Of the Ways of Expounding

THe manner or waies of Interpreting are according to the places of scripture, which are to be handled.

Places are either Analogical & plaine, or Crypticall and darke.

Analogicall places are such, as haue an apparent meaning agreeable to the analogie of faith, and that at the first view. Concerning these places receiue this Rule:

If the naturall signification of the words of the place propounded doe agree with the circumstances of the same place, it is the proper meaning of the place. As for example;

Act. 10. 43. To him also giue all the Prophets witnes, that through his name, all that beleeue in him, shall receiue remission of sins. The signification of the words of this place is very manifest, to wit, that Iesus Christ doth giue righteousnesse and euerlasting life to those that doe beleeue in him. And this sense wee doe presently admit without any delay, because wee see that it doth agree with the analogie of faith and with the holy scriptures.

We must further know, that euery article and doctrine concerning faith and maners, which is necessary vnto saluation, is very plainely deliuered in the Scriptures.

Crypticall or hidden places are those, which are difficult and darke: for the expounding of them let this be thy Rule and leader.

If the natiue (or naturall) signification of the words doe manifestly disagree with, either the analogy of faith, or very perspicuous places of the Scripture: then the other meaning, which is giuen of the place propounded, is naturall and proper, if it agree with contrarie and like places, with the circumstances and wordes of the place, and with the nature of that thing, which is intreated of. As for example; 1. Cor. 11. 24. This is my body, which is broken for you.

The sense that is giuen by some:

This bread is indeed and properlie the bodie of Christ; namely by conuersion. Or, the body of Christ in, vnder, or with the bread.

The vnfitnesse of this sense.

The¹ letter or words vsed in this place being retained (or expounded accordingly without any alteration) doth disagree with an article of the faith, He ascended into heauen, and with the nature of a Sacrament, which ought to be a² Memoriall of the bodie of Christ absent. Therefore a new exposition is to be sought for.

A new or second sense.

In this place the bread is a signe of my bodie: by a Metonymie of the subiect for the adiunct.

The fitnes of this exposition.

First, it agrees with the analogy of faith, 1. He ascended truly into heauen, that is, he was taken vp out of the earth into heaued locally and visibly. Therefore his bodie is not to be receiued with the mouth at the Communion, but by faith […]prehending it in the heauen. 2. Borne of the Uirgin marie, &c. Therfore he had a true and naturall bodle, being long, broad, thicke, seated and circumscribed in some place. Whereby it appeareth that the bread in the Supper cannot bee properly his very bodie, but only a signe or pledge thereof.

Secondly, this sense consenteth with the circumstances of the place propounded:

1. He tooke, he brake it. Here it is not likely that Christ sitting amongst his disciples did take and breake his owne bodie with his hands. Therefore the bread is no more then a signe and seale.

2. Deliuered (or giuen) for you. The bread can in no wise be said to bee giuen for vs, but the bodie of Christ: therefore the bread is not properly the bodie, but symbolically or by way of signification.

3. The Cup is the new Testament, not properly, but by a Metonymie: therefore nothing hindreth, but that a Metonymie may be as well in these words, This is my bodie.

4. Christ himselfe did eate of the bread; but he did not eate himself.

5. Doe yee this in remembrance of me: therefore Christ is not corporallie present to the mouth, but spiritually to the faith of the heart.

6. Untill he come: therefore Christ is absent in his bodie.

7. Christ said not, Vnder the forme of bread, or in the bread: but he said, This, that is, This bread is my bodie.

Thirdly, this sense accords with the nature of a sacrament: in which wee must make a proportion and resemblance betweene the signe and the thing signified: which here can bee none, if the bread bee properly the bodie.

Fourthly, it agrees with like places.

Gen. 17. 10. This is my couenant, which yee shall keepe betwixt you and me—.11. Ye shall circumcise the fore-skin of your flesh, and it shall be a signe of the couenant between me and you.

1. Cor. 10. 4. They dranke of the spirituall Rocke, that followed them: and the Rocke was Christ.

Rom. 4. 11. Hee receiued the signe of Circumcision, which might seale the righteousnes of faith.

Exod. 12. 1. The Lambe is the Lords Passeouer. Verse 13. It is a signe of his passing ouer.

Act. 2. 38. Be baptised for the remission of sinnes.

Ioh. 6. 35. And Iesus said vnto them, I am the bread of life: he that commeth vnto me shall not hunger, and hee that beleeueth in me shall neuer thirst.

1. Cor. 10. 16. The cup of blessing which wee blesse, is it not the Communion of the bloud of Christ? The bread which we break, is it not the communion of the body of Christ? that is, a signe of the communion.

Fiftly, it agreeth with the lawes of Logique. For one disparate is not spoken or predicated of another but by a borrowed speech.

Sixtly, it is agreeable to the common custome of speaking. So we put the Fasces or bundle of rods (vsed to bee caried before Magistrates) for gouernement it selfe: the gowne we put for peace: and the laurell garland for a triumph: as in Tully,

Cedant armatogae, concedat laurea linguae.

Therefore this other sense is proper.

Now from this fruitfull Rule doe arise many consectaries or conclusions necessarie for the vnderstanding of the Scriptures.

Consectary 1. The supply of euery word, which is wanting, is fitting for the place propounded, if it agree with the analogie (or squire) of faith, and with the circumstances and words of the same place. As for example:

Ephes. 3. 1. For which cause, I Paul the prisoner of Iesus Christ for you Gentiles. The sentence is defectiue: therefore a supply must be made. And let this bee the supplie [I will be an Embassadour] for you Gentiles. This is not fit, because Paul was not an Embassadour for the Gentiles, but for Christ. Let another bee giuen. [haue boasted] for you Gentiles. But this seemeth to be something too bold, neither is any such like speech to bee met with in any part of the scriptures. Therefore the sentence may be fitly supplied after this maner; For which cause I Paul am the prisoner of Iesus Christ for you Gentiles.

The same may be said of the rest. Defectiue Speeches. Their Supplie. Esay 1. 13. I cannot iniquity. I cannot (beare) iniquitie. Luk. 13. 9. And if it beare fruit: if not, then after thou shalt cut it downe. And if it beare fruit (thou shalt let it stand): if not, then after thou shalt cut it downe. Exod. 4. 25. Then Zippora took Then Zippora took a sharpe, and cut away the foreskin of her sonne. a sharpe (knife) and cut, &c. 2. Sam. 21. 16. Isbi Benod, which of the sonnes of a certain Giant, the weight of whose sword the weight of three hundred shickles of steele: and he girded with a new. Isbi Benod, who (was) of the sonnes of a certaine Giant, the weight of whose sword (or speares head, mucronis) [was] the weight of three hundred shiekles, of steele, and he was girded with a new sword. 1. Cor. 9. 25. And euery man, that prooueth masteries, is continent in al things: and they to obtaine a corruptible crowne, but we for an vncorruptible. And they (are continent) to obtaine a corruptible crowne, &c. Exod. 19. 4. You haue seene how [as it were] vpon I haue carried you vpon Eagles wings. Eagles wings.

Consect. 2. If that other exposition giuen of the place propounded doe change one nowne (or name) for another, then the words of the place containe in them a trope, or berowed speech.

Hence arise many cautions concerning sacred tropes.

1 An Anthropo-pathia is a sacred Metaphor, wherby those things, that are properly spoken of man, are by a similitude attributed vnto God. Hence it is that the soule of God is put for his life or essence. Ierem. 5. 29. Or shall not my soule be auenged of such a nation as this? Head is vsed for prince, or aboue. 1. Cor. 11. 3. God is the head of Christ. His face is put for fauour or anger. Psal. 30. 7. Thou didst hide thy face, and I was troubled. Psal. 34. 16. The face of the Lord is (irata) angrie at those that doe euill. His eyes are vsed for grace and prouidence. Psal. 34. 15. The eyes of the Lord are vpon the iust. The apple of his eye signifieth a thing very deare. Zach. 2. 8. He that toucheth you, toucheth the apple of mine eye. His eares are put for his accepting of mens prayers. His nostrils for indignation. His hands for power and protection. His arme for strength and fortitude. His right hand for authoritie and power. His finger for vertue. His foote for gouernement and might. Psal. 110. 3. His smelling for his acceptation of something. Genes. 8. 21. He smelled the sauour of rest. Repentance is vsed for the alteration of things and actions made by God.

2 A sacramentall Metonymie is that, whereby the name of the adiunct, as also of the helping cause is put for the thing represented in the Sacrament: or, whereby the signe is put for the thing signified, or contrarily. Genes. 2. 9. The tree of life: the tree of the knowledge of good and euill; that is, the tree which is a signe of these. Gen. 22. 14. Abraham called the name of that place, The Lord will see or prouide, that is, it is a signe that the Lord will doe so. Gen. 28. 22. The stone is called Gods house. Exod. 12. The Paschall Lambe is the passing ouer. Exod. 17. 15. The Altar is called, The Lord is my (Vexillum) standard or banner. Ezek. 48. 35. Ierusalem is named, The Lord is there. Leuit. 16. The Priest is termed a satisfier. Ioh. 1. Christ is called a Lambe: Behold the Lambe of God which taketh away the sinnes of the world. The Paschall Lambe is called Christ. 1. Cor. 5. 7. Our Passeouer Christ is sacrificed for vs. And in the same place Christians are said to bee vnleauened. Rom. 3. 25. Christ is termed the propitiatorie ([…]) or the couer of the Arke of the Couenant. 1. Cor. 10. Christians are said to be one (loafe) bread. And the Rocke is called Christ. Tit. 3. 5. Baptisme is named the washing of the new birth. 1. Cor. 11. The Cup is called the new Testament: and the bread is said to be the bodie of Christ.

3 The¹ communication of the properties is a Synecdoche, by the which by reason of the personall vnion, that is spoken of the whole person of Christ, which doth properly belong to one of his two natures. Act. 20. 28. To feede the Church of God, which he hath purchased with his owne blood. Ioh. 3. 13. For no man ascendeth vp to heauen, but he that hath descended from heauen, the Sonne of man which is in heauen. 1. Cor. 2. 8. For had they knowne it, they would not haue crucified the Lord of glorie. Ioh. 8. 58. Iesus said vnto them, Uerily, verily I say vnto you, before Abraham was I am. Luk. 2. 52. And Iesus increased in wisedome, and in stature, and in fauour with God and man.

This communication of the properties hath place only in the concrete, and not in the abstract. Concrete is the name of the whole person, as God, Man, Christ, &c. Abstract is a name of either of the two natures considered apart, as the Godhead, Manhead &c.

4 Things spoken of God, which carrie with them the shew of euill, must be vnderstood in regard of his operatiue or working permission. Nehem. 9. 37. And it yeeldeth much fruit vnto the Kings, whom thou hast set ouer vs because of our sinnes: and they haue dominion ouer our bodies, and ouer our cattell at their pleasure, and we are in great affliction. Isa. 19. 14. The Lord hath mingled among them the spirit of errors: and they haue caused Aegypt to erre in euerie worke thereof. Exod. 4. and 9. and 11. and 14. God doth harden the heart of Pharaoh. Deut. 2. 30. The Lord thy God hath hardened his spirit, and made his heart obstinate, because hee would deliuer him into thine hand, as appeareth this day. Iosh. 11. 20. It came of the Lord, that their heart was hardened, that they might come against Israel in battell, to the intent that they should destroy them vtterly, and shew them no mercie, but bring them to nought. 1. Sam. 2. 25. They hearkened not to the voice of their father, because the Lord meant to destroy them. 2. Chron. 22. 7. The destruction of Ahaziah came from God. Psal. 105. 25. He turned their heart to hate his people, and to worke craftily against his seruants. Rom. 1. 28. God deliuered them vp to a reprobate minde. 2. Thess. 2. 11. God will send them strong delusions, that they may beleeue lies. Ezek. 14. 9. And when that Prophet shall be inticed to speake a prophecie, I the Lord will intice that Prophet, and stretching out mine hand against him, I will destroy him out of the middest of my people.

5 Things spoken (completiuè) as if they were alreadie finished, if they be not as yet finished, they are to be vnderstood (inchoatiuè) as being begun, and in the way to be fulfilled. Gen. 5. 32. And when Noah was fiue hundred yeeres old, hee begot Shem, Ham, and Iapheth, that is, he began to beget them. Genes. 11. 26. Terah liued seuentie yeeres, when he begat Abram, Nahor, and Haran. 1. King. 6. 2. 37. Psal. 119. 8. I will obserue thy statutes, do not forsake me. It is to be vnderstood of his endeuour to doe so, as in Phil. 3. Not as though I had alreadie attained to it, or were alreadie perfect: but I follow on, if that I may comprehend that for whose sake also I am comprehended of Iesus Christ. Vers. 15. Let vs therfore as many as bee perfect be thus minded. Luk. 1. 6. And they were both iust in the sight of God, walking in all his commandements and ordinances without blame.

6 Morall commandements or lawes vnder one sinne by name expressed, doe signifie and meane all the sinnes of that kinde, their causes, occasions, and allurements to them, and command the contrarie vertues. For so Christ expounded morall lawes, Matth. 5. 2. to the end of the chapter. 1. Ioh. 3. 15. Hee that hateth his brother is a manslayer.

7 Threats and promises are to be vnderstood with their conditions. Those are to bee conceiued with the condition of faith and repentance: and these, specially if they bee corporall, with the exception of chastisement and the crosse. Ezech. 33. 14. When I shall say vnto the wicked, Thou shalt die the death: if he turne from his sin, and do that which is lawfull & right,—15. he shall surely liue, and not die. Reuel. 21. 8. But the fearfull and vnbeleeuers &c. shall haue their portion in the lake, which burneth with fire and brimstone, which is the second death. But in the sixt verse hee annexeth a promise, saying, I will giue vnto him that is a thirst of the well of the water of life freely. Ionah 3. 4. Yet fourtie daies, and Nineue shall be subuerted. By those things which follow it appeareth that a condition is to be vnderstood. Ierem. 18. 19.

Like to these there are particular examples. Esay 38. 1. of Hezechiah: Giue commaundements to thy familie, for thou shalt shortly die, and shalt not liue. The condition of Gods will is to bee vnderstood. Gen. 20. 3. The Lord saith to Abimelech, because hee had taken Abrahams wife to himselfe: Behold, thou shalt die for the woman which thou hast taken; except, vnlesse thou restore her.

Hence arose ye distinction in the schooles of the² Signifying will, and the will of Gods Good-pleasure. The wil of Good-pleasure is that, whereby God doth will something absolutely and simply without any condition, as the creation and regiment of the world, and the sending of his Sonne. The Signifying will is that, whereby he willeth somethings for some other thing and with condition: and so wee say, because that the condition annexed is a signe of the will, that God doth so will.

8 A superlatiue or exclusiue speech vsed of one person, doth not exclude the other persons of the Deity, but only creatures and fained gods: to which the true God, whether in one person or in moe, is opposed. Ioh. 17. 3. This is life eternall to know thee to be the only true God, and Iesus Christ whom thou hast sent. He calleth the Father the onely true God, that he might oppose him to all false gods. Rom. 16. 27. To the onely wise God bee glorie by Iesus Christ. 1. Tim. 1. 17. Ioh. 10. 29. The Father is greater than all: not than the rest of the persons, but than the creatures. Mark. 13. 37. The Father alone knoweth the day of iudgement. All the outward works of the Trinitie, and all attributes are to be vnderstood inclusiuely, that is, without exception of any of the persons.

9 When God is considered absolutely, or by himselfe, the three persons are comprehended: when the word (God) is conferred or set with a person of the Trinitie, it signifieth the Father. 2. Cor. 13. 13. The grace of our Lord Iesus Christ, and the loue of God, and the fellowship of the Holie Ghost be with you all.

10 A generall word is taken specially, and so on the contraric; as All (saith August. lib. 6. cont. Iulian cap. 12.) for Many, and Many for All are oftentimes vsed in the Scriptures. Gen. 33. 11. God hath had mercie on nice, therefore I haue all things. Iere. 8. 6. All are turned to their owne race, that is, the greater part. Matth. 21. 26. All men counted Iohn as a Prophet, that is, the most. Phil. 2. 21. All seeke their own things, and not the things of Christ. Deut. 28. 64. And God shall scatter thee among all people, that is, many. 1. King. 12. 18. And all the Israelites stoned him, that is, all that were present. Exod. 9. 6. All the liuing creatures of Aegypt died. Ierem. 26. 9. Then was gathered together all the people against Ieremie in the house of the Lord, that is, all wicked people. Matth. 4. 23. Healing euery disease, to wit, that was offered to him. Iohn 14. 13. Whatsoeuer yee shall aske the Father in my name, that is, whatsoeuer yee shall aske according to his word. 1. Cor. 6. 12. All things are lawfull for mee, that is, all (adiaphora) things that are indifferent and not simply euill.

Nothing is put for little or small. Ioh. 18. 20. I haue spoken nothing in secret, that is, little. Act. 27. 33.

None is vsed for few. Ierem. 8. 6. There is none that repenteth of his wickednes, that is, but a few. 1. Cor. 2. 8. Which wisedome none of the Rulers of this world knew, that is, very few.

Alwaies is taken for often or long. Prou. 13. 10. Amongst the proud there is alwaies contentions, that is, often. Luk. 18. 1. Hee spake vnto them a parable that they ought to pray alway. Luk. 24. 53. And they were alwaies in the Temple lauding and praising of God. Ioh. 18. 20. I alway taught in the Synagogue, and in the Temple.

Eternall is vsed for a long time agreeing with the matter in hand. Gen. 17. 8. All the land of Canaan is giuen vnto Abraham for an euerlasting possession. Leuit. 25. 46. Ye shall vse their labours for euer. Deut. 15. 17. If thy seruant be thy brother an Hebrew, and will not goe from thee, then shalt thou take an aule, and pierce his care thorough against the doore, and he shall be thy seruant for euer, in aeternum. 1. Chron. 15. 2. God hath chosen the Leuites, that they might minister for euer vnto him. Esay 34. 6. And beasts shall possesse Idumea and Bozra eternally. Dan. 2. 4. O King liue for euer. Ierem. 25. 9. I will make Iudea and the regions bordering vpon it an amazement, a hissing, and a perpetuall desolation.

³ Euery where is vsed for Here and there, without respect of place. Mark. 16. 2. And they went out and preached euery where the Lord co-working. Act. 17. 30. The Lord admonisheth all men euery where to repent.

[(Non) Not] is restrained to some speciall matter. Psalm. 7. 4. Iniquitie is not in mine hands, that is, in my cause against the complices of Saul. Ioh. 17. 13. Neither haue his parents sinned, that is, that this man should be borne blind for their sinnes: I will haue mercie, not sacrifice. Not is put for seldome, scarsely, or hardly. 1. King. 15. 5. Dauid declined not from any of the things which the Lord had commanded vnto him, sauing in the matter of Vriah, that is, seldome. Luk. 2. 37. She was a widow, and went not out of the Temple.

Consect. 3. Grammaticall and Rhetoricall proprieties of words signifie diuersly with those words: As,

An¹ Ellipsis signifieth either breuitie, or the swiftnes of the affections. Gen. 11. 4. Let vs build vs a citie and a tower, whose top [may reach] vnto heauen, that wee may get vs a name. Act. 5. 39. But if it bee of God yee cannot destroy it, [ac nescio, and I know not] whether ye shall be found fighters also with God. Psalm. 6. And thou O Lord how long? Exod. 22. 20. He that sacrificeth to strange gods, let him bee destroyed as a thing execrable: sauing him [who sacrificeth] to Iehouah. Genes. 3. 22. Now therefore [we must looke] lest that stretching out his hand, he take of the tree of life. 1. Chron. 4. 10. If thou wilt blesse me effectually [I will doe this or that] If thou vexe the fatherlesse child [I will vexe thee].

The Enallage of the preter perfect tense, whereby the time past is put for the time to come, signifieth in the oracles of the Prophets the certentie of the thing that is to come. Gen. 20. 3. Thou hast died because of the woman, that is, thou shalt die. Isai. 9. 6. Vnto vs a child is borne, vnto vs a sonne is giuen. Isa. 21. 9. It is fallen, it is fallen Babylon, &c.

A² Pleonasme, which is manifold, when it is of the substantiue repeated in the same case, it doth signifie, 1. A force and³ emphasis. Psalm. 133. 2. As the ointment which descended vnto the beard, The beard of Aaron. Luk. 6. 46. Why call ye me Lord, Lord? 2. A multitude. Gen. 32. 16. Hee gaue into the hands of his seruants droues, droues, that is many droues. Ioel. 3. Troupes, troupes in the vally of concision, that is, many troupes or multitudes. 3. Distribution, At the gate and gate, 1. Chr. 16. that is, in euery gate. Leuit. 17. 3. A man & a man, that is, euery man. 2. Chr. 19. 5. Thou shalt appoint Iudges in a citie and in a citie, that is, in euery citie. 4. Diuersitie and varietie. Psalm. 12. They speake with an heart, and an heart, that is, with diuers or a double heart, Prou. 20. 20. A weight and a weight are abominable vnto the Lord.

There is a Pleonasme of the Substantiue when one is gouerned of another. 1. In the singular number it is very significant and argues certentie. Exod. 31. 15. One the seuenth day is the Sabbath of Sabbath. Mich. 2. 4. And they shall lament the lamentation of lamentation. 2. In the plurall number it signifieth Excellencie. Psal. 136. 2. The God of Gods, that is, the most high God. Dan. 3. The King of Kings. Eccles. 1. 2. Vanitie of vanities. A Song of Songs. A Seruant of Seruants.

The Pleonasme of the Adiectiue, and sometimes also of the Substantiue repeated, signifieth exaggeration or increasing. Ierem. 24. 3. I see good figges, good. Esay 6. 3. Holy, holy, holy the Lord God of hosts. Exod. 34. 6. The Lord passing before his face cried, Iehouah, Iehouah, the strong God. Ier. 7. 4. Trust not in lying words saying, the temple of the Lord, the temple of the Lord, this is the temple of the Lord. Ier. 22. 29. O earth, earth, earth, heare the word of the Lord. Ezek. 21. 28. Say thou the Sword, the sword is drawne, and furbished for the slaughter. Prou. 6. 10.

The Pleonasme of the Verbe doth either make the speech more emphaticall and significant, or else signifieth and sheweth vehemencie, or certentie, or speedines. Gen. 2. 17. In dying thou shalt die. Esay. 50. 2. Is mine hand shortned in shortening? Esay. 56. 3. By separating God hath separated me from his people. Psalm. 50. 21. Thou thinkest me by being to bee like thee. Psalm. 109. 10. Let his children in wandering be wanderers (or vagabonds) and let them beg. Iere. 12. 16. And it shall come to passe if in learning they shall learne the waies of my people. &c. 2. King. 8. 10. Prou. 27. 23. Exod. 13. 17. Isai. 6. 9. Isai. 55. 2. 2. King. 5. 11. Genes. 46. 4. 2. Sam. 15. 30. Ierem. 23. 29.

The Pleonasme of the Coniunction sometimes argueth earnestnes. Ezek. 13. 10. Therefore, therefore because they haue made my people to erre.

Wherefore a⁴ Coniunction doubled (otherwise than it is in Latine) increaseth the deniall. Exodus 14. 11. Hast thou brought vs to die in the wildernes, is it because therewere No No graues in Aegypt? that is, None at all? Matth. 13. 14. By seeing ye shall see and shall Not Not ([…]) perceiue.

The Pleonasme of the sentence signifieth first, distribution. A court was in the corner of the court: a court was in the corner of the court: a court was in the corner of the court; that is, in euery corner of the court there was one court. Secondlie, it makes an emphasis. Exod. 12. 50. The Israelites did as Moses and Aron commanded, so did they. Psalm. 145. 18. The Lord is neere vnto all that call vpon him: to all that call vpon him in trueth. Psalm. 124. 1, Vnlesse the Lord had been on our side may Israel now say: vnlesse the Lord had been on our side. Thirdly, the repetition of the sentence, which is done in other words, is for exposition sake. 2. King. 20. 3. I beseech thee, O Lord, remember now how I haue walked before thee in trueth and with a perfect heart, and haue done that which is good in thy sight, Psalm. 6. 9. 10. The Lord hath heard the voyce of my weeping, the Lord hath heard my prayer: the Lord hath receiued my supplication. Esay 3. 9. They haue declared their sinne, and haue not hidden it. Iohn 1. 3. All things were made by him, and without him nothing was made.

All tropes are⁵ emphaticall, & besides delight and ornament they doe also afford matter for the nourishment of faith: as when Christ is put for a Christian man, or for the Church of God. Mat. 25. 35. 1. Cor. 12. As the bodie is one, and hath many members: and all the members of one bodie, though they bee many, are yet but one bodie: so also Christ, that is, The Church. Act. 9. 4. This trope doth comfort a faithfull soule, and nourish saith.

An⁶ Ironie signifieth a iust reprehension of sinne. Iudg. 10. 14. And the Lord said to the children of Israel: Goe ye, and crie out to your gods, whom yee haue chosen: let them saue you in the time of trouble. Mark. 7. 9. And hee said vnto them, Well ye abrogate the commandement of God, and obserue your owne traditions. 1. King. 22. 15. The king said vnto him, Michaiah, shall we goe against Ramoth Gilead to battell? or shall we not? and he answered, Go vp and prosper: doubtlesse the Lord shall deliuer it into the hand of the King. 1. King. 18. 27. And at noone Elijah mocked them, and said, Crie aloud, for he is a God: either he talketh, or pursueth his enemies, or is in his iourney: or it may bee hee sleepeth, and must bee awaked. 1. Cor. 4. 8. Now are yee full, now are ye enriched, without vs yee haue gotten a kingdome.

Figures of a word in the repetition of a word or sound, haue for the most part an emphasis in them. Psalm. 66. 7. Let God, euen our God blesse vs. Isai. 48. 11. For mine owne sake, for mine owne sake will I doe it. Iohn 1. 51. Uerilie, verilie I say vnto you. Psalm. 67. 6. The people shall prayse thee, O God; all the people shall praise thee. In the 136. Psal. there is a repetition made in euerie verse for this cause.

An Interrogation signifieth, 1. an earnest affirmation, or asseucration. Gen. 4. 7. Is there not remission, if thou shalt doe well? Iosh. 10. 13. Is not this written in the booke of the iust? Iohn. 4. 35. Doe ye not say that it is yet foure moneths to haruest? Iosh. 1. 9. Gen. 37. 13. 1. King. 20. 27. Mark. 12. 24. Iohn 6. 7. Secondly, it signifieth a deniall: Gen. 18. 4. Shall any word bee hard vnto God? Rom. 3. 3. Shal their incredulity make the faith of God of none effect? Mat. 12. 26. If Satan shall vanquish Satan, how shall his kingdome continue? 3. It signifies a forbidding. Psal. 79. 10. Helpe vs, O God, why shall the Gentiles say, where is their God? 2. Sam. 2. 22. And Abner said to Asahel, depart from me: wherefore should I smite thee to the ground? 4. It argueth sundrie affections, as admiration, compassion, complaining, and finding of fault. Psalm. 8. 10. O Lord, how admirable is thy name in all the earth! Isai. 1. 21. How is the faithfull citie become an Harlot! Psalm. 22. My GOD, my GOD, why hast thou forsaken me?

Concession (or yeelding) signifieth a deniall and reprehension. 2. Cor. 12. 16. But bee it, that I charged you not, but because I was craftie, I tooke you with guile. 17. Did I pill you by any of them, whom I sent?

Consect. 4. If the Opposition of vnlike places shalbe taught to be, either not of the same matter, but of name onely, or not according to the same part, or not in the same respect, or not in the same manner, or not at the same time, a reconciliation or agreement is made.

Examples. Psalm. 7. 8. Esay 64. 6. Iudge me, O Lord, according to my righteousnesse. Wee haue all been as an vncleane thing, and all our righteousnes is as filthie clouts.

The Reconcilation

It appeareth by the scope and circumstances of both the places, that this contradiction is not in the same respect. Distinguish therefore. There is one righteousnes of the cause or action: and an other of the person; the first place speaketh of the former: and the second of the latter.

Mat. 10. 10. Mark. 68. 9. Nor a scrip for the iourney, neither two coates, neither shooes, nor a staffe. And commanded them, to take nothing for their iournie, saue a staffe onely, neither scrip, neither bread, nor money in their girdles, but that they should bee shod with sandales.

The Reconciliation

Distinguish the respects. Matthew meaneth such a staffe, as may be a burthen to the bearers thereof. Marke vnderstandeth such a one, as may sustaine and ease those that trauell; such a one as Iacob vsed, Genes. 32. 10. Moreouer, the shooes that Matthew mentioneth are new, such as are with care and diligence prepared for to trauell in. The sandales in Marke are not new, but such as are daily worne on the feete.

From this fourth Consectarie many Prouisoes or Cautions arise meete to be obserued in the reconciling of places.

1 The holy Writers speaking of things and persons, that are past, doe anticipate, that is, they speak of then according to the custome of that place and time, in which they wrote. Genes. 12. 8. Afterward remouing thence vnto a mountaine East-ward from Bethel. The place was so called in the daies of Moses: but in Abrahams time it was not called Bethel, but Luz. Gen. 28. 19. Gen. 13. 1. Abram went vp out of Aegypt—towards the South; not in respect of Aegypt, but of that place wherein Moses was. 1. Pet. 3. 19. Christ in his spirit preached to them that are in prison. They are said to be in prison in regard of the time, in which Peter wrote this Epistle, and not of that wherein Noah liued. Psal. 105. 15. Touch not mine annointed. Abraham, Isaak, and Iacob are said to be annointed in respect of the manner and fashion of the time wherein Dauid liued. For they had no externall annointing.

2 Allegories are to be expounded according to the scope or intent of the place. So Chrysostome saith vpon the 8. of Matth. Parables must not be expounded according to the letter, left many absurdities doe follow. Aug. vpon the 8. Psalme speaketh on this sort: In euery allegorie this rule is to be retained, that that be considered according to the purpose of the present place, which is there spoken of vnder a similitude.

3 Places and persons in the Scriptures haue very often two names: Gideon was called Ierubbaal, Iudg. 6. 32. and also Ierubesheth, 2. Sam. 11. 21. Abimelech, 1. Samuel 21. 3, and Abiathar, Mark. 2. 26. Salomon, 1. Samuel 12. 24, and Iedidiah, 25. Zimri, 1. Chron. 2. 6, and Zabdi, Iosh. 7. 1. Hazariah, 2. Chron. 22. 6, and Ahaziah, 1. Chr. 3. 11, & Iehoahaz, 2. Chr. 21. 17. Iohanan, 1. Chr. 3. 15, & Iehoahaz, 2. King. 23. 30, and also Shallum, Ierem. 22. 11. Iehoiachin, 2. King. 24. 6, and Iachoniah, 1. Chro. 3. 16, and Coniah, Ierem. 32. 24. Mephibosheth, 2. Sam. 4, and Meribbaal, 1. Chro. 8. 34. Abinadab, 1. Chron. 10. 2, and Ishui, 1. Samuel 14. 49. Eliachim and Iachim, 2. King. 23. 24. Ozias & Azarias, 2. King. 15. 1. 2. Chr. 26. 1. Hester, Edissa, Hest. 2. 7. Simon, Peter, Iohn 1. 42. and Cephas and Bariona: Ioses and Barnabas, Act. 4. 36. Saul and Paul, Act. 13. 6. 8. Matthew and Leui. Herusalem is called Iebus & Salem.

Moreouer, the name, which is indeede one, receiueth many times changes and differences. As Salmon, Ruth. 4. 21. is called Salma, 2. Chron. 2. 11. Abigal, 2. Sam. 17. 25. is named Abigail, 1. Chron. 2. 16. Tiglath-pilezer, 2. King. 15. 19. is tearmed Tilgath-pilneezer, 1. Chr. 5. 6. Aram, Mat. 1. 3. is the same with Ram, 1. Chr. 2. 9.

Againe, on the contrarie, distinct persons, and diuers places haue one name: Matth. 1. 11. Iosiah begat Iecboniah and his brethren about the time they were carried axay into Babylon. 12. And after they were carried away into Babylon Iechoniah begat Salathiel. Heere now, because Iechoniah doth both finish the¹ second tesseradecade, and begin the third, one of them wil be wanting to one of those tesseradecads, vnlesse we say that there were two Iechoniases both father and sonne. Succoth is a name of three places. The first is in Aegypt, Exo. 12. 37. The second in the tribe of Gad, Iosh. 13. 27. The third in the tribe of Manasses, 1. King. 7. 46.

4 In sacred accounts, by reason of the wickednes of the Prince, either his name or the number of yeeres, in which hee reigned wickedly, are omitted and left out. 1. Sam. 13. 1. Saul reigned two yeeres ouer Israel; that is, lawfully, or as Lyra speaketh,² rightly: but otherwaies hee reigned longer. Matt. 1. 8. Ioram begat Ozias. Here three are left out for their wickednes, to wit, Ahaziah, Ioas, and Amaziah.

5 The time spoken of is taken either³ compleatly, or vncompleatly: and the parts thereof are vnderstood either inclusiuely or exclusiuely; As, 1. Kings 15. 9. And in the twentith yeere of Ieroboam Asa reigned ouer Iudah.

1. King. 15. 25. 1. King. 15. 28. Nadab the son of Ieroboam [began to reigne ouer Israel the second yeere] of Asa King of Iudah: and reigned ouer Israel [two yeere.] Euen in the [third yeere of Asa King of Iudah] did Baasha slay Nadab, and reigned in his stead.

The Reconcilement

Nadab, who began to reigne in the second yeere of Asa, might reigne 2. yeres, although Baasha succeed him in the third yeere of Asa; because the last yeeres of¹ the Kings of Israel and Iuda are not fully expired, but some of them (as in this place) doe scarsely containe moneths in them: the rest of the yeeres being put compleately.

Mat. 17. 1. Luk. 9. 28. And the sixt day after Iesus tooke Peter, and Iames, and Iohn his brother, and brought them vp vnto an high mountain. And it came to passe about an eight daies after, that hauing take to him Peter, and Iames, and Iohn, he went vp into a mountaine.

The Reconcilement

Matthew puts exclusiuely onely the daies that were betweene, which were altogether accomplished: Luke puts in the reckoning the two outtermost daies also.

The parts of time are put sometimes inclusiuely, and sometimes exclusiuelie. 1. That the number may be more perfect. Augustine saith, quaest. 47. on Exodus. In a perfect number oftentimes that, which is either wanting or abounding, is not counted. Iudg. 11. 26. Israel dwelt in Heshbon and Aroer and their townes three hundred yeeres. These yeeres are to bee reckned from the departure of the Israelites out of Aegypt, after this manner. The time of their abode in the wildernes was 40. yeers. The time of the gouernment of Ioshua was 17. yeeres: of Othoniel, 40. yeeres. Iudg. 3. 11. Of Ehud and Samgar, 80. yeres. Iudg. 3. 30. of Barak, 40. yeers. Iudg. 5. 51. of Gideon, 40. yeers. Iudg. 8. 28. of Abimelech, 3. yeers. Iud. 9. 22. of Tolah, 23. yeers, Iudg. 10. 2. of Iair, 22. yeeres. Iudg. 10. 3. The whole in all is, 305. yeeres. Here therefore the fiue odde yeeres are not named; it may be because this euen number of three hundred is fitter both for the computation and the speech. 2. For breuitie sake: Iudg. 20. 46. There were slaine of the Beniamites twentie fiue thousand. Heere an hundred are not counted, as appeareth, verse 35. The Israelites slew that day of the tribe of Beniamin fiue and twentie thousand and a hundred men.

5. The King being hindred either with forraine warre, or with old age, or by reason of some disease doth whiles he yet liueth appoint his sonne to bee King in his stead: and therefore with the computations of the yeeres of father and sonne raigning at one time, the yeeres of the raigne are reckoned sometimes ioyntlie, and sometimes apart.

6. King. 1. 17. 2. King. 3. 1. Ahaziah died, and Iehoram raigned in his stead [in the second yeere of Iehoram the son of Iehosaphat] King of Iudah. Ichoram the sonne of Ahab raigned in the [eighteenth yeere of Iehosaphat. Chap. 8. 16. In the [fift yere of Ioram the sonne of Ahab] Iehoram the sonne of Iehoshaphat began to raigne, and raigned eight yeeres.

The Reconciliation

Iehoshaphat determining in the seuenteenth yeere of his reigne to helpe King Ahab against the Syrians appointeth his sonne Ioram to be Vice-roy. In the eighteenth yeere of his owne reigne, and in the second of his sonnes, Ioram the sonne of Ahab reigned. Afterwards in the fift yeere of this Ioram the sonne of Ahab, Iehosaphat being strucken in age confirmeth his kingdome to his sonne Ioram: who is said to haue reigned eight yeeres, foure whilst his father was aliue, and foure alone by himselfe after the death of his father.

2. King. 15. 30. 2. King. 15. 33. And Hoshea the son of Elah wrought treason against Pekah the sonne of Remaliah, & smote him, and slew him, & reigned in his roome [in the twentith yeere of Iotham] the sonne of Vzziah. Iotham the sonne of Vzziah was fiue and twentie yeere old when hee began to reigne [and hee reigned sixteene yeeres] in Ierusalem.

The Reconciliation

He reigned sixteen yeeres alone after his fathers death: he reigned also twentie with his father: for he gouerned the kingdome for his father who was diseased with the leprosie.

6. The East-country men doe diuerslie distinguish their artificiall day, both into twelue equall houres (commonlie called planetarie houres) and into quadrants, hauing their name of the houre going next before. Beroald. Chronol.

The Easterne mens accounting: […].

The manner of our counting: 7. 8. 9. 10. 11. 12. 1. 2. 3. 4. 5. 6.

Mark. 15. 25. Ioh. 19. 14. And it was [the third houre] when they crucified him. And it was the preparation of the Passeouer, [and about the sixt houre] and hee said vnto the Iewes, Behold your King.

The Reconciliation

The opposition is not in the same respect: therefore distinguish the manners of accompting the houres of the day, and then it will appeare that Christ might bee crucified at the third houre and about the fixt.

7. The lesser number is to be counted vnder the greater and the more compleat. Iudg. 3. 11. The land had rest fortie yeeres when Othoniel died. Vnder this number are all the yeeres comprehended from the death of Ioshua to the death of Othoniel, as also the eight yeeres of seruitude vnder the Syrians. Iudg. 3. 30. The land had rest 80. yeers. Here from the death of Othoniel are numbred also the yeeres of Ehud and Samgar. For Ehud could not be Iudge 80. yeeres: for when these yeeres are expired the whole time of man is run out. The like we meete with, Iudg. 5. 31. and 8. 28. and 9. 22. and. 10. 2. 3. and 11. 26. Where, in the three hundred yeeres are included the fortie yeres of their tarrying in the desert.

8. Filiation or Son-ship is either naturall or legall. Naturall is by generation: legall is by adoption, which is to be testified by education and bringing vp, and by succession in the kingdome, and in¹ Leuiration by the law of redemption.

9. Sam. 21. 8. 1. Sam. 18. 19. And the King took the fiue sons of Michal the daughter of Saul, whom she beare to Adriel the sonne of Barzilli the Mehalohite. When Merab Sauls daughter shuld haue been giuen to Dauid, she was giuen vnto Adriel a Mehalohite to wife.

The Reconciliation

They are the naturall sonnes of Merab, and the legall sonnes of Michal; and therefore (to beare) doth onely signifie to bring vp, to feede and to nourish. For thus the sonnes of Machir, Gen. 50. 23. are said to be borne (nati) on Iosephs knees, that is, brought vp.

Mat. 1. 12. Luk. 3. 27. Ieconias begat Salathiel. Salathiel the sonne of Neri.

The Reconciliation

Salathiel was the sonne of Neri by nature: and the sonne of Ieconias legally in regard of succession in the same kingdome. After this manner Zedekias is the brother of Ieconias or Iehoiakin, 2. Chron. 36. 10. and vncle, 2. King. 14. 17. and son, 1. Chro. 3. 16. His brother by generation, and his sonne by the right of succession. On this maner Matthew and Luke are reconciled in the genealogie of Christ. For the one followes the naturall order, as Luke, and the other the legall.

Consect. 5. When the naturall sense of the place (propounded) is giuen by the fore-said helpes, a signification of a word signifying diuers things ([…]) shall bee giuen, which is fitting to the place.

Thus the significations of Uau the prefixe or copulatiue are (as Brunerus hath obserued in his Hebrew Grammer) distinguished according to the diuersitie of the places. It signifieth, I. At, Isa. 9. 10.¹ Gen. 42. 10. II. Quoniam, Isa. 53. 11. III. Quin, Isa. 9. 11. Psalm. 73. 4. IIII. id est, Isa. 9. 14. 1. Sam. 17. 40. V. Idcirco, Prou. 1. 18. VI. Ita vt, Psal. 18. 39. Isa. 24. 20. VII. Sic etiam, Isa. 10. 10. & 51. 11. VIII. Et tamen, 1. Chron. 5. 2. Nehe. 9. 19. IX. Atqui, Psal. 73. 2. & 19. 6. X. Posteà tunc, Isa. 16. 12. Gen. 3. 5. XI. Autem, Isa. 1. 21. Nehe. 2. 9. XII. Etiam, 2. Reg. 3. 8. XIII. Num, Isa. 37. 11. XIIII. Sicut, sicm Psal. 125. 2. Dan. 7. 2. XV. Qui, quae, quod, Isa. 43. 8. XVI. Quum, Psal. 50. 17. XVII. Vt, Isa. 49. 6. XVIII. Quamuis, Iere. 31. 35. XIX. Inquam, Isa. 55. 1. XX. Idque, Psal. 105. 12. XXI. Atque ita, Prou. 3. 4. XXII. Et vt Isa 58. 5. 6. XXIII. Quoniam, ideo, Psal. 109 17. XXIIII. Imò, Psal. 109. 18. XXV. Nec non, Psal. 72. 16. XXVI. Verùm, Psal. 73. 23. XXVII. Etiamsi, Iob. 19. 26. XXVIII. Aut, Psal. 139. 7. XXIX. Quòd, idque, Psa. 139. 14. XXX. Et verò, Psal. 139. 17. XXXI. Tum, Nehe. 12. 27. XXXII. Simulatque, Iere, 50. 43. XXXIII. Si sin, 2. Reg. 5. 17. XXXIIII. Nec, Isa. 41. 8. XXXV. Hoc igitur, Prou. 17. 33. XXXVI. Vnà cùm, Prou. 8. 18. XXXVII. Quòd, Gen. 47. 6.

Thus it appeareth that (Berech) signifieth contrary things, as to blesse & to curse. Iob. 1. 5. 1. King. 21. 10. and 11. 2. 9.

To conclude, hence it is euident that (Huchal) Gen. 4. 26. doth not signifie Prophaned, but Begun. Reason. 1. when Chalal signifieth to profane, it ought to be ioyned with a nowne, and to gouerne it; but here it doth immediately follow Rara a verbe infinitiue. Reason. 2. Amongst many causes of the Deluge Moses reckoneth not the prophanation of Gods worship, which notwithstanding should haue been chiefly noted, if so bee that it had raigned among the people of God.

Consect. 6. If a word giuen in the Bible, whether it bee an Hebrew word or a Greeke, if first it do agree with Grammaticall construction, and with other approued copies: if also it doe agree in respect of the sense with the circumstances and drift of the place, and with the analogie of faith, it is proper and naturall.

I lay downe this rule, not because I thinke that the Hebrew and Greeke text is in all copies corrupted through the malice of the Iewes, as Lindanus doth wickedly calumniate, and after him all Papists: but that the diuers readings, which in some places haue crept in, either by reason of the vnskilfulnesse or negligence and ouersight of the Notaries, might be skanned and determined. As, Psal. 22. 16. In ordinary copies the words runne thus; Caari, that is, As a Lion my hands and my feete. In other copies the reading is diuers, after this manner: Caaru, They haue digged (or pierced) my hands and my feete. Now the rule propounded doth teach that this latter reading is to be followed. For it agreeth. 1. with Grammaticall construction: 2. with the circumstances of the Psalme: 3. with some ancient copies: yea euen by the testimonie of the Iewes.

Footnotes

1. […] ↩ ↩² ↩³ ↩⁴ ↩⁵ ↩⁶ ↩⁷

2. […] ↩ ↩² ↩³ ↩⁴

3. […]. ↩ ↩² ↩³

4. Signi. Beneplaciti. ↩

5. Vbique passim. ↩

6. That is, when one or moe words are wanting. ↩