generally made to Abraham Gen. 12. 3. is more particularly and plainely set foorth Gal. 3. 8. And the words of Christ of abomination of desolation in Math. 24. 15. clearely interpreted of the Romane souldiers those abominable infidels by Luk. cap. 21.20 It pleased God so wholsomly and wisely to temper the holy scriptures as by plaine places hee might satisfie hunger and by hard places wipe away disdaine It is a great wrong to Gods people to bee barred from reading scriptures vpon pretence of hardnesse and feare of learning heresies out of them seeing the scriptures so familiarly declare themselues Where there is a sentence of scripture which hath one tropicall or borrowed word wee may not thinke the whole place figuratiue as Math. 26.28 and Luk. 24. 31. They are deceiued that thinke all things to bee figuratiuely nothing properly spoken in the scriptures August in Genes 8. Histories in scripture as that of creation of paradise of mans fall of Adams progenie Abraham his leauing his country and many such are vttered in plaine wordes and proper without allegories or other figures Because that would make the scriptures to bee laughed at and breede infinite absurdities if one should attempt to make all tropicall and turne euery thing into Allegoricall senses as some wanton vnsanctified wittes too much do endeauor it to please their owne and the carnall conceit of thers Beware how a figuratiue speech bee taken properly or a proper speech figuratiuely August 3. de doctr Christ. Math. 26. 26. 27. This is my body being figuratiuely said may not properly be taken and so of the rest of that kinde This mistaking of scriptures figuratiue for proper must needes fill the scriptures with heresies and corrupt the meaning of holy write and it is a miserable seruitude as August saith to take signes for things of whieh wordes be but signes Whatsoeuer in Gods word seemeth to forbid goodnesse or to commaund wickednesse there is a figuratiue speech most certainly August 3. de doctr Christ. 10. Ioh. 6. Vnlesse a man eate my flesh and drinke my bloud c. herein wickednesse is commanded to eate mans flesh therefore it is a figure commaunding vs to communicate in the passion of our Lord. Because scripture being pure as God is it can allow nothing against honesty of manners or verity of faith The tropes and figures in scripture are not to be reputed lyes Aug. c. 10. contra As when Christ calls Herod a for who was a man and Nero a lyon and Christ his two disciples sonnes of thunder or when Christ is called a rocke a vine a doore c. Because in such tropicall and figuratiue speaches there is no purpose to deceiue but by meet resemblances to expresse the truth For this end the scripture vseth figures of all kindes abounding in them throughout as a garden is deckt with flowers or a garment beset and beautified with pearles An Hyperbole is to be found sometime in holy scripture Aug. 16. de ciuit dei That is an hyperbole when farre more is vttered by a speach then can be signified by the proper acception of that speach an out-stretching speach as one would say which increaseth the signification and exceedeth the truth being strictly construed As Gen. 13. 16. when God said to Abraham I will make thy seed as the dust of the earth and as the starres of heauen which cannot bee counted Gen. 15. 5. by this excesse of speach meaning no more but that his posteritie should be very great euen a father of many nations as it is expounded Gen. 17. 4. By like forme of speach Iohn saith cap. 21. 25. I suppose the world could not conteine the bookes which should be written and many like Because when the minde of the speaker is manifest therefore such speaches doe please more than if they were vttered in plaine and proper termes In a Parable the minde and scope and intention of the holy ghost must be marked aboue all and thereafter it must be expounded and no farther strained than things agree with the principall drift Hier. in Mark Chrys. in Math. 3. Hilar. de Trinit In the parable of hyring labourers into the vineyard the end thereof is that God is a debter to no man but calleth freely refer hitherto all in the exposition Math. 20. 1. 2. likewise in the parable of the euill steward Luke 16. 1. 2. c. the drift is to teach that the children of this world bee more heedy in affaires of this life then the children of God can be in the things of euerlasting life Racke nothing here beyond this meaning of Christ. Because many false and vaine things would be broached if all circumstances in a parable should be canvased the principall scope and end being neglected as that it is lawfull to steale out of that Luk. 16. 2. 3. and that damned persons being dead haue care of their liuing friends and that they in hell haue meanes to expresse their desires to bee vnderstood and heard of soules in heauen and consequently that the Saints in heauen haue care of vs on earth and heare our prayers as Papists foolishly gather out of the parable in Luk. 16. 19. 20. c. foreshewing the scope and end which is that they which refuse in this life to credit the holy Scriptures may not looke to be called by extraordinary reuelations This rule being followed will deliuer vs from the folly of such as rent some words in a Parable from the maine drift to serue some particular fancy and error Diuine writings though they do not by ostentation shew it yet they want not eloquence August 4. de doct Christ. Examples hereof especially to bee seene in the prophesie of Esaiah
is significatiue and of good vse August Because no title or iott in Gods word is vnprofitable or vaine seeing all is inspired and profitable 2. Tim. 3. 16. therefore mention of persons times places c. bee not vnprofitable and to be neglected if it were but for this that they do euidence the truth of the thing related and paue a way to some substantiall matter It is vsuall in scripture to put all for many 1. Timoth. 2.3 God will haue all to bee saued Math. 3. all Ierusalem went c. Math. 4. 23. all diseases so on the other side many is put for all Rom. 5. 9. by the disobedience of one man many became sinners Now where the one of these is put or vsed for the other it will be manifest to him that marketh the matter handled August contra Pelag. In scripture this word vntill doth not alwaies exclude the time following but signifieth an infinite time or vnto eternity 1. Cor. 15. vntill his enemies be made his footstoole shall he raigne Hieron cont Heluid Also Math. 28. I will bee with you vntill the end of the world And 2. Samuel Michol had no childe vntill her death Math. 5. 26. vntill thou hast paide the vtmost farthing that is neuer as Marke expounds it Of this kinde is that Math. 1. 25. thought to bee vntill she had brought foorth c. in all which places by vntill a perpetuity is noted but else where a certaine limitted time is signified as vntill Penticost vntill I come till the pitt be digged for the vngodly in the Psalme this word vntill doth rather resemble the propertie of the tongue whence it is drawne as Aug. writeth then conteyne any deepe or more hidden meaning In genealogies it is the manner of the Hebrewes not to mention the females but males only Math. 1. Luk. 3. 1. Chro. 5. 6. 7. Because man is the more worthy person and the chiefe agent in all generation and the head of the family And because it is the surest side in which the name continues Hieron In scripture one is called first begotten or first borne not in respect of other brethren or sisters which are begotten afterward but because he came first into the world though none other follow afterward Math. 1. 25. had brought foorth her first borne Hieron against Helue In scripture a betrothed woman is called a wife and a betrothed man a husband though they neuer yet came together or knew each other Math. 1. 20. feare not to take Mary thy wife c. though she were only betrothed see verse 8. Deut 22. 23. if a maide be betrothed to an husband c. So likewise the man is called an husband so soone as he is betrothed to her Because betrothing is an essentiall part of marriage being duly performed and the solemnization is necessary vnto comlinesse honestie and auoyding of offence Hieron in Math. 1. Crying in scripture doth not alwaies betoken the sending foorth of a strong voice outwardly but inward compunction and feruency of spirit and affection Gen. 14. 15. wherefore criest thou Rom. 8. 15. we crie Abba Father Heb. 5. 7. Hieron in Gal. 5. The word spirit being put without addition is euer taken in good part with addition as vncleane euill in ill part Hieron Also spirit with a word of a genetiue case adioyned doth signifie the mightie working of God by his good spirit directing to good things a spirit of grace c. or by Sathan leading to euill a spirit of errour Sundry Prophets foretold things to come which were temporall as well as eternall thinges which belong to the Messiah though hee were the chiefe obiect of all prophesies also they prophesied not in words only but euen by their actions as Ieremiah by carrying a chaine prophesied the captiuity Ezekiell by flying in the night hauing broken downe a wall in his house Agabus foretould Pauls bondes by binding his owne handes c. This was done to make prophesies better obserued and regarded when wordes and things met together and to leaue the heedlesse and incredulous without excuse Gregor When Prophets report visions they do not alwaies mention or infer ought which they saw but doe declare what was said Esay 1. 2. A vision which Esay saw and then followes heare ô heauen and earth c. telling words spoken to him not sights shewed him yet are they called visions because God extraordinarily opened the eyes of their mindes to behold his iudgements vpon the wicked and to know most certainely the good promises made to the Church Hieron in Isay 1. Tēporall prophesies of earthly things which were neerer being fulfilled gaue proofe of the truth of the spirituall prophesies touching the kingdome of Christ which was farther of Because a God of vnchangeable trueth was authour of both Thus the Prophesies of the Iewes going in and comming out of captiuities and of destruction to other Nations being accomplished assured Gods people of the comming of the kingdome of the Messiah This rule being well known and marked by the Iewes had preserued them from hardnesse of heart Rupert in Hos. c. 1. Euangelists and Apostles in citing places out of the old Testament keep the words of the Greeke Septuagint when that differs not in sense from the originall Hebrew and somtimes in citing testimonies from Moses and Prophets they follow not the words either of the Hebrew or the Septuag but religiously keep themselues to the sense agreeing in vnitie of spirit though with variety of words doing rather the office of diuine interpreters then of bare alledgers of Scripture thereby to teach all pastors in cyting Scriptures rather to respect the matter and sense then the letter and words See Matth. 2. 15. and vers 23. Math. 26.31 also 1. Cor. 2. 9. and in sundry other places wherin they cleaued not to the word but forsooke them yet without damage to the matter and sense because that is the principall thing most to be obserued Hier ad Pamach The new Testament neuer cites any testimonie out of Apocrypha books but out of canonicall scripture onely Hieronimus Because God himselfe being the author and inspirer of it hath sanctified it and inspired it for the perpetuall and perfect instruction of his Church in the truth of saluation 2. Tim. 3.16.17 Therfore through all the bookes of Euangelists and Apostles not one Apocryphall saying is alledged and but three out of the books of the Gentiles to convince them the better with their owne testimonies which being once passed through the golden pipe of the holy ghost they are now no more to be accounted common or prophane sayings but part of Gods word Ignorance of this rule hath caused the Papists to aduance the Apocryphall books into Gods chaire to equall them with canonicall Words of knowledge and sense doe signifie besides
actions and affections for example when it is written that God knoweth the waies of the righteous Psal. 16. and that he knoweth who are his 2. Tim. 2.19 Reuel 2. 3. I know thy works it is further meant that hee knowes them with loue fauour and approbation meaning to reward and crowne them Also where it is said whom he foreknew Rom. 11.2 also 1. Pet. 1. 2. his eternall loue imbracing these as his oâ—ne is vnderstood there for the knew barely before all reprobates and deuils them and their works too but not with fauour and allowance Also remember which is a word of sense yet it often importeth care loue delight 1. Cor. 11 Doe this in remembrance of mee also God remembred Abraham Gen. 18. The scripture is to be taken in the largest sense if nothing hinder neither matter phrase nor scope Estay as 1. Pet. 1. 13. Trust perâ—itly on that grace which is brought by the reuelation of Iesus Christ. where grace may be at large interpreted of glory as imposition of hands Heb. 6. 1. of the whole ministerie and all the whole order of Church gouernment as prescribed by the word All interpretations must bee fit as well as true and one place of Scripture can haue but one fit and proper interpretation which is very hard somtime to hit vpon These two words of God be sometime vsed in scripture to note not auauthoritie but excellencie of the thing or person whereof they be affirmed as Nimrod an hunter of God Genes Sacrifices of God Ps. 150. the weapons of God 2. Cor. 10.4 the hill of God Trees of God and the like which import an excellencie Estay in Ps. 51. The scripture as it vnderstandeth somtimes lesse then is spoken to wit in all hyperbolicall speeches as in Gen thy seed shall be as the starres so somtime there is lesse spoken and more vnderstood Prou. 3. despise not the Lords correction also despise not his kindnesse Rom. 2.4 Psal. 51. 17. the Lord despiseth not by this is ment regarding or highly esteeming which is more than not to despise likewise in that speach Math. 7. depart from me I know you not that is I abhorre you and will surely punish you Adam knew his wife Euah Genes 4. that is had most inward familiaritie with her euen such as accompanieth bed-company also shall neuer be forgiuen Mark 3. that is shall be eternally punished likewise shall neuer see death Ioh. 3. that is shall liue blessedly in heauen for euer and many such may in reading be obserued where lesse is written and more ment Estay in Ps. 61. Scripture sundry times doth teach spiritual duties of faith prayer thanksgiuing repentance loue c. by such termes as serued to expresse the legall Iewish ceremoniall seruice and sacraments thus christian prayers and prayses are signified by incense and euening sacrifice Psal. 43.2 and by a pure oblation in Malach. also our repentance taught by purging out the old leauen 1. Cor. 5.8 also our whole religious seruice and worship vnder the new Testament is declared by offering gifts at the altar Math. 5.23.24 and by offering our bodies as an holy and liuing sacrifice Rom. 12.1.2 The reason is because ceremoniall worship ought euer to haue gone together with spirituall whereof it was also a shadow and type and moreouer to informe the Hebrewes that howsoeuer the externall altar and priest and sacrifices were abolished by the death of our Lord yet there remained a true worship and true sacrifices for Gods people to offer Esay 63.21 from mistaking this the Papists build there altars Beza In the writings of the Prophets the spirituall benefits of the Messiah and eternall good things to be enioyed in heauen were wrapt vp in temporall and earthly promises which was done by Gods wise dispensation who respecting the rudenesse of those times and their tender weaknesse did by things present and desirable to their nature to lift the minde vp to the true and celestiall good things Examples hereof are very plentifull as Esay 55.1.2 also Esay 49.7.10.12 and Esay 60.10 11. and verses 13.16 17. 19. The ignorance of this Rule as it led the Iewes into a conceit of an earthly Messiah who should haue an outward Monarchie flourishing and ouerflowing in earthly dignity and wealth so â—it occasioned others to imagine foolishly and falsly that the promises of grace and life euerlasting did nothing appertain to the Fathers before Christ but that they were no better than swine fed full with the acornes husks and wash of this world In setting downe the X. commandements Moses vseth a sinecdoche in euery one that is by some particular vertue or vice which he nameth he meaneth all of that kinde with all meanes causes occasions of it as in the second commandement an Image is put for all false worship in the 5. parents put for all superiors and betters in the 7. adultery for all sorts of vncleanesse about generation murther for all cruelty c. also thou for all and euery one M. r Estay on 10. command The negatiue or forbidding commandements imply the contrary as 1. command Thou shalt haue no other God that is thou shalt haue me for thy God commit not adulterie commandeth the contrary to liue chastly Estay Euery affirmatiue or commanding law implyeth a denying and forbidding as 4. com Keep holy the Sabb implyeth do not breake it Honour thy parents hath in it the contrary do not dishonour Euery commandement doth require obedience from the most inward secret thoughts and motions Reason because the whole law is spirituall as the command which forbids Adulterie forbids to lust after a woman an angry thought vnder murther Math. 5. The future tense is put for the imperatiue moode as Thou shalt not take the name c. Thou shalt not steale and so in the rest for thou maiest not thou oughtest not Estay on the ten command In setting downe the commandements God obserueth an exact order placing the waighest things and duties first afterward the lesse waighty as his essence and person before his outward worship his worship before his name his name before his Sabboth also duties of the second Table be lesser then the duties of the first and sins against the first greater theÌ„ sins against the 2. in equall comparison I meane in comparing thoughts with thoughts words with words actions with actions also maine duties with maine and meane with meane but not comparing the greatest sinnes of the second with the least of the first and smallest duties of the first with the weightiest of the second Table The last six rules do serue to guide vs in the right and full interpretation of the law or X. commandements By the ignorance whereof many remaine exceeding ignorant in Gods law to their great hurt Legall and Euangelicall sentences or promises must be distinguished not by books but