upon the Throne of his Kingdom he shall write him a Copy of this Law out of that which is before the Priests the Levites And it shall be with him and he shall read therein all the dayes of his life Object That Command is for the King not for me Answ. 1. It 's more wise to say If a King must read the Law whose imployments are so many and weighty then I much more who may gain time better 2. Wheresoever a command is confirmed by a general reason that binds all there the command it self hath a general binding force and reacheth as far as the reason doth Now the reason of the Kings reading the Law is of that nature for this it is That he may learn to fear the Lord his God to keep all the words of the Law and the Statutes to do them that his heart be not lift up above his brethren which though it concern Magistrates more then others yet all have need enough to nourish humility especially that are in any higher place and order and that he turn not aside from the commandement to the right hand or the left These being the reasons why Kings are required to read Scripture Who shall exempt himself from it for Are not all bound to fear the Lord yea all the Inhabitants of the world are to stand in awe of him And doth not the Scripture require of all to walk in all the wayes that God hath commanded without turning aside to the right hand or the left What is spoken therefore to the King doth for the same common reasons concern all as if a King be perswaded to eat and drink that he may have strength when he goeth on his way as Saul sometimes was no man sayes That belongs to a King and not to me but every man for the same reason eats and drinks likewise This is put out of question because there is an express command to gather men women and children to hear the Law read upon the very same account that the King is called to read it that is that they might learn to fear God and observe to do all the words of that Law It 's true that Great-men and Gentlemen have some greater cause in regard of their greater tentations to exercise themselves in the reading of Scripture as that their hearts may not be lift up though God knows that divers of them who need it most use it least the more they have to answer for but it no way followeth that because a man that hath a great journey to go had need to eat more as Elijah had that therefore he may let eating and drinking alone that stayes at home 3. It may further be added that a motive to perform a duty if it be common to all is a good plain proof that the duty belongs to all and so it is here for the King is encouraged to read the Law and to observe it by proposing to him this end That he may prolong his dayes in his Kingdom he and his children in the midst of Israel which is otherwhere assured to all the people of God on the same ground according to their place and quality and in the land which they possess Deut. 5.33 6.2 Secondly The reading of Scripture is enjoyned on Ministers for to them it is said Give attendance to reading It is not said indeed to the reading of Scripture but though that be not expressed yet that it is meant appears by the following words to exhortation to doctrine that therefore is the reading principally at least intended which is helpful to a Minister for the two great parts of his Ministery Exhortation and Doctrine and what that is we find by the Apostle writing to Titus which applyeth it to the faithful Word and tells him that that Word is to be held fast and therefore to be read that he may be able by sound doctrine both to exhort and to convince the gain-sayers Object Great reason a Minister should read Scripture but that proves not that People are bound to do it His work lies there theirs other-where Answ. It proves not indeed that they should give such and so much attendance to reading as a Mâ—nister ought to do but yet it proves sufficiently they should attend it because it belongs to all Christians as well though not as much as to a Minister to exhort and admonish which is done best in the words of Scripture yea they that have spent some good time in Religion ought to be teachers of others also I do not mean as intruding to the office of Preaching but in a way of charity and brotherly assistance And moreover since it belongs to Saints to contend for the faith committed to their trust it will follow from thence that they should have some convincing skill also for the better maintaining of the truth of God which is to be had by reading and searching the Word of God by which Aquila and Priscilla were enabled to instruct Apollo and that old Confessor spoken of in the Ecclesiastial Story to convince that subtile Philosopher that opposed Christianity in those times Thirdly The reading of Scripture is commanded the People of God generally for unto them it is said Remember the Law of Moses my servant which I commanded unto him in Horeb for all Israel with the Statutes and Judgements The intent of which Scripture is this that since they were to be many years without Prophets to preach to them Malachi being the last Prophet of the Old Testament therefore that they might neither lose their Religion nor forget their consolation they should diligently read and study the Scriptures which are called the Law of Moses not as excluding the Ptophets for under the name of the Law the Prophets are also contained insomuch that what was written in the Psalms and in the Prophet Isaiah is said to be written in the Law but as making the Law whereof the Prophets were the Interpreters and Appliers the sum of the Old Testament-doctrine to be remembered and therefore to be read the often reading thereof being the best way to keep it in mind and that by the generality of Gods people when their Teachers were gone Unto this we may add that when there were again Teachers in Israel yet our Saviour saith and he saith it to the Jews generally Search the Scriptures Joh. 5.39 meaning the Scriptures of the Old Testament And they that are bound and commanded to search a Book are sure therewithal bound and commanded if they can to see and read it We say He 's well read in a Book that hath well searched it And for the New Testament and gospel-Gospel-Word the Apostles counsel and command to Christians is Let the Word of Christ dwell in you richly Now though the Word may dwell plentifully in a good Hearer yet by hearing and reading both it must needs
another place If thou wouldest know how great advantage ariseth from divine Scripture then diligently examine what a vast difference there is in thy heart and soul when thou standest in the Church and when thou art at a Play or standest in the Theatre It s the same soul and yet hâ—w well is it affected in the one place and how much corrupted in the other I am the more willing to recite these things that Christians may see in these sad dayes wherein so many slight Scriptures what a reverent and honourable account there was of them yea and of the reading of them by the most eminent men in ancient times Fourthly The examples of Gods servants recorded and recommended in Scripture is a reason of reading Scripture for we may read their piety in the reading of it the Eunuch a man of so great authority under the Queen of Aethiopia and that had the charge of all her treasure yet had another treasure for sitting in his Charet he read the Prophet I saith something no doubt he understood and read that he might understand more The noble Beroeans are commended for searching the Scriptures and how shall Christians when they have heard a Sermon search the Scriptures best but by taking a Bible into their hands and reading them there How shall a thing be searched that is not viewed Unto which we may add the example of Timothy from a chila saith Paul thou hast known the holy Scriptures which knowing was in all probability by Reading as one special means Still the Scripture hath been dear to Gods dear children as being accounted better then gold or silver though never so much better then thousands Psal. 119.72 Sweeter then Honey though never so good and which drops of it self from the Honey-comb Psal. 19.10 more valuable then their food yea then their necessary food Job 23.12 See what a Reader Joshua was though a Prince Josh. 8.34 35. And amongst us Christians heretofore though now that first love be lamentably lost were inquisitive how much they should read every day that so the Scriptures might be read over in a year which shewed they were in the way to be truly good because the Scriptures make wise to Salvation and if they did read them with reverence and delight that shewed them to be good already 〈◊〉 being used as a good reason to prove the Scriptures are the Word of God because there was never any Book that had wisdom in it but natural wise men liked it unless it were Gods Book or Books framed out of that which shews that none can like the Word of God but by the Spirit 〈…〉 and that they that like it have that Spirit yea 〈…〉 it a clearer sign of grace to delight in reading 〈…〉 in hearing Sermons viz. in this respect 〈…〉 â—ermons there is a mixture of humane sufficiency and 〈◊〉 it is not so easily discerned whether that which draws the ear and heart of the Hearer be Gods Word or mans wit but to read and to be satisfied as it were with marrow and fatness with the pure Word of God who though he condescends to Readers weakness yet never condescends to their wantonness this shews a man or woman to be much after Gods heart Fifthly The efficacy of Scripture read is an effectual argument for the reading of Scripture Famous is the story of Austin whose conversion was wrought or at least compleated in this way for he on a time full of grief and lifting up his heart to God saying How long Lord How long wilt thou be angry with me Why shall not this hour put an end to my fâ—lthiness at length he heard a voyce as from Heaven calling to him in these words Take up and read take up and read Thereupon he took the Book opened it and read in thâ—t Chapter which he first cast his eye upon these words Not in rioting and drunkenness not in chambering and wantonness not in strife and envying But put ye on the Lord Jesus Christ and make no provision for the flesh to satisfie the lusts thereof and then read no further nor was there saith he any need for as he had made an end of reading that sentence all his doubts and darknesse did as by a light cast into and clearing up his heart suddenly vanish away Upon this occasion he remembred and relates the story of Antonius who happening to read some part of the Gospel was admonished that what he read was spoken to him and it was this Go sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me and upon this he was forthwith converted Aug. confess lib. 8. cap. 12 But we need not go further then Scripture to be perswaded of the power of Scripture being reverently read Upon the reading of the Law by Shaphan the Scribe Josiah rent his clothes and his tender heart was much humbled for his ear affected his heart and so may their eyes that read it themselves Yea in so bad a time as that was wherein Jeremiah lived yet the Princes hearing the words of the Lord read by Baruck were afraid both one and other And after they were come out of the captivity we find that all the people wept when they heard the words of the Law It 's true the sense was given and they were made to understand the reading but that hinders not the business in hand but sheweth the power of the Word when it is read with understanding and that the better it is understood the more powerful it is Now if the Word so work upon the heart when it is read by others why may not the same effect be wrought when a man reads it himself yea rather then because he may read it over and over again and hath more time to ponder upon it Hereunto we may add that when Christians heard that read which the Apostles decreed for the Churches resolution they rejoyced for the consolation And O how many in our dayes dwelling in the dust and in a most dejected condition have found themselves strangely revived by reading some place of Scripture which the hand of Providence hath directed them unto And what did the Martyrs in Queen Maries dayes for their mutual comfort but write over and over in their Letters those Scriptures that made most for consolation and constancy that by the reading of them they might hold up and hold out in their honourable but hard condition Sixthly It makes much for reading and studying Scripture that it is Gods way to blessedness for Blessed is he whose delight is in the Law of God and that doth meditate in his Law day and night Yea Blessed is he that readeth It 's true it is not only said Blessed is he that readeth but also they that hear and keep the words of that Prophesie but yet the reading is named and hath a part in the
of better parts then hearts ensnare novices in by abusing their own Reason and Gods Word but also that they be throughly furnished for every good work belonging to them as they are men of God for which though they may be competently enabled and so as to make a good shift by searching the Scripture as they have occasion for their business yet they will never be so compleatly habituated for it unless the ordinary reading and study of Scripture be made their business Ministers therefore are in special bound to give themselves to reading and meditating Scripture that their profiting may appear to all yea that 's in a manner their whole work But this will not excuse People for not reading Scripture unless their mind be that Ministers should be wise to Salvation and not themselves Men that are every day abroad in the world and still receive wounds have more need of medicines laid up in the Soul-healing Scriptures Answ. 3. Now for that part of the Objection wherein living in the world is spoken of all Christians are to be admonished to take heed that they cloke not their negligence and listlesness to the reading of the Word by the pretence of necessity nor shut out Piety by the argument or rather the imagination of Poverty All such things are answered in our Saviours counsel and direction for the best way of thriving in the world which is this Seek ye first the Kingdom of God and his righteousness and all these things shall be added unto you They that say Give us this day our dayly bread before they say Thy Kingdom câ—me may thank themselves if they want the comfort both of that Bread and that Kingdom neither of them being sought in their due place Object 3. But what shall we do that are altogether unlearned and cannot read Answ. 1. If you might have learned to read when you were little and would not account it your sin and repent of it and pray God to supply that want otherwise but if you had no means to enable you to read look upon that as your affliction which affliction those careless Parents provide for their children who will not learn them to read in their childhood when they may so easily do it Answ. 2. Many there are that being grown up and desirous to read have learned and do learn to read that blessed Book of God If it be more hard for them to learn then for children as indeed it is yet desire and pains prayer may and do overcome the difficulty Say with tears Lord though I be not worthy to open and to read the Book neither to look thereon yet let free grace help and by weeping and praying out of ardent desire to see with thine own eyes the wonders of Gods Word thou mayst well hope God will satisfie thine hungry and thirsty Soul Mat. 5.6 Answ. 3. If thou canst not attain to read thy self yet hear those that can yea strive and take a course to hear them like that pooâ— blind woman in the Book of Martyrs that being uncapable of learning to read her self because she was blind gave a peny or two pence to one another telling them aforehand how much they should read to her upon a price whereby she so profited that she was able to recite many Chapters of the New Testament and to plead for that true Religion for which she was at last a blessed sufferer in those Popish flames They that cannot attain to read have this comfort that it is said not only Blessed is he that readeth but it is added also And blessed are they that hear the words of this Prophesie Hear therefore diligently and write yea desire God to write what thou hearest in thy heart and when it is there read it over and over again by serious meditation Psal. 62.11 Object 4. Though I do read yet I cannot understand What profit is there in it then Answ. So the â—unuch might say and did say How can I understand without a Guide But first this is an argument to thee against hearing it read as well as against reading thy self and so thou will shut out both Secondly Many things in Scripture thou mayest and doest understand Thirdly There are two reasons of reading the one is because thou doest understand the other that thou maist understand know therefore that reading what thou doest not understand with a desire to understand is a good way to have a Philip sent unto thee or to move the Lord to move thee to go to a Philip that so thou mayest understand yea Ministers are every where sent to help thee and cause thee by giving the sense to understand the reading And Fourthly If Christ know thou art desirous to know he will help thee to learn and that so as thou shalt see cause to say at last Lord now speakest thâ—u plainly to me in thy Word and speakest no proverb John 16.17 27. Object 5. But I come weary home with work Will you put me to reading then Answ. First Our Saviour shews us that a Servant that comes weary from work is call'd to wait upon his Master before he eat and drink himself Luk. 17.7 8. and that may teach us that we may not neglect the service of our great Lord though we come from the field weary Secondly Reading some part of Scripture is a work of another kind and may be accounted a recreation in regard of hard bodily labour Thirdly There is also a time after labour of refreshing in the use of the creatures by which nature may be so recovered as to be fitted for reading Fourthly He works very hard that will not read a Letter from his Friend from his Prince before he takes his rest If any say The case is not alike for such Letters as come to our hand day by day we have not seen before and therefore we read them without delay but having once perused them we do not still read them Now the Bible we read sometimes our selves and we hear it read often no need therefore to be ever reading it To this I answer that they that read the Book of God well and they that read it most will never make this objection for they know by good experience that the holy Scripture is so full and fathomless that every new reading of it with reverence and lifting up their hearts to God that he would open their eyes to see wonders out of his Word I say every such new reading of it brings a new light into the understanding a new heat into the heart and affections and puts a new life into an holy life As for those who know not this let them betake themselves to the diligent and dutiful reading of Scripture that they may at length know it And they that look upon reading as the receiving of their food will be ready to read often as they receive
may pierce more deeply into their hearts for their better understanding and affecting of them Parents and those over others like the Heavens over our heads should be still as there is occasion and opportunity distilling and dropping down heavenly Instructions from their own understandings and hearts into their houses and upon their children and inferiours that so they may sink soak by little and little into their hearts for abundant after-fruit And I mention Inferiours that is others that are under the care and charge of Housholders together with Children because of that which is observed on this place out of the Hebrew Doctors to wit that though only children or sons are here named yet under this name they understand not the natural Sons only but Scholars also or Disciples because in Scripture Disciples are called Sons as the Sons of the Prophets so Solomon in the Book of the Proverbs still saith My Son And the extending of the command thus far is favoured by the words following Thou shalt talk of them when thou sittest in thy house walkest by the way sittest down risest up and why thus in the house but that the whole house may be edified whilest the holy light of Knowledge in Parents and Housholders is not put under a Bushel but by their Catechising set up in a Candlestick that it may enlighten the whole house which is further also confirmed by the approved example of Abraham in the story of whose Catechising not only his children are mentioned but his houshold also is added Gen. 18.19 The other Text that I shall alleadge out of the Old Testament is Prov. 22.6 Train up a child in the way he should go or as it is in the Margin in his way This Precept is well and plainly expressed thus Teach a Boy in the first Principles to wit of the Doctrine of Christ Train him up or as it is in the Margent of our Bibles Catechise him The Hebrew word signifieth the doing of the first things in any thing more particularly it is used for the instructing of others or the entring of them in or delivering to them the first elements and grounds especially of Religion to which it is here applyed It is rendred therefore by some Initiate a child or dedicate him to God being yet a child For further opening hereof It may not be amiss to observe that in former times they did use to dedicate unto God holy things by a sacred Dedication with certain sacred Rites and Ceremonies as the House of God 2 Chron. 7.7 the Wall of Jerusalem Neh. 12.27 especially the Altar Numb 7.8 2 Chron. 7.9 So Judas and his Brethren with the whole Congregation of Israel ordained that the Feast of Dedication for the Altar they had newly set up should be kept from year to year 1 Mac. 4.59 which we find in our Saviouâ—s time observed and countenanced with his presence Joh. 10.22 Yea of old they did use to dedicate their own houses also with a mâ—re common but yet religious and pious Dedication as we see David did Psal. 30. title to wit as accounting God himself the Lord of their Houses and themselves his Tenants at Will who were therefore to use their Houses as His and according to his will The substance of this we may say concerns us in these times also Now to apply this As godly men in former times have dedicated both holy things and their houses unto God when they were first made and set up so should Christian Parents look upon their children when they are newly brought into the world as those whom by their timely Teaching and Catechising they are to dedicate and consecrate unto that God from whom they have them Yet There is no cause so to limit it to little children or to Parents children as that it should not be extended to other young ones though not so young in the Family since the word that is rendred a child here is translated well otherwhere a young man And indeed Housholders are not only the Fathers of their children but of the Family The servant doth by good reason call the Master Father and that Father should instruct such sons in a way beseeming their age However the duty will further appear by proceeding further in the forecited Text which teacheth to train up a child in the way he should go or as it is in the Hebrew in the mouth of his way that is in the beginning or entry of his worldly race for so the Gate through which persons first enter into the City is called in Scripture the mouth of the City Others explain it thus according to the mouth of his way that is that measure of apprehension and that degree of capacity which he hath in his first â—ntry into his way without delaying till he be grown up or pressing him above that which his age is able to reach Begin with him then as he is able to receive and conceive of things in those beginnings Heb. 6.1 which hold forth the first light to guide him in his way for Understanding Piety and godly Behaviour is the way even of Younglings and being so it is good to set them forward in so happy a journey in the morning that they may take the whole day before them Object But a child hath not so much understanding as to receive and repeat with reverence the things of God and so the Catechising of him will be the taking of Gods Name in vain which is a plain sin Answ. If this must hinder Catechising Who knows how long it will be hindred for even children well grown up being not catechised before are not like at their first teaching so to understand what is said to them as to recite and repeat it with due reverence It may something help in this that we find Christ himself instructing Nicodemus in the mystery of Regeneration when he was able to return him only this sorry and unbeseeming Answer How can a man be born again when he is old can he enter the second time into his mothers womb Yea after that we find our Saviour delivering a divine truth to those that were known to be his Disciples and who still accompanyed him and repeated themselves what he spake to them in the very same words wherein he delivered it and yet when all was done confessed they could not tell what he said yet we may not say that by reason of that their ignorance they took that Name of God in vain which is imprinted on every Word of God and so was on those words of Christ I say this was not a vain business for in this way they understood the words of Christ at last the meaning whereof they knew not at first If it be said That Persons grown up may be first taught to use the name and things of God reverently which children cannot be and by that
in part it is to be granted that such Imprecations or Praying fearfully against evil men be not for our imitation yet they are for our instruction For 1. They shew us the woful estate of the Enemies of God and of his People which such Prayers proceeding from the Spirit of God are a prophesie of 2. They serve to nourish patience and preserve comfort and constancy in the hearts of Gods people by observing that such men as have been found desperate Enemies to God and to them are mentioned in the Book of God as a cursed generation 2. Some imitation there may be in these times of the Imprecations that we find in Scripture in former times though with much caution charity and jealousie over our own spirits and that with respect not only to the Churches safety but Gods glory And the rather because of Scripture-Promises and Declarations which are the grounds of our Prayers Deut. 32.35 Psal. 139.19 Yet we should still remember that we are not to pray personally that is to fix such fearful Prayers on such and such particular men albeit they in Scripture that had an extraordinary spirit of discerning did so as the Church also did against Julian seeing so much in him of the sin against the Holy Ghost I say we are not to single out parâ—icular persons and pray against them And especially we are not to turn Religion into Revenge and to direct our Prayers against our private Enemies though they have done us never so much wrong Nor must we be hasty in judging and then hard-hearted in praying But yet all this hinders not but that in a genâ—rality we may pray that God would exercise his justice as He seeth good in cutting off the implacable and irreconcileable Enemies of himself and of his Church Albeit the thing in question here is Whether we may not in Reading or Singing take into our mouths the Imprecations recorded in Scripture making thereof that holy use which God would have us to make of that part of his Word which none that understand will doubt of In all such cases the duty of Reading and Singing is not to be left but they that perform it are to be instructed and if they are out of the way be rectified Having endeavoured to remove these rubs I shall now proceed to enquire what may be gathered from Scripture and what Arguments agreeable to Scripture may be produced to establish this heavenly Exercise First The Scripture will inform us that singing of Psalms is a necessary and profitable duty 1. A necessary duty because God requires it Ephes. 5.17 18 19. It is the will of God that on the one side Christians should not be drunk with Wine and on the other side be filled with the Spirit speaking to themselves in Psalms c. It is the Spirit of God that saith to the afflicted Pray and to the merry Sing Psalms Jam. 5.13 2. And a profitable duty because the Spirit of God declares unto us the benefit of it prescribing that the Word of God should dwell in us richly and then adding further teaching and admonishing one another in Psalms c. Now it 's true that teaching and admonishing may be referred either to the Word of God going before or to Psalms and Hymns following after but it comes all to one if the Psalms Hymns and Songs spoken of there be such as are recorded in Scripture for then they are a part of the Word of God and so the intent of the Apostle may be to shew that of every part of the Word of God and in particular of the Psalms and Songs thereof the rejoycing part use is to be made for our Edification thereby something may be â—dded to our light in a teâ—ching way and to our life and vigor in Piety in an admonishing way Secondly The Sâ—ripture gives excellent Rules also for Singing that it may be a profitable duty As that it be 1. With understanding Psal. 47.7 1 Cor. 14.14 15. 2. With the heart and affection not without the voyce but the meaning is that we should not please and content our selves with the outward sound without an inward sense 3. With grace in the heart Col. 3.16 that is as I conceive with a godly and gracious frame of heart inwardly according as the matter of the Psalm is shewing it self in a graceful and dexterous demeanour in that duty outwardly as in a comely and reverent gesture a decent tune and tone so as that it may tend most to the Edification of the Company and the Reputation of the Duty and of such as perform it so the word grace seems to be taken Act. 4.33 Col. 4.6 4. Vnto the Lord Ephes. 5.19 that is to the glory of God Psal. 101.1 Isa. 5.1 Thirdly The Scâ—ipture sets it forth as a Congregational duty or a duty to be performed in the Publike Meetings of Christians because we find the People of God still called to it by the commands of the Old-Testament pointing to the New Psal. 100.1 2 3.4 66.1 2 3. 149.1 Sing his praise in the Congregation of Saints And also we find it used in the New-Testament and in the Apostle Paul's time in the Church of Corinth 1 Cor. 14.15 26. which appears also to be practised by Christians when they met together in after-times the end of their meeting being however many grievous accusations were rais'd against them to sing to Christ and to God and by a confederation among themselves to establish all good Discipline and suppress those wickednesâ—es which were most falsely laid to their charge Tertul. Apol. cap 2. Now As to the performance of this duty in Families It is not my meaning nor ought to be to impose any thing further then the grounds of Scripture will conclude it And it 's possible there may be some Families at present or at some times not in a capacity for it yet that none may slight such a service â—nd shut their doors against it I shall offer out of Scripture not only to invite but to induce Christians to set and keep it up in their Families these considerations 1. The duty it self as hath been shewed before is evidently commanded as a duty much tending to Christian Edification 2. The command of Singing is no where limited to Publike Meetings but rather given forth in such a generality as to comprehend in the command the use of it in Christian Meetings of all kinds whether Church-meetings or Family-meetings yea it is extended to every particular person Jam. 5.13 Is any c. Besides that the profit and benefit of this holy Exercise argueth for the use of it every where where that profit may be had by it Zanchius therefore is resolute and saith he makes no doubt but that what the Apostle speaks both in the fifth to the Ephâ—sians and in the third chapter to the Colossians of this duty is to be understood as well of those things that were to
(c) 1 Cor. 10.6.11 (d) Mercer in Gen. 2.3 Benedictio ut inquiunt Hebraei est accessio boni faustum felicem Augustum in signem intercaeteros hunc diem esse voluit praecipuo eum favore honore dignatus est (e) Gen. 24.31 (f) 1 Sam. 25.8 (g) Psal. 36.8 (h) Prov. 10.22 See Aynsw. on Gen. 2.3 It is the abundant wealth of the world (h) Calv. in locum (h) 2 Chr. 30.22 (i) Oecolampad in loc (k) Gen. 41.44 Vid. Jun. Trâ—m (l) Isa. 56.2 (m) As cruel exactions are bad any day but worst on the Fast-day Isa. 58.3 See Ezek. 23.38 Sins are worse by holy time and place 2 King 21.4 (n) Oecolampad in loc (o) So the Hebrew hath it (p) Bullinger in loc (q) Dutch Annotations on Isai. 58.13 (r) 1 Sam. 9.6 (s) Eccl. 11.7 (t) Psal. 45 9· (u) 2 Cor. 3 9· (x) Mal. 4.2 (y) 2 Cor. 4 6. (z) Isa. 33.17 (a) 2 Cor. 3.18 (b) Ezek. 22.26 (c) 1 Sam. 2.30 (d) 1 Sam. 2.15 16 30. (e) Bulling in loc (f) Dutch Annot (g) Voluntates tuas Pagnin (h) See Gen. 34.19 Psal. 111.2 where the same word is used So 1 King 5.8 (i) Lev. 23.32 (k) v 31. (l) Non requirit Silentium Harpocraticum Bulling (m) See Dr. Bownd Doctrine of Sabbath I. Book p. 272 c. (n) Thus by giving way to ordinary words the most confessed Duâ—ies of the Day are either marr'd or maim'd (o) 1 Cor. 15.33 O Ecolampad (p) Calv. in Isa. 58 13. Altiùs spectavit quà m ad externam caeâ—emoniam hoc est otium quietem in quo Judaei sanctitatem summam sitam esse putabant Quod nimis crassum est admonet enim Propheta Psal. 92. Titulo v. 2 3 4. Sabbatum non rectè coli feriando sed ordinatum esse ut celebretur Dei nomen Calv. in Psalm 92.2 (q) Tit. 2.12 (r) Rev. 1 10· (s) Exod. 34.10 (t) O Ecolampad in loc (u) Jer. 17.24 25 26. (x) Neh. 13.18 (y) Rom. 6.23 Psal. 19.11 (z) Vid. Scultet in locum Mercer in Job 22.26 (a) Bulling in loc (b) 1 Joh. 1.3 (c) Psal. 65.4 36.8 (d) Isa. 55.2 (e) Psal. 63.5 6. Isa. 26 8 9. (f) Job 22.26 27.10 (g) Psal. 36.8 Torrente deliciarum tuarum (h) Cant. 5.16 (i) Gen. 28.21 22. (k) Cant. 2 3· (l) Neh. 9.25 (m) Psal. 4.6 7. (n) Psal. 73.17 (o) Gen. 3 4.19 (p) 1 Pet. 4.3 the Will of the Gentiles (q) Amos 6.13 (r) Isa. 26.8 (s) Job 22.26 (t) Job 34.9 (u) Cant. 5.16 (x) Psal. 45.4 Revel 6.2 (y) Deut. 1.28 32.13 33.29 ride on their necks Septuagint as Psal. 60.12 (z) Psal. 66.12 with Lam. 5.5 7 8. Neh. 9.37 (a) Dutch Annot (b) 1 Sam. 2.30 (c) 2 Cor. 10.4 5. (d) Rom. 16.20 Psal. 110.1 (e) Isa. 57.15 (f) Jer. 17.24 25. (g) Compare Isa. 56.5 7 8. with Joh. 10.16 Rom. 9.24 25 26. Eph. 2.12 13. (h) See Joh. 1.12 2 Cor. 6.18 1 Joh. 3.1 Rev. 2.17 3.5 12. (i) Psal. 34.11 Deut. 31.13 with Act. 13.14 15 27. (k) Psal. 15.4 (l) Prov. 23.20 21. (m) Psal. 118.13 (n) Mr. Breerwood Tract 1. Sab (o) Bishop of Ely p. 255. of his Treatise of the Sabbath-day This is something like Bellarmines Tutissimum est lib 5. de Justificat c. 7. Proposit. 3. (p) Joh. 4.12 (q) Neh. 9 14 15 25. (r) Isai. 1.19 Psal. 81.10 16. (s) Gal. 6.16 (t) Rom. 9.4 Ephes. 2.12 (u) Phil. 4.19 Psal. 34.10 37.3 11. (x) Bulling in loc (y) Jer. 17.24 25. (z) Isa. 55.1 2 3. (a) Act. 7 5. (b) Heb. 11.9.13 14 15 16. (c) Nos in typo haereditatem patris Jacobi intelligimus vitam aeternam Scultet in Isa. 58.14 Bona Terrae quae in excelsis sita est sunt illa 1 Cor. 2.9 Heb. 11.14 Hieron in Isa. 58. (c) Heb. 11.38 (d) Luk 13.28 (e) 1 Tim. 4.8 (f) Or an Exhortation to Repentance (g) Prov. 3.5 (h) Gal. 1.16 (i) Hos. 8.12 (k) Accessit animus ad sententiam (l) Prov. 7.4 (m) Act. 26.19 (n) 2 King 5.15 (o) Joh. 1.46 47 48 49. (p) Judg. 14.5 6. (q) Psal. 12.1 (r) Job 22.21 26. (s) Joh. 3.8 (t) Wherein desire fails Eccl. 12.5 (u) Prov. 27.7 (x) Mal. 3.16 (y) Mat. 17.1 (z) Numb 27.12 Deut. 3.27 (a) Deut. 16.15 with 2 Chr. 30.23 26. (b) Luk. 2.28 (c) Isa. 25.6 55.1 2 3. (d) Psal. 122.1 4. (e) Mat. 18 20. (f) Cant. 2.3 4 5. (g) Cant. 2.7 (h) 1 Joh. 1.3 (i) Amos 8.5 (k) 1 Sam. 17.38 39. (l) 1 Sam. 18.3 4. (m) Neh. 9.14 with Psal. 147.19 20. (n) 1 Joh. 1.3 4. (o) Mat. 18.20 28.20 (p) Cant. 5.16 (q) Rev. 1.10 (r) Joh. 6.45 (s) Act. 26.18 (t) Ps. 119.19 (u) Isa. 30.20 21. (x) Isa. 55.1 2. (y) Ps. 23.2 3. (z) Rev. 1.10 (a) Vers. 6. (b) Exod. 13.9 16. Deut. 6.8 9. (c) Col. 3 16. (d) Ephes. 6.4 (e) Psal. 34.11 (f) Vid. Schindler Lex in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proverbium quòd in ore fit inculcetuâ— (g) Deut. 32.2 (h) See Ainsw on Deut. 6.7 (i) 2 King 2.3 (k) Dutch Annotat (l) Heb. 6.1 (m) Schindler Lexic in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Mercer in loc Sephar Chiniuc est liber de prima pueror um institutione i. Catechismus (n) So Vaâ—ablus which he explains thus Erudi ab incunabulis (p) Vid. Ames in Psal. 30. tit (q) Psal. 119.9 Nagaar (r) 2 King 5.13 (s) See 2 Chr. 29.11 (t) See Ezra 9.11 from mouth to mouth (u) Prov. 8.3 Vid. Lav. in Prov. 22.6 Simplicissimus sensus est Initia doce puerum in ore i. in ingressu (x) So the word is taken Numb 7.5 2 King 2.9 (y) Psal. 119.9 (z) Cleaver on Prov. 22.6 Object Answ. 1. (a) Joh. 3.4 (b) Joh. 16.16 17 18. Object Answ. 1. Answ. 2. (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Eph. 5.29 1 Tim. 4.6 (e) 1 Thes. 2.7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (g) Vid. Zanch. in loc Musculum (h) 2 Tim. 3 16· 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) Heb. 12.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (l) 1 Tim. 4.6 (m) Act. 8.21 Tit. 1.15 16. (n) Prov. 19.2 (o) Act. 8.31 (p) 1 Sam. 3.6 (q) Luk. 1.4 1 Cor. 14.19 Gal. 6.6 (r) 1 Tim. 2.4 Quest. 1. Answ. (s) Rom. 1.17 Quest. 2. Answ. (t) 2 Tim. 3.15 (u) Luk. 2.42 46. (x) Udum molle lutum es nunc nunc properandus acri Fingendus sine fine rota (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (z) 1 King 18.3 v. 12. (a) 2 Chr. 34.3 (b) 1 Chr. 28.9 (c) 2 King 5.2 3 14 15. (d) Prov. 22.6 (e) Psal. 78.5 6 7. (f) Voluit hoc Deus per conâ—inuas aetatum series promulgari uâ— per singulas familias de manu in manum transmissa ad ulâ—imos usque pervenirent Calv. in loc (g) Gen. 18.19 (h)