not been learned men who by great paines and study obtained the knowledge of the Originals 3. Some insight in the Hebrew is necessary because it is that sacred Language in which the Old Testament was written besides it hath a certaine Idiome and peculiar form of speaking which cannot well be expressed in a translation without some losse all Authors being best and purest in that Language in which themselves writ 2. The emphasis and force of the word is more clearly seen in the Originall Text then in a translation 3. There aré great differences amongst Interpreters which cannot well be reconcilâ—d without some insight in the originals Thus in points of controversie when one saies it is thus and another thus we must then of necessity have recourse to the fountains 1. Because they are immediately sent from God to us by the Prophets and Apostles 2. The Apostles themselves did sometimes correct the translation of the 70 e. g. the 70 say I have called my sonnes but Maâ— 2.15 saith I have called my son out of Egypt 3. He that understands the Originall seeth with his owne eyes when he that peruseth translations sees with the eyes of others Scitâ— sanè claris ille Whitaker de Scripturâ controvers 1. Qu. 2. cap. 9. mihi p. 210. Ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprietatem vocabulorum intelligendam quae sanè admodum latè patet fontes sunt utiles nam in fontibus omnia sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quà m in quarumvis translationum rivulis c. cui suffagratur Epigrammatista Multum crede mihi refert à fonte bibatur Quae fluit an pigro quae stupet unda lacu Mart. v. plura apud Hyperium de ratione stud Theolog. l. 1. c. 9. Bowles Pastor Evangel l. 1. c. 11. p. 71. 2. The necessity of Arts and Sciences will appear if we look into the body of the Scripture 1 There are physicks in Genesis Iob Ecclesiastes how oft doe we read in Scripture of the Sunne Moon Stars Fire Haile Snow Winds Thunder Lightnings and also of Fowles Fishes Beasts Plants Trees Seas Fountaines Minerals besides many diseases as the Leprosie Palsiâ— Feaver Pestilence c. Without some insight in naturall Philosophy we cannoâ— so exactly know the nature of all these yea we shall find Ethicks in the Proverbs and Oeconomicks in Pauls Epistles Politicks in Sam. Kin. Geometry in the building of Solomons Temple and Astronomie in Iob c. with Metaphysicks of God Angels Truth Good c. Ad rem oppositâ— claris Ravanel Ea est scripturarum amplitudo ut res Metaphysicae Physicae â—stronomicae Geographicae Musicae Ethicae Oeconomicae Politicae imo ipsae Mechanicae quae ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectaâ—t passim contineantur Cut astipulatur doctiss à Lap S. Scripturahabet objectum omne scibile disciplinas omnes quâ—cquid sciri potest suo sinn complectâ—tur ideoque universitas quaedam est scientiarum scientias omnes vel formaliter vel eminenter continens v plura Alsted Praecog lib. 2. cap. 104. 206. Hyperium l. 1. c. 45. c. ☜ L. Verulam Advancement of Learning p. 44. to 48. nec non claris Schiblerus in proaemâ—o ad Metaphys c. 2. clarissimè â—vincit Philosophiam utilem esse ad Theologiam ac itidem Doctis Paraeus tripliâ—em fatetur esse Physicae usum 1. ad explicandos terminos Theologicos communes de rebus naturalibus 2. ad illustraudaâ— rerum naturalium cognitionem 3. ad adjuvandam cognitionem Dei quâ—a eju◠〈◊〉 sibilia ex visibilibu pervidentur Rom. 1.19 20. Paraeus in Colos. 2.8 ubi plura 2. Grammer is requisite to explain the words termes and phrases of Scripture 3. The Scripture also is ful of Rhetorick many Tropes and Figures are there what abundance of Metonymies Ironies Hyperboles Hypallages See Illyrious Claris. Script and Westhemerut The Scripture is full of learning and eloquence all the eloquence of Cicero and flowers of Demosthenes with the rest of those learned Heathen is but as chaffe to wheat and drosâ—e to refined gold for the Pen-men of Scripture were not simply men but men inspired with the Holy Ghost 4. Logick is necessary for analâ—sing defining dividing and more orderly resolution of a Text also for Argumentation and defence of the truth against an adversary The Apostle would have a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.15 to divide the word aright Now without some skill in Arts he 'll rather teare it with his teeth and pull it a sunder with his nailes then rightly divide it and although it be the spirit of God that helpeth us to the sence of Scripture in a spirituall saving way for we are not able by our will to beleeve it to apply it to conform to it yet as it is a Text consisting of words and a coherence to make up the sence so the instrumentall way to discover that is by the help of Arts and therefore those that are unlearned are said to â—â—rest the Scriptures 2 Pet. 3.16 to mangle and torture them to their own destruction as a reverend Divine hath wel observed neither is Logick a profane thing as some profane ones imagine for the Scripture it selfe useth many Logicall Arguments from the cauâ—e the effect the consequent from mercies judgements and from the Old Testament it s written c. e. g. God is a spirit Ergò he will be worshipped in spirit So he that commits sin is the servant of sin but yee commit sinne Ergò A good Shepherd laies down his life for his sheep but I saith Christ am that good shepherd Ergo See a clear syllogisme in the second figure Iohn 8.47 Whosoever is of God heareth Gods word but yee heare not his word Ergo yee are not of God This may stop the mouths oâ— some that say Christ never used Logick nor had any humane learning 5. Ecclesiasticall History is necessary many things in Scripture receive light from Iosephus Eusebius Q. Curtius Xenophon besides they will furnish a man with examples of Gods judgements on his enemies and his blessings on his people being rightly used they will much enrich a man They may be read at succisive houres for recreation after strong labour With what cautions and conditions they are to be read I shall for brevity sake referre you to two learned Authors Now as humane learning is necessary for the better understanding of the Scripture â—o without it we cannot understand many classicall Authors as Lactantius Ierom Austin Ambrose Basil c. who borrowed much of Cicero Quintilian Virgil And thus we see the usefulnesse and ornament of learning every way to which I shall add the testimonie of a sweet Divine whose judgement may peradventure take with some men more then another mans He that is learned in something saith he covets after more still and certainly none but ignorant people are enemies to learning those that never knew
so it can if it will Heathenize I 'm sure it may well spare such Mouths If God Permit them long we may cryâ— Ichabod For such wild Preachers whatsoe'r they say Will Preach true Preaching and even Christ away Th. Elshmor Centuria Sacra About one hundred Rules for the Expounding and clearer understanding of the Holy Scriptures To which are added a Synopsis or Compendium of all the most materiall Tropes and Figures contained in the Scriptures Psal. 119.96 I have seen an end of all perfection but thy Law is exceeding large Mat. 5.18 Heaven and Earth shall passe away but not one jot or tittle of Gods word shall passe away Iotaunum apex unus non cadet de Scriptura nihil ergo contemnendum aut parvi faciendum in Sacris literis Illyricus Adore plenitudinem Scripturarum Tertullian LONDON Printed by W. H. for Nathaniel Webb and William Grantham at the sign of the Bear in S Pauls Church yard near the little North door 1654. To the Candid and Courteous Reader Reader WHen I had perused the Theologicall Rules of Mr Wilson which came but lately to my hands by reason of their scarcity they being Printed 1615. I conceived it might be an acceptable service to the Publick to Reprint them with some additionall Rules especially now when errours abound so much through ignorance of such Rules But when I perceived by the Printers that the Presse at this time when Trading is so dead would not beare the volume I was constrained to take another course and to set forth my owne Rules single by themselves yet have I given the succum sanguinem the Marrow of Mr Wilson's Rules there is not a rule of his that is very materiall but thou hast it virtually though not literally here These Rules I have been gathering many years for my owne private use here thou hast them enlarged with references for brevities sake to such as handle any Rule more fully To them is added an Alphabeticall Table which will be very usefull for the finding out of any thing that is materiall I have also added many Tropes and Figures with explanations of the quotations where need required c. Now the blessing of God go with it and give it favour in the eyes of his people the Lord make it mighty and succesfull for the destruction of sin and Satans Kingdome and for the advancement of the Kingdom of his dear son this is and shall be the prayers of him who is From my Study in Kingsâ—orton Sept. 12. 1653 Thy servant in and for the Lord. Th. Hall Rules to be observed for the right Interpretation of Scripture FIrst They that would understand the meaning of Gods spirit must be men of spirituall minds 1 Cor. 2.15 the spirituall man i the regenerate man judgeth all things i he is not only certaine of the truth which himselfe holds but he can also judge and clearly discerne the errors that are held by others They have received an Unction from the holy one 1 they have the holy spirit of God and this benefit they have by him that they know all things 1 Iohâ— 2 26 27. not simply all things that are knowable but all things that are necessary to salvation and herein the poorest Idiot being a sound Christian goeth beyond the profoundest Clerks that are not sanctified for he hath his own heart instead of a Commentary â—o help him in the understanding of the most needfull points in Scripture He then that would interpret Scripture must come with a Scripture-frame of Spirit he must have a holy and heavenly heart sutable to the holinesse and Heavenlinesse that is in the word The Scriptures spiritualnesse cals for a heart filled with Scripture spiritualnesse to set forth its excellencies for as no man can rightly sing Davids Psalmes without Davids spirit so no man can rightly expound the Word of God without the spirit of God Carnall sensuall hearts and such divine spirituall work will never agree A vessell that 's full of poyson cannot receive pure waâ—er or if it could yet the Vessell would â—aint it Sincerum est nisi vas quodcunque insundis acessiâ— Hor. 'T is the nature of the Word to be facile and comfortable to such as are of a semblable disposition to it Micah 2.7 but dark harsh and hard to the wicked unregenerate unmortified men Sin in the affection will quickly breed error and darknesse in the understanding Pride Covetousnesse c. blind the judgement Iohn 5.44 Luke 16.14 We must be renewed in the spirit of our minds before ever we can prove what is that good and perfect will of God Rom. 12.2 for the secrets of the Lord are revealed to none but such as feare him Psal. 25.12 14. Pro. 1.7 and 9.10 2 Rule He that would know the mind of God in Scripture must earnestly beg for the direction and assistance of the spirit of God that so he may be taught of God to know and doe his will Nature is blind here 1 Cor. 2.14 the naturall man perceives not the things of God he may peradventure know the History but not the Mystery hee may read the words but shall never savingly know the mind of Christ without his spirit 't is this Eye-salve which must make us see and lead us into all truth We must therefore take Davids course goe unto God by Prayer and beseech him to inlighten thy understanding that thou mayest see into those deep mysteries and wonders of his Law Psal. 119.18 He that would have this wisdome must aske it of God for the Scripture can never be rightly interpreted without the assistance and teaching of that spirit by whom they were inspired that wrote them No Scripture is of private interpretation 2 Pet. 1.20 that is private which is meerly of man as ver 21. private is not here opposed to publike but to divine or to the holy Ghost Now our interpretations comming from the spirit are falsely called private because 't is that spirit teacheth us which teacheth all the faithfull This is the chiefest work and as it were the foundation of all the rest without which all other meanes are vaine therefore begin and end with Prayer Now though a man be Godly and have the spirit yet he must use the means which God hath ordeined for the right understanding of Scripture for God will be found onely in his own way 3. The Originall languages must be studied they have many speciall Ididioms proprieties phrases and elegancies which cannot be fully expressed in our own oâ— any other language and therefore 't is necessary that we understand them in some competent measure that so in our doubts we may have recourse to the fountain it selfe from whence the waters drink most sweetly The ignorance of Greek and Hebrew hath been the cause of many errors in the Ancients and especially amongst Monks and Fryars Till we understand the words we can never find out the sense
of Schools and exercises of Learning was esteemed a more dangerous engine to overthrow the Christian Faith then all the bloody persecutions of his predecessors c. CORONIS LAbantibus literarum studiis maximae Rei-publicae utilitates simul concidunt pro cognitione Scientia turpissima rerum omnium ignoratio pro sincero Dei culâ—u anilis superstitio pro dicendi facultate stupida infantia pro consilii copia ubertate mentis judiciâ— inopia pro exculi â morum elegantia agrestis inamaena rusticitas pro mansuetudine humanitate barbara quaedam feritas in vitam hominum invadit Cooper Certainly much respect is to be given to the learning godliness of men There is a great delusion in many mens hearts that makes them think it to be halfe Popery to give any respect to learning although the abuse of learning hath done much evil against that much hath bin may be said but I dare avow this that never since the beginning of the world could a man be found to speak against learning but an ignorant â—an neither is it like nay I may aver it it is impossible that any but such will be found to the end of the world learning hath so much of God in it that it never had nor will have any enemy but ignorance c. When we see grace added to learning it should add much to our esteem of such a man it is the orient pearl in the gold ring c. Burroughs Irenicum chap. 13. p. 88 89. Sam How the Preaching Cobler or the Cobling Preachers Epitaph by R. O. WHat How how now hath How such learning found To shrow Arts curious Image to the grouÌ„d Cambridge and Oxford may their glory now Vaile to a Cobler if they knew but How Though big with Arts they cannot overtop The Spirits Teaching in a Coblers shop Reader if thou an humane Artist be Let humane learning be no judge for thee Lay down thy Arts then try this Coblers End And see if it be by the Spirit penn'd Meane time adue yee Arts and Aâ—â—ists all The Spirits teaching may attend the Aull And thou brave Cobler blow another blast Upon their learning though thou blow thy Last R. O. An Answer to R. O. his Verses made in commendation of a Book of Samuell How a Cobler WHo 's this R. O. a Psychopannychist Rather the laâ—e Pamphleting Mortalist If it be He no wonder that he so Admire the Cobler and even kisse his Toe And nothing make o' â— ' Vniversity Compared with his Awll-sufficâ—ency 'T is just with God â—haâ— he that vilifies The glorious Sunne should â—lowwormes Idolize And he that smels no sweetnesse in a Rose Should judge a Dunghill fittest for the nose And he that Mortall maâ—â—s the Soule should call This Samuell Hâ—w Doctor Angelicall Yea think this Saâ—uâ—ll Prophesies as well As ever did the Prophet Samuel Indeed for Mortall Soules he is as fit As lasts can be for shoâ—es or shoâ—es for feet And fitter then the noble â— Muses Sonnâ—s All whose brave blood a course Immortall runnes Except this one degenerate R. O. Who may unto his learned Cobler goe Aâ—d to his cure with his old shâ—oes commend His decaâ—d Soule since Sam can both amend Doubtlesse he will doe thus and perhaps too He will at last be taught to patch a shooe And to his end profâ—ss à Cobler be Imagining some rare Dâ—vinity Lies in that Art wheâ—e men have every houre Fresh charge of soles and over them such power I wish he may wax wiser But if he For Sam How 's sake will needs a Cobler be Let him be one in grain Sam hath set forth A kâ—ocking pâ—â—ce of woâ—ke of lasting worth Which ought to be dispeâ—sed by Translâ—tions For Englands honour and the good of Nations Tâ—is let R. O. Latinisâ—e then all May him Translatour â—f Translatours call D. Hallophilus On Samuell How the Cobler lately turned Preacher c. WHo is sufficient for the Mâ—nistry Cri'd once the Gentiles Doctor That am I Thinks every Tradesman in these dregs of Time Even How the Cobler dares the Pulpit climb Belike he thinkes the difference is but small Between the sword o' th' Spirit and the Awle And that he can as dexterously divide The word of truth as he can cut an Hide And that the soules of people cannot choose But be as tractable as the soles of Shooes In time perhaps he may his error see And say none e'r was more deceiv'd then He. The faults of shooes he doth no sooner spy But he knows how to cure them presently The faults of men he may his spirits spend Upon and irritate but not amend 'T is not so easie in the Ministry To set men Upright that doe tread awry As in the Gentle Craft The holyest Hearts Ioin'd with the greatest prudence paines and parts Have oft complain'd that they could doe no good On this and that and th' other peece of wood Our shooes are soon prevailed with to quit Their ancient soles and new ones to admit Men will not be so soon perswaded to Put off the old Man and put on the New But we may feare that How and such as Hee Mechanicks that invade the Ministry Have no such end as sinners to convert But O mischievous madnesseâ— to pervert Such as are converts or are comming on In a faire way toward Conversion They presse not the New Man but such New Wayes As lead men from the Ancient of Dayes Whether we New Creatures be or not wee see They doe not care so we their Creatures be Against our Reverend Clergy they inveigh Because it is a Mountain in their way Could they remove that once all would be theirs The Fathers outed they should be brave Heires Iust sâ—ch as Absolom had he overthrown His Father David and pâ—ssâ—ss'd his Thrâ—ne The lâ—berall Arts they likewise doe decry Those needfull Hand-maâ—ds to Divinity This high boâ—n Lady they would leave as bare As new shorne Sheep or naked Indians are The Spirit they say sufficient is They might Say too the Moâ—n affords sufficient light Without this Train of Starres ye Starres be gone Wee 'll be contented with the Moon alone But against learning would they blaterate Unlesse themselves were so illiterate The Ape much fault with Foxes tayle doth find Because himselfe can nothing shew behind The Fox those Grapes doth greatly vilifie Though ne'r so pretious that doe hang too high Could tailes he had they 'd well enough please Apes And Foxes could they reach them would praise grapes These Animals too had they the Arts they want They would them prize and scorn the ignorant To strike all dead those Pillars of our Land Jachin and Boaz may no longer stand Tabor and Hermon mountaines that maintain The gowned Nation they would make a Plain What need say they o' th' two fold Athens now Or Mothers Breasts when we past children grow Our Land can now well spare those two great Eyes Yes
knowing the Scripture and seminally 't is every sin this made Paul a persecutor 1 Tim. 1.13 and the Jews to crucifie Christ Acts 3.17 8. You must come to this worke with an humble heart Purge out all pride selfe-conceitednesse and prejudicate opinions lay aside all by-ends and aimes become a fool in thy selfe that thou maiest be wise in God submit thy judgements will and affections to his his will and then he will teach thee Ps. 25.9 Isay 28 9. Mat. 11.25 God will not vouchsafe to shew us so much as the form of his house till we are humbled Ezek. 43.11 A proud person is fit to make an heretick he doth not take the sense which Scripture yields but impoâ—eth his sence upon it he is ready to interpret that for Gods wil which is most sutable to his own Psal. 50.21 these like the spider turn all to poyson Get an humble heart and then thou wilt look on every truth of God as infinitely above thee and so wilt willingly receive it from any even a child with Scripture-Reasons may lead thee Isa. 11.6 then and never till then wilt thou say with Baldassar a Germane Divine let the word of the Lord come let it come had we six hundred necks they should all submit to it We must not do as many doe in our daies who bring the Scripture in subjection to their opinions conceits and practises when they should humbly and readily conform their opinions and practices to the scripture 9. Ignorant persons that cannot use these meanes must goe to such as are godly and have skill as the blind man that cannot see himselfe will seek out for a guide Maâ— 2.7 the Priests lips must preserve knowledge and the people must seek Gods Law at his mouth They must read good books get sound Commentators conferre much humbly suing to God for direction who first or last will resolve our doubts To the diligent hand that makes rich in spirituals as well as temporals and if we be active for knowledge and in despight of all oppositions can follow on to know the Lord he hath then promised that we shall know him Hos. 6.3 If we be diligent in searching God will be faithfull in revealing and if we sincerely doe our duty we shall quickly find the blessing 10. Practice the truth when the Lord shall make known any truth to you presently obey it and submit to it so shall you know more of Gods mind Iohn 7.17 when our workings and walkings bee Scripture-explications God then delights to reveal himselfe unto us if David will but keep the precepts of the Lord he shall be wiser then the Ancient wiser then his Teachers Psal. 119.98.99 100. and wiser then his subilâ— enemies Oh then let our practice come up to our light and our Gospell-principles be answered with Gospell-conversations and our Gospell-light with Gospell lives for then the Lord finding us faithfull in a little will shew us yet greater things Phil. 3.15 and if we be carefull to obey his truth he hath then promised to give us his spirit Acts 5.32 which shall be in us a spring of illumination sanctification consolation c. 11. Words of knowledge imply affection and practice Ecâ—l 12.1 Remember i know fear love and obey God So 1 Cor. 11.24 doe it in remembrance of me i with care feà r love delight for 't is not a bare Historicall remembrance but a sin crucifying soul-affecting remembrance So Deut. 8 11 18. Psal. 1.9 17. and 106. 21. and 1.6 2 Tim. 2 19. 12. The Hebrews instead of an Epithet doe put the substantive in the genitive case as men of mercy for mercifull men a land of desolation i a very desolate land a man of desires i a man very desirable and lovely Dan. 9.23 the son of perdition i one ordained for damnation Iohn 17.12 The man of sin 2 Thes. 2.3 there is an emphasis in it i a very sinfull man a man made up of wickednesse being as it were sin it selfe in the abstract So Benmavoth a son of death 1 Sam. 20.31 i one that shall surely dye a sonne of Belial i one notoriously wicked 1 Sam. 2.12 so Eph. 2.3 children of wrath i by nature we are all poor damned undone creatures ' 'T is an Hebraifme very frequent in Scripture hence Christ is called a man of sorrows Isaiah 53.3 i a man even compacted and compounded of all kinds and degrees of sorrows So Ieremy 15.10 was counted a man of contentions i an exceeding contentious man thus Genitives are put for Adjectives and doe increase the signification 13. One proper name is oft given in Scripture to severall persons as the name of Pharaoh was a common Title to all the Kings of Egypt Ioseph stands before one Pharaoh Moses is sent to another c. Writers observe ten of that name in Scripture as the Philistines called their Kings Abimelech and the Romans called their Emperours Caesar so the Egyptians called their Kings by the name of Pharaoh Thus we read of three Herods 1. Herod the Ascalonite in whose raigne Christ was born Mat. 2.1 2. Herod the Tetrarch who beheaded Iohn 3. Herod Agrippa who killed Iames Acts 12. 14. When a Text admits of several interpretations which must I chuse 1. Observe the Context the scope and drift of the place and see which exposition agrees best with that and cleave to that it s stronger then the sayings of a thousand Origens Austins c. 2. Observe which agrees best with the Analogy of faith and other places of Scripture e. g. Pro. 25.21 22. Rom. 12.20 If thy enemy hunger feed him c. by so doing thou shalt heap coales of fire on his head Some by coales here understand coales of confusion others coales of conversion though both may stand yet the last is farre more safe and genuine 1. Because it agrees best with the Context which forbids private revenge and commands us to love our enemies as ver 19. before the Text and ver 21. after plainly shew be not overcome with evill but overcome evill with good i by thy goodnesse and unexpected kindnesse thou shalt so melt and humble him as a great fire makes the hardest Iron and Steel to melt that of a foe he shall become a friend 2. This exposition is most agreeable to the Analogy of faith which commands us to love our neighbour yea though he be our enemy and to seek his good but never his ruine now that sense which cals us from malice to charity is ever best Thus that act of Naaman 2 Kings 5.17 18. in going to the house of Rimmon is very much controverted some say he sinned in so doing others as godly and as learned say no what shall we here doe scan the Text and we shall find it probable that he did not sin For 1. 'T is concluded by all that Naaman was a true convert and the Text clears it 1. He will
observe 1. How they did a thing 2. When they did it 3. Where they did it 4. Why they did it as the learned Weemse hath well observed to whom I shall refer you for full satisfaction in this point See more Rule 50. 27. The order of time is not alwaies kept in Scripture but sometimes that is placed first which was done last the Saints looked more at the sâ—â—stance then at small circumstances in their writings and therefore the placing of things must not be strictly urged in Scripture for 't is usuall by a prolepsis or anticipation of time to relate that first which is last as Iohn 11.2 't is said Mary anointed the Lord yet 't is mentioned in the next Chapter per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est una de regulis ad intelligâ—ndam scripturam sanctam necessariis Luth. loci com p 75. 28. Arguments drawn from silent authority in matters of fact conclude nothing e. g. there is no mention made of Adams repentance of his sacrificing or performing any pious exercise whilst he lived on earth yet it doth not follow therefore he did none of these things We read of no parents Melchisedech had yet we cannot therefore conclude that he had none if all should be written the world it selfe could not containe the books Iohn 21. ult and therefore it will not follow because the Scripture doth not mention such a thing therefore it was not done 29. Hee that will understand the Proverbs must marke their opposition if Parables their scope if other places their dependance 30. Interrogations oft times are emphaticall and strong affirmations or negations as Gen. 4.7 if thou doe well shalt thou not be accepted this interrogative is in sense a vehement assertive or affirmative q. d. thou shalt surely be accepted both thou and thy sacrifice if thou dost well Thus Gen. 13.9 and 37.13 Ioshua 1.9 10 13. have not I commanded the i I have without all question assuredly commanded thee for this interrogation with the Hebrews is a strong affirmation So Gen. 37.13 2 Sam. 13.28 2 Kings 6.32 Iohn 4.35 Marke 12.24 and Ier. 23.23 24. 2. Sometimes they are strong denials as Gen. 18.14 is any thing too hard for God Mat. 12.26 Rom 3.3 and 10.14 15.3 Sometimes questions doe diminish and abate the sense Zech. 4.7 Who art thou O great mountaine thou lookest very big and great but who art thou I will tell thee O proud oppressâ—r and opposer of my people though in thy owne conceit thou art a Mountaine invisible unmoveable yet in my peoples eyes thou art but a mole-hill and shalt shortly be made a nothing even as a plain before them Thus when David would abate himselfe he cries who am I what is my house 2 Sam. 7.18 4. Sometimes they intend raise and heighten the sense by way of admiration Ps. 8.10 Exod. 15.11 Who is a God like unto thee let all the world if they can shew such a God as thou art So Mâ— 7.18 the question puts the brightest glory upon God in pardoning sin there is no sin-pardoning God but our God only 5. Sometimes they are expostulatory complain Ps. 22.1 Why hast thou forsaken me Ier. 12.1 Wherefore doth the way of the wicked prosper Is. 1.21 31. When the Scripture would strongly affirme it doth it oft times by denying the contrary So Isaiah 38.1 thou shalt dye and not live Ezek. 18. 21. i thou shalt certainly die Deut. 28.13 he shall make thee the head and not the taile Iohn 1.20 he confessed and denyed not Isaiah 39.4 Ier. 42.4 1 Iohn 1.5 't is very familiar with the Hebrews by affirming and denying to expresse the same thing for stronger confirmation of it Negatio contrarii auget vim affirmaâ—ionis Deut. 33.6 Pro. 30.11 1 Sam. 1.11 Iohn 20.27 32. The Scripture speaks many things negatively which are to be understood onely comparatively as Hos. 6.6 Mat. 9.13 I will have mercy and not sacrifice i comparatively I desire mercy rather than sacrifice So Ier. 31.34 they shall no more teach every man his neighbour The words must not be taken simply negativè for a pure negation as some Libertines would construe them but comparatively i there shall be farre greater knowledge and clearer light under the new Testament then was under the Old Isa. 11.9 not that there shall be no teaching at all for Christ hath given some to be Pastors and Teachers Ephes. 4.11 12. but in Gospell times they shall not onely be taught by men but they shall be taught inwardly and experimentally by God himselfe Isa. 54.13 his spirit shall lead them not onely unto but into truth Ioh. 16.13 So 1 Cor. 1.17 not to baptize i comparatively Christ sent mee rather to preach then to baptize 1 Iohn 3.18 love not in word onely but rather indeed and in truth Mark 9.37 he receives not me but him that sent me i he rather receives the father sending then me sent because he receives me for his sake Col. 3.23 doe it as to the Lord and not â—o men i rather to the Lord then to men because yee serve them for the Lord Christs sake 33. When the Hebrews would expresse any excellent great or glorious thing they oft join the name of God with it 't is a frequent Hebraisme Thus Abraham is called a Prince of God Gen. 23.6 i a mighty Prince the mountaines of God i high and excellent mountaines Exod. 3.1 and 4.27 Psal. 46.4 the City of God i a glorious City Psal. 36.6 So Cedars of God i tall Cedars Psal. 80.11 a river of God Psal. 65.10 wrastlings of God Gen. 30.5 Harps of God Rev. 15.2 i excellent Harps Res Dei Hebraeis dicuntur eximiae Deo Opt. Max. dignae Paraeus Thus great haile is called Gods haile El-gabbish So a strong Lion is called the Lion of God ariel 2 Sam. 23.20 Moses is said to be faire to God i exceeding faire Acts 7.20 So Nineveh was great to God i very great Ionah 3.3 34. When the literall sense is against any commandement of the Law then the words must not be taken properly else the Grammaticall and most immediate sense is ever soundest unlesse some apparent error in doctrine or mischiefe in manners follow for when a sense crosseth any truth taught in other Texts of Scripture 't is alwaies a false sense but if it agree with the Originall the scope of the place and the analogy of faith 't is good Austins counsell is good there are foure things saith he to be observed in exâ—ounding Scripture 1. Phrasis Scâ—ipâ—urae 2. Circumstâ—â—â—iae 3. Collatâ—â—â—â—orum locorum 4. Analogia â—â—dei 35. Words of fact are oft put for words of speech as Exod. 13.2 Sanctify the first born i command them to be sanctified Ier. 1.10 I have sent thee to destroy c. i to preach and thereby to declare that I the Lord will doe it Iohn 4.1 Christ is said to baptize i he
So Exod. 23.19 thou shalt not seeth a Kid in her Mothers milk mother is not so proper a terme with us for a dumbe creature So Isaiah 64.1 O that thou wouldest â—end the Heavens and come downe Hee speaks of God after the manner of men if a man were in Heaven and should descend he having a body which is a grosse substance must needs divide and rend the Heavens but God being a most pure spirit passeth through all things with out any dviding or rending yet is there in these divine condescentions of speech a singular excellency the Lord in his goodnesse considering our weaknesse doth even stammer with us the better to instruct us Thus Teachers are said to have a voice Psal 6.8 and 39.12 the Lord hath heard the voice of my weeping Climax or gradation is frequent in Scripture when the succeeding clauses transcend each other as Mat. 7.7 8. Aske Seek Knock t is not a simple repetition but a gradation So Rom. 5.3 4 5. Tribulation worketh patience patitience experience and experience hope So Rom. 8.30 Whom he did predestinate them he also called whom he called them he justified and whom he justified them he glorified So Hos. 2. 21 22. I will heare the Heavens and they shall heare the earth c. So Rom. 10.14 15. How shall they call on him on whom they have not beleeved and how shall they beleeve in him of whom they have not heard and how shal they heare without a Preacher c. So Iam. 1.2 3 4. Temptations prove us probation brings forth patience and patience helpâ— on towards perfection So 2 Pet. 1.5 6 7. add to your faith vertue and to virtue knowledge and to knowledge temperance and to temperance patience c. So Iudges 5.30 A work of divers colours is excellent 2. A work of divers colours of the Needle is more 3. Wrought on both sides that 's most of all So 1 Cor. 11.3 The head of every man is Christ and the head of the woman is the man and the head of Christ is God So Iohn 1.1 2 3 4 5. Ellipsis the defect or wanting of a word as Exod 4.25 Zâ—pporah took a sharpe stone or knife is understood So Isaiah 1.13 I cannot iniquity i I cannot beare iniquity So Hos. 8.1 see before Aposioâ—ésis Enallage or Heteresis is 1. Of the Gender soâ—etime the Feminine Gender is put for the Masculine thus effeminate men are called women Isaiah 3.12 2. Of the person thus one person is oft put for another as the second for the third and the third for the first 3. Of the number thus the singular number is oft put for the plurall and so on the contrary Epanalepsis when the same word is put in the beginning and the ending of a sentence as Phil. 4.4 Rejoice in the Lord alwaies and againe I say Rejoice So Psal. 8.1 9. and 46.1 ult the same sentence is put in the beginning and ending of the Psalme So 1 Cor. 3.21 22. All things are yours whether things present or things to come All is yours So Rom. 15.4 whatsoever things were written aforetime were written for our learning So 1 Cor. 14.15 I will pray with the Spirit and with the Understanding also I will sing with the Spirit and with the Understanding also 2 Cor. 4.3 If our Gospell be hid to them that perish it is hid So it runs in the Originall Epanodos when the same word is repeated in the beginning and middle or in the middle end as Psal. 114.3 4 5 6. Ezek. 32.16 this is the lamentation where with they shall lament her the daughters of the Nations shall lament her they shall lament for her c. Iohn 8.47 He that is of God heareth Gods word yee therefore heare them not because yee are not of God Rom. 7.19 the good that I would I doe not but the evill that I would not that I do Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live I live by faith So 2 Cor. 2.10 15 16. Epanorikósis or correction is the reinforcement of the clause last uttered by the subsequent So Gal. 3.4 and 2.20 have ye suffered so many things in vain if it be yet in vaine So Luke 11.27 When the woman cryed blessed is the wombe that bare thee Christ converts he verse 8. yea rather blessed are they that heare the word of God and do it So 1 Kings 14.14 the Lord shall raise up a King who shall cut off the house of Ieroboam that day but what even now So Rom. 8.34 and 1 Cor. 15.10 I have laboured more abundantly then they all yet not I but the grace of God which was in me Epistrophe when there is the like ending in sentences as Psa. 136. per totum for his mercie endures for ever Ezek. 33.25 26. and shall yee possesse the Land yee stand upon your sword c. and shall yee possesse the Land So Ioel 2.26 27. and my people shall never be ashamed and yee shall eat in plenty c. and my people shall never be ashamed So Amos 4.6 8 9 10 11. yet have yee not returned to me saith the Lord c. So Haggai 2.8 9. and 1 Cor. 13.11 when I was a child I spake as a child I understood as a child I thought as a child So a Cor. 11.22 are they Hebrews so am I. Are they Israelites so am I. Epizeuxis when the same word is doubled by way of emphasis as Isaiah 40.1 comfort yee comfort yee my people Isaiah 51.12 I even I am he that comforts you Isaiah 38.19 the living the living he shall praise thee Mat. 23.37 O Ierusalem Ierusalem which killest the Prophets The name is doubled to expresse the great affection of the speaker So 2 Sa. 18.33 O my son Absalom my son my son c. Thus Deborah quickens her selfe Iudg. 5.12 awake awake Deborah c. So Isaiah 51.9 and Ezek. 21.9.27 I will overturne overturne overturn it i I will certainly overturn it And this is done sometimes by way of amplification as Psal. 145.18 the Lord is nigh to all that call upon him even to all that call upon him in truth So Psal. 68.13 the Kings of Armies do fly do fly fugiunt fugiuÌ„â— q.d. they fled amain â—o Ioel 3.14 multitudes multitudes i great multitudes 3. By way of transition as Hosea 2.21 I will heare the Heavens and the Heavens shall heare the Earth and the Earth shall heare the Corn c. Eâ—phenismus is a fair kind of speech as Gen. 4.1 Adam knew Eve See the like moâ—est expression Numb 31.17 Mat. 1.25 Luke 1.34 Thus Incest and Aduâ—â—ery is sometimes exprest by a modest terme of uncovering the nakednesse Levit. 18.6 and 20.11 17. Ezek. 22.10 Tâ—us to sanctify is put for to defile Dâ—ut 22.9 So an Harlot is called Kedesuh a holy woman Gen. 38.21 by a contrary meaning as being most unholy and uncleane Thus words sometimes have contrary significations