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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57377	Clavis Bibliorum The key of the Bible, unlocking the richest treasury of the Holy Scriptures : whereby the 1 order, 2 names, 3 times, 4 penmen, 5 occasion, 6 scope, and 7 principall parts, containing the subject-matter of every book of Old and New Testament, are familiarly and briefly opened : for the help of the weakest capacity in the understanding of the whole Bible / by Francis Roberts ...	Roberts, Francis, 1609-1675.; Calamy, Edmund, 1600-1666.	1648 (1648)	Wing R1583; ESTC R20707	139,238	403

in the Province of Galatia as Appianus in Chronolog fol. 44. notes were these Synopa Pompriopolis Claudiopolis Ancyra the Metropolis famous for an ancient Councel there Laodicea Antioch and Nicopolis D. Pareus in Com. in Gal. 1.2 Paul with Silas and Timothy travelled through the region of Galatia once but were forbidden of the Holy Ghost to preach the word in Asia Act. 15.40 and 16.1 2.3.6 But afterwards he went over all the Countrey of Galatia and Phrygia in order strengthening all the disciples Act. 18.23 In which countrey of Galatia in most of the famous cities Paul had planted famous Churches of Christ as is conceived Gal. 1.8 c. Occasion It seemes by the current of the Epistle that after Pauls departure from Galatia having planted the Gospel there there came among them false Apostles and corrupt teachers who endeavoured to disgrace Paul's Apostleship among them and to pervert the purity and simplicity of the Gospel among them and to pervert the purity and simplicitie of the Gospel of Christ by mixtures of legall doctrines urging the observance of both morall and ceremoniall law and particularly of circumcision as necessary to Justification so mingling and blending together Law and Gospell works and faith Iudaisme and Christianisme tending dangerously to the subversion of that Church Scope Hence the Apostle yearning over these Churches writes this Epistle to them to recover them out of this errour in that fundamentall point of Iustification to convince them of Iustification by faith only to demonstrate unto them the nature and use of morall and ceremoniall law and incite them to a holy Christian Conversation Principall parts of this Epistle to this end are I. An Exordium preface or entrance into the Epistle wherein he notably asserts the divine authority of his Apostleship against false Apostles denying it c 1 1. to 6. II. A Treatise containing matters Reprehensory Informatory or doctrinall and Hortatory I Reprehensory wherein he sharply taxeth them that they had so soon fallen from the Gospell doctrine of Justification by faith which he had preached to them to an opinion of Justification by the works of the law c. 1 6. to c. 3 1. To this end that he may more fully convince them of their errour in forsaking the Gospel which he preached he shewes after his serious obtestation 1. How he had his doctrine from God who called him to preach to the Gentiles c. 1 11. to 16. 2. How faithfully he had preached the Gospell committed to him withstanding all legall mixtures in point of Justification c. 1 16. to c. 3 1. II. Informatory or Doctrinall wherein he asserts and proves the doctrine of Justification by faith alone and not by legall works by many Arguments c. 3 4. As for example because 1. They received the spirit not by preaching of the law but by preaching of faith c. 3 1. to 6. 2. Abraham the father of the faithfull was justified by faith consequently so must his faithfull seed be justified whether Jews or Gentiles c. 3 6. to 15. 3. The heavenly inheritance is not by law but by promise therefore of faith c. 3 15. to 19. And here by way of prolepsis to prevent objections he shews what was the use of the law before Christ and why the ceremoniall law is abolished at Christs comming c. 3 20. to c. 4. v. 12. And he lenisies the sharpnesse of his former rebukes by signifying his humble modest and tender carriage towards them c. 4 12. to 21. 4. The very testimony of the law it selfe condemnes this Justification by the works of the Law as he evidences in the Allegory of Hagar and Sarah c. 4 21. to the end III. Hortatory here the Apostle exhorts them 1. Constantly to persist in their Christian Liberty from the ceremoniall law c. 5 1. to 13. 2. Not to abuse their Christian liberty v. 13. 3. To severall generall duties of Christianity c. 5 14. to c. 6 11. III. A Conclusion of the whole Epistle containing 1 A Testification of his love unto them in writing to them with his own hand 2 A commonefaction against false teachers 3 An opposition of his owne example against that of the false Apostles he preaching the Gospel sincerely walking accordingly and being willing to suffer for it and his 4 Valediction c. 6 11. to the end Ephesians THe Epistle of the Apostle Paul to the EPHESIANS So denominated from the Saints at Ephesus to whom Paul wrote Eph. 1.1 EPHESUS was a city on the shore of the Ionian sea looking towards the west of Asia Minor of old a city of great traffique but much addicted to magick Arts and to superstition there being the Temple of the great goddesse Diana Act. 19 Paul came to Ephesus at first and reasoned with the Jewes in their Synagogues but tarried not there at that time because he hasted to keep the feast at Ierusalem Acts 18 19 20 21. After that he came a second time to Ephesus and continued there preaching and disputing for two years and three moneths and so planted a famous Church there Act. 19.1 8 10. c. 1 Cor. 16.9 till by the uproare at Ephesus he was necessitated to depart Act. 20.1 yet after his departure into Macedonia Act. 19.1 2. he committed the care and inspection of the Church at Ephesus unto Timothy 1 Tim. 1.3 4. c. And Paul being afterwards at Miletus called thither the Elders of Ephesus exhorting and encouraging them in their charge knowing they should see his face no more Acts 20.17 to the end After Timothy it is supposed Iohn the Evangelist was Bishop of this Church When and Whence this Epistle was written See in Table before Epistle to Romans Occasion of Pauls writing to the Ephesians was not Schismes and Scandals as in the Church of Corinth nor false doctrine supplanting justification by faith that fundamentall point as in the Church of Galatia But the Apostles singular tendernesse and provident care of this Church he being not now farre from his death lest they should faint or be discouraged by his bonds at Rome and be weary of the Gospel through the Crosse. Scope To encourage the Ephesians to constancy in faith and piety and growth therein notwithstanding all his or their tribulations for the Gospel Principall Parts To this end are I. The Inscription or Exordi●in of the Epistle c. 1 1 2. II. The Body of the Epistle being Doctrinall and Hortatory 1. Doctrinall wherein he laid down Gods benefits to them and us or the causes of salvation 1. Gods eternall and free Predestination of us to adoption in Christ through faith c. 1. 2. Redemption by the bloud of Christ and effectuall vocation by his grace c. 2. 3. Publication of the riches of Christ by the Gospel especially by his ministery to the Gentiles c. 3. 2. Hortatory wherein by way of gratitude for former benefits he stirs them up to divers Christian duties which are either 1. More generall and common to all Christians c. 4. and c. 5 1. to

the heaven and earth Exodus Israel's departure out of Egypt c. 2 Some of them declare the instrumentall Authors or Penmen of them as the Titles of Prophets Books Isaiah c. who being extraordinary men of God guided by the Spirit their books are of divine Authority 3 Some denote the Churches or particular persons for whose sakes immediately some parts of Scripture were penned which affords light to divers passages therein 3. The Times of the Books set forth Partly the length or space of time in which things related were done as in Historicall Books which serve to disclose the connection and continuance of the History and Chronology Partly the time or season when the bookes were written which serves to cleare the understanding of divers particular passages which otherwise would be very difficult both in the Prophets and in the Apostles See therefore those two Tables for the Timeing of the Prophets and Epistles p. 104. to 107. and p. 177. to 186. Distinguish well betwixt times and times you dissolve many knots 4. Penmen being holy men of God extraordinarily inspired intimate to us the divine Authority of their writings This incites faith love and awfull Reverence to their books 5. The Occasion upon which the books were written together with 6. The Scope drift or End of the book being well considered give great light to the whole Book the whole frame disposition and chiefe Arguments handled in the book having a singular tendency to the Scope therefore as the Archer fixeth his eye steadily on the mark when he would shoot accurately so still fix your thought upon the Occasion and Scope of every book when you would peruse them understandingly 7. The Principall parts of the Book here Analytically laid down exhibit clearly to your view both the chiefe Subject or matters insisted upon in every Book as also the methodicall and orderly coherence of all the parts of the book with one another Books lookt upon confusedly are but darkly and confusedly apprehended But considered distinctly as in these distinct Analyses or Resolutions into their Principall parts must needs be distinctly and much more clearly discerned This the chiefe Purpose and Aime of this Book By these particulars to familiarize the Scriptures unto Christians that delight to converse with God in his owne book To whom I earnestly commend this direction for the more profitable use of this Book viz. That 1 Before they read any Book of Scripture they would first read what is in this Key said of that Book 2 In reading they would still remember the Occasion and Scope of the book and now and then compare the Principall Parts here with the Text And 3 After the Perusall of the Book they would read againe what this Key speaks of it Hereby the understaning will be cleared the Memory confirmed VII Rule Heedfully and judiciously observe the accurate Concord and Harmony of the Holy Scriptures though written by severall persons at severall times in severall places yet one and the same spirit inditing all is still like himselfe consonant to himselfe in all The Discord is in our mindes rather then in Gods word Hence Augustine let us be at concord in our own heart and the Scripture will have no discord in it There are Principally five notable respects in which Scriptures sometimes seem most contrary repugnant and opposite one to another when yet they are not dissonant but consonant and sweetly concording one with another As 1 When the Word or Phrase is used in severall Places not in the same but in severall senses and Acceptations 2 When they treat not of the same but of severall subjects 3 When they speak not of the same but severall parts of a thing 4 When they speak not in severall places according to the same but severall respects 5 When they intend not the same but severall times These things well considered will lay a notable foundation for reconciling all places of Scripture that seem to be any way opposite one to another Take the illustrations of thē severally 1. Scriptures seem opposite but are not when the same word or phrase in severall places is used not in the same but in severall senses and acceptations for the same words have oft times severall significations In such case distinguish the severall Acceptations and the Scriptures agree As Paul saith Work out your own salvation with feare and trembling But Iohn saith There is no feare in love but perfect love casteth out fear c. These places are not opposite because the word Fear in Iohn signifies a base servile stavish fear in Paul a filial childlike religious fear In this sense it is said of the Samaritās they feared the Lord again they feared not the Lord i. e. they feared the Lord servilly and hypocritically for his Lyons but they feared him not religiously ●ilially sincerely Not to feare God aright is not to feare him at all Again Christ saith If a man keep my saying he shall never see death But Paul saith It is appointed to all men once to dye yet here 's no opposition for Christ speaks of death spiritual and eternall Paul of death temporal or corporall Further Ieremiah saith Cursed be the man that trusteth in man Christ saith except yee eat● the flesh of the Son of man yee have no life in you by eating understand believing v. 47. yet here 's no opposition Man signifies either meer man who is vaine deceitful c. Of him Ieremiah speaks Or man subsisting in the second person of God of him Christ speaks Moses saith God rested on the seventh day from all his work But Christ saith My father worketh hitherto and I worke yet here 's no opposition For the works of God are either Works of Creation whereby new kinds of Creatures are made so Moses intended that God rested from his work or Works of Conservation and Providence sustaining and governing his works created so Christ meant the father and he wrought still Adde hereunto Christ saith If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple But Paul saith Husbands love your wives No man ever yet hated his own flesh yet no opposition for Hatred is taken either Properly and absolutely so understand Paul or comparatively a lesse love being counted hatred of that understand Christ. Moreover Paul saith Therefore we conclude that a man is justified by faith without the deeds of the law But Iames saith yee see then how that by works a man is justified and not by faith onely yet no reall opposition For Iustification in Pauls sense signifyes an instrumentall Application of Gods righteousnesse viz. Jesus Christ to our selves and so Faith alone justifies before God but Iustification in Iame's sense signifies a Declarative Manifestation of the Truth of that Faith whereby we

are justified by the fruits and workes of it Paul speakes of our justification before God James of our justification be●ore men Paul of the justification of our persons by Faith Iames of the justification of our Faith it self by works 2. Holy Scriptures seeme opposite but are not when they treat not of the same but of severall subjects or severall matters As Christ promised the Apostles When the Spirit of Truth should come he should guide them into all truth But Paul testifieth that Peter erred and was to be blamed here are severall Subjects viz. Doctrine and Practise As to Doctrine the Apostles erred not therein because they had it immediately from God But as to matter of Practise Peter there erred dissembling fellowship with the Gentiles for feare of the Jewes Nor were any of the Apostles exempted from sinne and errour in Practise Again It is said in one place That Elijah went up by a whirlewind into heaven And in another Behold I will send you Elijah the Prophet before the coming of the great and dreadfull day of the Lord. Yet these places oppose not one another because here are severall Subjects spoken of the former being Elijah the Tishbite the latter Iohn the Baptist the New-Testament Elijah so called because he came in the Spirit and power of Elijah Furthermore Iohn the Baptist being asked if he were Elias Answered I am not And yet Christ saith Iohn Baptist was that Elias which was for to come viz. Not personally but virtually so here 's no opposition 3. Scriptures seeme opposite but are not when though they speak of the same matter or subject yet they intend not the same but severall parts therof As Paul saith In me dwels no good thing And yet he saith I delight in the Law of God which doubtlesse is good Yet these oppose not because in the former Paul speakes of his carnall unregenerate part in me that is my flesh dwels no good thing in the latter of his spirituall regenerate part I delight in the Law of God after the inner man Again Christ saith My father is greater then I. But Paul saith Christ Iesus being in the forme of God thought it no robbery to be equall with God Yet no opposition for in Christs person are two Natures viz. of God and man Now as Christ is God so he is equall to the Father as Paul meant As Christ is man so the Father is greater then he as himselfe said 4. Scriptures seeme opposite and contrary but are not when they speak of things not in the same but in severall respects notions or considerations For the severall respect removes all contradiction or opposition As Christ saith If I beare witnesse of my selfe my witnesse is not true But elsewhere he saith Though I beare record of my selfe yet my Record is true Yet here 's no opposition indeed because Christ speaks of bearing witnesse of himselfe in severall respects In the former place of bearing witnesse to himselfe disjunctly and solely without the Father so his witnesse were not true In the latter of bearing witnesse of himselfe conjunctly or jointly with the Father so his witnesse of himselfe is true Againe Iohn saith He that is borne of God committeth not sinne nor can sinne And yet elsewhere If we say that we have no sin we deceive our selves and the truth is not in us If we say that we have not sinned we make him a lyar c. Yet here 's no reall opposition for in some respects they that are born of God may be said to sin in some respects they sin not They have sinne originall in them and actuall sin through infirmity c. is done by them while they are in this world But they sin not as unregenerate men sin viz. 1 Not against the Gospel-Remedy Jesus Christ. 2 Not as under the Reign of Sinne 3 Not with a full will 4 Not presumptuously 5 Not habitually 6 Not with allowance of themselves in any bosome corruption 7 Not totally and Finally Furthermore God saith I am the Lord I change not And elsewhere saith I will repent of the evil that I thought to do unto them And I will repent of the good wherewith I said I would benefit them Yet no reall contradiction for in some sense God cannot repent viz. Affectively in respect of his essence no nor in respect of his eternall Decree In some sense after the manner of men he is said to repent viz. Effectively in respect of his works which he effecteth when he doth something crosse to what he had formerly done as when he drowned the world which he had made dethroned Saul whom he had annointed King c. Adde to these it is said of Christs Kingdom It shall have no end but be established for ever But Paul saith Christ at the end shall deliver up the Kingdome to God even the Father Yet no reall opposition For Christs Kingdome may be considered in divers respects viz. 1 As it is Essentiall belonging to Christ as God So he he shall never deliver up his Kingdome 2 As Oeconomicall Dispensatory or Mediatory The Mediatory Kingdome of Christ is considerable in respect of The substance of it so Christ our Mediatour shall be head of his Church and mysticall body for ever The Circumstance of it or manner of administration of it by Word Sacraments Effusion of the Spirit c. And thus at last Christ shall deliver up the Kingdome to the Father for then God in Christ face to face shall be an endlesse Sabbath Sermon Sacrament all in all 5 Finally Scriptures may seeme but are not really opposite when they intend not the same but severall times Or at least when they speake of the same times in severall respects Distinguish wisely the times and respects and the opposition ceaseth As Iotham the sonne of Vzziah is said to Reigne sixteen yeeres in Ierusalem And yet mention is made of the twentieth yeer of Jotham son of Uzziah Notwithstanding here 's no reall opposition in this computation For Iotham reigned alone onely 16. yeers but he reigned with his Father Vzziah who could not mannage-the affaires of the Kingdome being smitten with leprosie 4. yeers before in al 20 years Again Matthew saith After six dayes Iesus taketh Peter James and John his brother and bringeth them up into an high mountaine apart But Luke saith About an eight dayes after these sayings he took Peter and John and James and went up into a mountaine yet no opposition For 1 either it may be said Luke's expression of about an eight dayes after hath a latitude and may beare a day under and Matthew's expression hath a latitude After six dayes and may beare a day or two over 2 Or Matthew numbers the dayes exclusively Luke inclusively Furthermore the time of the Government by Judges in the Book of Iudges is computed to be about two

of those times as the samenesse of words and phrase import These seven Epistles are by some called Catholique by some Canonicall Catholique or Generall not in respect of the universall concernment of the matters contayned in them for such is the matter of Pauls Epistles also but in respect of the parties to whom these Epistles are written viz. Not to any particular Church as the Epistle to the Romanes Corinth c. Nor to particular persons as the Epistle to Timothy Titus Philemon But generally to the believing Iewes dispersed in severall Countries In this respect divers Latin especially Greek writers call them Catholique viz. Greek Scholiast as Bez. Annot. ante Epist. Iac. observes Origen apud Euseb. Hist. l. 6. c. 19. Dionys. Alexandrin apud Euseb. l. 7. c. 20. Eusebiu● Hist. l. 2. c. 22. Cyril Hierosolym Catech. 17. Hieronym in Catal. Script c. Though properly the second and third Epistle of Iohn cannot be called Catholique yet being joyned to Iohn's first Epistle which is Catholique by use they come to be so called though abusively Canonicall not that these seven Epistles onely or peculiarly among al● others are Canonicall and A●thentique that were to derogate from other Epistles of Paul but because they contain Canons or Rules of Christian life Ger. loc ●om exeg loc 1. c. 10. § 291. Beza thinks they were by mistake called Canonicall perhaps for Catholicall for 1. why should not also Pauls Epistles be called Canonicall 2. Greek writers do not so call them 3. Latins have though groundlesly doubted of the authority of the Epistle of Iames and second of Peter Therefore it s not probable they would call them Canonicall Bez. Annot. ante Epist. Iacob D. Pareus in prolegom in Epist. Iacobi James THe Catholique Epistle of JAMES the Apostle So stiled in the Greek Copies Bez. Penman hereof was Iames. Iam. ● 1 Iames in Greek and Latine is the same with the Hebrew Iakob which signifies A supplanter Gen. 25.25.27 36. But what Iames this was is not so easily determined There were three of that name as some learned Authors are of opinion two of them Apostles and one of the 70 Disciples viz. 1. Iames the sonne of Zebedee brother to Iohn Matth. 4.21.22 10.2 He was with Christ at his transfiguration Mat. 17.1 He was called Iames the greater either in respect of his age or of his stature or of his calling to the Apostleship The Syriack interpreter seems to ascribe this Epistle to this Iames as Tremellius renders it Tres Epistolae c. i. e Three Epistles of three Apostles before whose eyes our Lord did trans-fi-gure himselfe viz. Of Iames Peter and Iohn But as Pareus notes Proem in Epist. Iac. the Kings edition translated by G. Fabritius hath it thus In nomine Domini I●shua Meschicho sigillamus tres Epistolas Iaakoub Petri Iouchanon i. e. In the name of the Lord Iesus the Messiah we Seale the three Epistles of Iames and Peter and Iohn This speakes not particularly of Iames the greater Besides this Iames was pu● to death by Herod Agrippa in the second yeare of Claudius See Act. 12.1 2. but this Epistle seemes to be writt●n afterwards to the convert Iewes dispersed afte● Claudius had cast both Iewes and Christians out of the City of Rome Act. 18.1 2. Su●ton in Claud. c. 25.2 Iames the sonne of Alpheus an Apostle also Matth. 10.3 Act. 1.3 Brother of I●de Iud. 1. Called sometimes Iames the lesse for distinction from the former Iames Mark 15.40 and the brother of the Lord Gal. 1.19 Matth. 13.55 Mark 6.3 Either 1 because he was the sonne of Ioseph the supposed Father of Christ by a former wife as divers both Greeke and Latin Fathers think See Iacob Laurentii Com. in la. 1.1 p. 1● 12 Or rather ● he is called the Lords brother after the Hebrewes manner of speaking because he was Cousin germane to him his Mother being that Mary wife of Cleophas as some thinke which was Sister to the blessed Virgin Mark 16.1 Hieronym advers He●uid lib. Theodoret. in Epist. ad Gal. cap. 1. Ignatius thinks he was called the Lords Brother because he so exactly resembled Christ in countenance and conversation as if they had been twins and that he was surnamed Iustus Ignat in Epist. 2 ad Ioan. Seniorem This Iames is conceived to be Penman of this Epistle it being most suitable to an Apostle of unlimited Commission to take care of all the Tribes dispersed The matter of the Epistle becomes an Apostolicall Spirit Nor saith Pareus doth any thing solidly contradict this opinion who there answers objections against it Therefore if the Epistle be Apostolicall it is questionlesse of Divine Authority 3. As for the third Iames called Oblias of the number of the seventy Disciples Bishop of Ierusalem some question whether there were such an one others count it most unlikly that he should be Penman of this Generall Epistle that was confined him selfe to a Particular charge Occasion and Scope Iames taking notice that the twelve Tribes dispersed were under great Temptations and tryalls of affliction and also that too many among them contented themselves with a fruitlesse profession of Faith without the concurrent practice of Holinesse w●ites unto them principally to comfort and support them under their present sharp tryals and tribulations Iam. 1.2 c. 5.7 to 12. As also to exhort them to joyne good works and an holy life to their Faith without which their Faith was but a dead carkasse c. 2.14 to the end Principall parts In this Epistle are I. A superscription c. 1.1 II. Substance of the Epistle which is chiefly Hortatory here and there some few Doctrinals being inserted They are exhorted 1. To Patience and Prayer under the outward Tentations of the crosse c. 1.2 to 13. 2. To ascribe the inward Tentations to sin to themselves not to God c. 1. ver 13. to 19. 3. To right hearing of the word c. 1.19 to 26. 4. To true Religion and undefiled c. 1.26 27 5. To avoid respect of persons c. 2.1 to 14. 6. To joyn unto Faith the proper fruits of good-works without which Faith is but false and dead and not that Faith that justifieth c. 2.14 to the end 7. To avoid the sinfull abuses of the tongue c. 3. 8. To restrain their corrupt lusts and the pernicious fruits thereof c. 4.1 to 8. 9. To walk penitently and holily c. 4. 8. to 13. 10. Not to undertake humane Actions with vaine confidence but with dependence upon Gods providence c. 4.13 to the end 11. Not to abuse riches c. c. 5 1. to 7. 12. That the Godly patiently beare the injuries of the rich c. 5. vers 7. to 12. 13. To take heed of all rash swearing ver 12. 14. To use Prayer especially as an Antidote against afflictions ver 13. to 19. 15. To reduce an erring brother ver 19 20. I Peter THe first Catholique Epistle of PETER the Apostle So called partly in reference to the