CLAVIS BIBLIORUM. THE KEY Of the BIBLE, Vnlocking The Richest Treasury of the Holy Scriptures.  
WHEREBY The 1 Order, 2 Names, 3. Times, 4 Penmen, 5 Occasion, 6 Scope, and 7 Principal 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, A. M. Pastor of the Church at Augustine's, LONDON.  Col. 3.16 
Let the word of Christ in dwell in you richly in all wisdom.  
London, Printed by T. R. and E. M. for George Calvert, and are to sold at his shop at the sign of the Half-Moon in Watling-street, near to Paul's stump. 1648.   

AN EPISTLE To the READER.  
THere is no one duty more commanded, or commended in the Word of God, or more practised by the Saints of God, than the diligent and conscientious reading of the holy Scriptures. Our Saviour Christ commands us not only to read them, but to 
a John ●. 39.  search into them. The Apostle Paul commands us not only to have them with us, but 
b Col. 3.16.  in us; and not only to have them in us, but to have them dwelling and abiding in us, richly in all wisdom. David professeth of himself that the 
c Psal, 40.8,  Law was in the midst of his bowels. And that he had 
d ●sal. 119.1.  hid the word in his heart, that he might not sin against God. Austin saith of himself 
e August. Sacrae scripturae tuae sunt sanctae delitiae meae. , that the holy Scriptures were his holy delight. And Hierome tells us of one Nepotianus, who 
f Longâ & assiduâ meditatione Scripturarum pectus suum fecerat Bibliothecam Christi. Hier. epistola ad Heliod. in Epitaphium Nepotiani.  by long and assiduous meditation of the holy Scriptures, had made his breast the Library of jesus Christ. And for my part, I have always observed, that the more holy and humble any man is, the more he delighteth in the holy Scriptures; and the more profane and proud any man is, the more he slighteth and undervalueth them. Cursed is that speech of Politian that proud Critic, that he never spent his time worse than in reading the Scriptures. And famous is the Answer of Basil to that cursed Apostate Julian who said of the Scriptures, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pezeliis Mellificium historicum in vita juliani.  That he had read them, understood them, and condemned them; But Basil answered him excellently: That he had read them, but not understood them, for if he had understood them, he would not have condemned them. No man that hath the Holy Spirit, but will love those books which were written 
h 1 Pet. 1.21,  by holy men as they were moved by the Holy Spirit. As David said of Goliah's sword. 
i 1 Sam▪ 21.9.  There is none to that, give it me, So may I say of the Holy Scriptures. There are no books like these Books, 
k 2 Tim. 3.15, 16.  which are able to make thee wise unto salvation, and to make the man of God absolute, and perfect unto every good work. And therefore let me persuade all men to read these books, & not only to read them, but to 
l Psal. 1.1, 2.  meditate in them day and night: And to hide them in their hearts as a divine cordial, to 
m Ps. 116.92.  comfort them in these sad days; as a 
n Psal. 119.105.  divine lamp, to guide them in this hour of darkness; and 
o Eph. 6.13.  as part of the whole Armour of God, to enable them to resist temptation, in this hour of temptation, that is now coming upon the whole earth. And when they read them, 1 To read them with an humble heart, for God hath promised to give 
p Jam. 4.6.  grace to the humble, and 
q Ps 25.9.  to teach the humble his way. 2 To read them with prayer, that God would 
r Psal. 119.18.  open their eyes, that they may understand the wonders of his law. 3 To read them with a godly trembling, for fear least with the spider these should suck poison out of their sweet flowers, and 
s 2 Pet. 3.16.  wrest the Scriptures to their own destruction, as they that are unstable and unlearned. 4 To read them with a 
t Job. 7.17.  purpose to practise what they read. He that practiseth what he understandeth, God will help him to understand what he understands not. 5 To read them in an orderly and methodical way; And for their better help herein, to take this ensuing Treatise in their hands. It is short and pithy; It sets the whole Bible before them, in an orderly, plain and perspicuous manner, and helps them to understand every book. The Author of it is a godly learned Minister, well known and very well esteemed on in this famous city. The Book itself is called the Key of the Bible, because it unlocks the richest Treasury of the Holy Scriptures. Take this Key with you, whensoever you go into this Treasury. And pray unto him that hath the 
u Rev. 3.7.  Key of David, that openeth and no man shutteth, and shutteth and no man openeth, that he will open this Treasury unto you. The Rabbins say that there are four Keys that are in Gods keeping. The Key of the clouds, The Key of the womb, The Key of the grave, The Key of food. I may add that there is a fifth Key also in Gods bestowing, which is the Key of the Scriptures. The God that made these books, can only un-riddle these Books. And therefore when you use this Key, pray for that other Key, and pray unto Christ to deal with you as he did with his Apostles, 
x Luk. ●●. 45.  To open your understanding that you may understand the Scriptures. So prays,  
Your Servant in Christ jesus, EDMUND CALAMY.   

Imprimatur,  
EDMUND CALAMY.   

AN INTRODUCTORY Advertisement TO THE READER; Containing some General Directions for the Right Understanding of the Holy Scriptures; And how this present Treatise is to be improved most advantageously to that end.  
THe Holy Scriptures are the 
a Act. 7.38.  lively Oracles of the living God, unfolding the secrets of his will to man: The Epistle of jesus Christ, Revealing from heaven the saving mysteries of his sweetest love unto his Church: and the Blessed Charter of the Saints, which no Tract of time shall reverse; whereby they hold of God all their present enjoyments, in the life that now is, and all their future hopes of that life which is to come. 
b Chrysost: in Gal. Hom. 1.  Chrysostom prefers Scripture before Angels; & saith 
c Chrysost. in Ep. ad Col. Hom. 9  Get you Bibles, the medicines of the soul. 
d Job. 23.12.  job esteemed them more than his necessary food. Paul 
e Rom. 7.22.  delighted therein touching the inward man. David preferred them before 
f Psal. 19.9. & 119.103  the honey and honeycomb; before 
g Psal. 119.162.  great spoil, 
h Ps. 119.72.  thousands of gold and silver, 
i Psal. 119.14.  all riches, and therefore accounted them his 
k Psal. 119 111.  heritage, his 
l Psal. 119.24.  Counsellors, his 
m Psal. 119.50.  comfort, etc. Yea professeth 
n Psal. 119.20.  his heart did break for longing to God's judgements at all times. And every godly and truly blessed man should make the Scriptures his 
o Psal. 1.1, 2.  delight, and meditate therein night and day.  
Notwithstanding how many gracious souls are there, whose delight it is to repair often to this Sanctuary of the Scriptures, (as 
p August. de Civit. dei l. 20. c. 32. prope fin.  Augustine styles them) but cannot tell what they see there, of the Lord, and of his glory; who frequently read in this blessed Book, but (like the 
q Act. 8.30.31.  Ethiopian Eunuch) understand not, or not to purpose, what they read? And this comes to pass, 1 Partly, through the sublimity of those supernatural and heavenly mysteries therein revealed, whereby 
r 2 Pet. 3.16.  some things are hard to be understood. 2 Partly through the obscure and mysterious manner of Scriptures, revealing many things, whereby the Lord would exercise the sharpest and deepest apprehensions of men. 3 Partly through defect of some familiar Manu-duction into the whole Bible, and the several Books of Old and New Testament therein contained, which might like a Clew of thread conduct into these sacred Treasuryes, and like a Key unlock this Cabinet of Christ's richest Jewels. Whereupon, after much deliberation how this might be best effected, apprehending that some brief and solid Discovery of the 1 Order, 2 Names 3 Times, 4 Penmen 5 Occasion, 6 Scope, 7 Principal parts of the Books in the Bible, would much conduce o ripen Christians in Bible-knowledge, spreading before their eyes in A General view the current of the whole Scriptures: I entered upon this Task and finished it (by divine assistance) in such sort as is represented in the ensueing Treatise. It was immediately intended for the help and benefit of some special godly friends, (whom I shall ever highly respect and honour) but through importunity is now made public for the good (I hope) of many. The Lord make it as useful, as it was intended, and is desired.  
By way of Preface, be pleased to pause a little with me upon the serious consideration of 1. The worth of Scripture-knowledge. 2. The way how to attain to it. That will quicken Christians to Scripture-study. This will help them to Scripture-understanding.  
Scripture-knowledge is of great worth and consequence to every Christian. Or, The Holy Scriptures are most worthy of all Christians constant study, and utmost endeavours to understand them. For,  
1. The Author inventing and inditing the Holy Scriptures is God blessed for ever, Father, Son and Holy Ghost; 
s 2 Tim. 3.16.  all Scripture is divinely inspired. Hence called the 
t Rom. 3.2.  Oracles of God; 
u Col. 3.16.  The word of Christ. And the 
x Act. 28.25.  Saying of the Holy Ghost, 
y 2 Pet. 1.21.  For the Prophecy came not at any time by the will of man, but holy men of God spoke as they were moved by the Holy Ghost. We are apt to value, desire to study and understand the books of godly, learned, judicious men's making: How much more should we to the utmost endeavour to understand the Scriptures, which are the only Books of Gods making? men's writings are too much mingled with vanity, ignorance, folly, mistakes, imperfections, infirmities and corruptions, savouring much of a carnal spirit when most spiritual: But God's word is satisfactorily full, without all vanity: most wise 
z Psal. 19.7, 9  faithful and true, without all falsehood or folly; Completely 
a Psal. 19.7. and 2 Tim 3.16, 17.  perfect, beyond all imperfection; 
b Psal. 19.8.  most pure, and 
c Psal. 119.140.  exceedingly refined, without all corruption, and without all carnal mixtures; wholly spiritual, sweetly resembling that most spiritual spirit that did indite them.  
2. The amanuensis or Penmen of the Holy Ghost for the Scriptures, were not contemptible or ordinary, but incomparable and extraordinary persons. As Moses the 
d Numb. 12.3.  meekest man on earth; the peculiar favourite of God, with whom 
e Exod. 33.11.  God talked face to face; the 
f Deut. 34.10.  None-such of all the Prophets in Israel. Samuel 
g Psal 99.6. Jer. 15.1. with 1 Sam. 7.9, 10. & 12.16, 17, 18.  that mighty man in prayer. David the King, that 
h Act. 13.22.  man after Gods own heart. King Solomon, that 
i 1 King. 3.12. Neh. 13.26.  wisest of all the Kings, whom God honoured with the 
k 2 Sam. 7.13.  building of the Temple. Daniel in whom was found 
l Dan. 9.12.  an excellent spirit, and great dexterity in 
m Dan. 2.25, 28, 30, 47.  expounding secrets and mysteries. john 
n Joh. 13.23.  the disciple whom jesus loved above all the rest, 
o Joh. 21.7, 20.  who leaned on jesus breast. Paul 
p 2 Cor. 12.2, 3, 4.  who was caught up into the third heavens, whose writings (saith 
q Chrysost. de sacerd. l. 4.  chrysostom) like a wall of adamant, compass about or surround all the Churches. In a word 
r 2 Pet. 1.21.  all of them holy men of God, moved by the Holy Ghost. These being the Penmen, how incomparable and extraordinary must their writings needs be; who would not study them, and earnestly pry into them?  
3. The matter of the Scripture is most inviting, able to allure the hearts of men and Angels to the study of them, yea to transport and ravish their spirits in the understanding of them. Herein are revealed most profound and inexplicable mysteries. The nature of the blessed God, Simple, without composition; 
s Gen. 17.1.  all-sufficient, without any external addition, 
t ●am. 1.17.  immutable, without all shadow of alteration; 
u Psal 90.2. & 102.26, 27.  Eternal, 
x 1 King. 8.27. Jer. 23.24.  Immense, Incomprehensible, 
y Psal. 139.1, 12.  Omnipresent, and wholly 
z Psal 147. ●.  Infinite, without all limitation, etc. The 
a Deut. 6.4. 1 Cor. 8.6.  Unity of essence; The 
b 1 Joh. 5 7.  Trinity of Persons; The father not being the Son, nor either of them the Holy Ghost; yet all of them the Holy God. The Secrets of God's eternal counsels, especially touching the 
c Rom. 8.29, 30. Eph. 1.4, 5, 6.  electing of his own in Christ, predestinating them to the adoption of children, when all others are passed by. The curious Order of the Creation, to bring his purposes to pass. The Permission of man's fall from the Pinnacle of his natural integrity, that thereby he might take occasion to glorify the height of justice and mercy in raising him up by Christ to a far higher pitch of supernatural felicity. The Person and office of jesus Christ the Mediator, and both altogether 
d Is. 9.6.  wonderful, 
e 1 Tim. 2.5. and 3.16.  God and man united in one person, to unite God and man in one Covenant; The Son of God became the Son of man, to make the sons of men sons of God; A King to subdue all our enemies to us, and us to himself. A Prophet, to unveyle the bosom secrets of his father unto us. A Priest, offering up himself upon himself, by himself; offering up himself the sacrifice, as man; upon himself, the Alter, as God; by himself, the Priest, as God-man. Christ was humbled, and thereby we exalted; Christ wounded, we healed, Christ accused, we cleared; Christ condemned, we justified and acquitted; Christ accursed, we blessed; Christ slain, and we live; and Christ conquered, that so we might be more than Conquerors through Christ that loves us. What shall I say? In Scripture is revealed, how enemies are reconciled, Sinners justified, Aliens adopted, Beggars made Heirs and coheirs with Christ, and how dust and ashes shall be glorified for evermore.  
Here are unfolded the 
f Jer. 31.31. to 3●. Heb. 8.8. etc.  Covenant of grace, wholly made up of heavenly cordials. The 
g 1 Tim. 4.8.  Promises of the life that now is, and that which is to ●ome, 
h 2 Pet. 1.4.  exceeding great and previous. The 
i 2 Cor. 1.3, 4, 5. Psal. 94.19.  comforts of God able to counterpoise the deepest disconsolations▪ and 
k Rom. 7.12.  Commands surpassing all the laws in the world, in holiness, justice and goodness.  
Here are discovered, The miseries of all that a●e in the first Adam, the felicities of all that are in the second Adam, and the way how poor souls are translated from those miseries to these felicities.  
Here you shall find God descending to man, In preparing all Spiritual privileges for sinners in Jesus Christ our Saviour, In tendering richest Grace by Covenant-Promises and Ordinances, and In applying these preparations and tenders actually to the Soul by the Spirit: 2 Man ascending unto God, by the Spiritualizing of his Nature, Acting of his Faith, Aspiring of his desires, Fervency of his prayers, and Holy tendency of his Conversation: Yea both God and man sweetly closing together in a most intimate Communion in jesus Christ, which is as another Paradise, and Heaven on earth.  
In a word, what is there not in Holy Scriptures? Are we poor? Here's a Treasury of riches. Are we sick? Here's a Shop of 
l 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Coloss. Homil. 9  
Omnis Scriptura Divinitùs inspirata, utilis est ad Docendum: H●c ipsa de causa a Spiritu Sancto scripta est, ut veluti ex communi quodam sanitatis fonte, omnes nobis ex hac remedia propriis p●ssionibus asssumamus Aug. in Psalm. Pro. egom.   Soul Medicines. Are we fainting? Here's a Cabinet of Cordials. Are we Christlesse? Here's the star that leads to Christ. Are we Christians? Here's the bands that keep in Christ. Are we afflicted? Here's our Solace. Are we persecuted? Here's our protection. Are we deserted? Here's our recovery Are we tempted? Here's 
m Eph. 6, 17▪  our sword and Victory. Are we young? Here's our beauty. Are we Old? Here's our wisdom. While we live, here's the Rule of our conversation; when we die, here's the hope of our Glorification. So that I may (with 
n Adoro Scripturae plenitudinem. Tertull. Advers. Hermogen.  Tertullian, I Adore the fullness of the Scripture. Oh blessed Scriptures! who can know them, and not love them? Who can love them, and not delight to meditate in them night and day? Who can meditate in them and not desire to love them, love to desire them, and both desire and love to understand them? This is the Book of Books; (as David said of Goliath's Sword there's none like that. Said one, 
Ex aliis paleae viles, hinc grana leguntur  
Aurea: tu paleas linquito, grana lege.   
I may Engish it, 
Other writings chaff unfold,  
Scriptures yield the purest gold.  
Others dote on chasty games,  
Gather thou these golden Grains.   
Take away our Papers (said 
p Auferantur de medio chartae nostrae, procedat in medium codex Dei: Audi Christum dicentem, Audi veritatem loquentem. August Enarrat. in Psal. 57  Augustine) and bring amongst us the Book of God; he●re Christ saying, hear Truth speaking, etc. I may close up this Paragraph with his words, who thus emphatically expresseth himself, 
* Sacra Scriptura est liber vit●e cujus origo eaterna, cujus incorporalis essentia, cujus cognitio Vita, cujus scriptura indelebilis, cujus inspectus desiderabilis, cujus Doctrina facilis, cujus scientia dulcis, cujus profunditas inscrutabilis, cujus verba innumerabili●; & unum tantum verbum, Omni●. Hug. de Arc. No●.  The Sacred Scripture is the Book of life, whose Original is eternal, whose essence is incorporeal, whose knowledge is life, whose writing is indelible, whose inspect is desirable, whose Doctrine is easy, whose knowledge is sweet, whose depth is unsearchable, whose words are innumerable; and only one word, All.  
4. The form of the Scripture, both Inward and Outward, if well considered, commands all possible endeavours and industry for the understanding thereof.  
1. The Inward form, is, That accurate conformity of the things laid down in Scripture to that infallible and eternal truth of Gods own understanding that indicted and revealed them. Writings compiled by men carry in them a conformity to the idea in their understanding, which being subject to ignorance, error and corruption, through the imperfection that is in them, must needs produce writings semblably imperfect, ignorant, erroneous and corrupt: But no such thing can be incident unto the Scriptures, which are conform to the Divine understanding of 
q 1 Tim. 1.17.  the only wise God, which is 
r Psal. 147 5.  infinite, 
s Rome 11.33.  unsearchable, and wholly admirable which is all 
t joh. 1.5.  Light without any darkness at all; all 
u Humana omnia dicta argumentis & testibus egent: Dei autem sermo ipse sibitestis est. Quia necesse est quicquid incorrupta veritas loquitur, incorruptum sit testimonium veritatis. Salvian. de Gubern. Dei. l. 3.  Truth, without the least error; All perfect, without any shadow of imperfection; all pure, without any colour of Corruption. So that the Scriptures of themselves cannot lead us unto error, but the more we truly understand them, the more our minds shall be enriched with truth, and elevated to a conformity to the supreme truth of God.  
2. The Outward form of the Scriptures, o● manner how things are therein revealed, is not only plain and easy, nor only dark or difficult, but rather 
x Deus in Scriptures quasi amicus familiaris loquitur ad cor Doctorum & indoctorum. August. Epist. 3  mixed of both; some things being facile, 
y 2 Pet. 3.16.  some things being hard to be understood; some places are such shallows, wherein lambs need not be afraid to made, some again such deeps as Elephants may be enforced to swim. 
z 
Magnisicè & salubriter spiritus Sanctus ita Scripturas Sanctas modificavit, ut locis apertioribus, fami occurrerer, obscurio●ibus fastidia de●orgerer. Nihil enim fere de illis obscuritatibus eruitur, quod non pla●●ssimè. dictum alibi reperiatur. Aug. de Doct. Christ. l. 2. c. 6.  
In omni Copia Scripturarum Sanctarum, pascimur apertis, e●ercemur obscuris: illic fame● pellitur, h●c fastidium. Augdo verb. Dom. Serm. 11.   By plainness God nourishes the weakest, by obscureness he exercises the accutest, (As Augustine hath intimated). That facility occasion not our contempt of Scriptures, there are interwoven some difficulties; that difficulties deter not from the study of Scripture, there are intermingled some facilities. For as 
a Verbi Dei altitudo exercet studium, non denegat intellectum. Si enim omnia clausa essent, nihil esset unde revelarentur obscura. Rursus si omnia tecta essent, non esset unde alimentum anima perciperet, & haberet vires quibus posset ad clausa pulsare. August. de verb. Apostoli. Serm. 13. c. 1. ad init. Tom. 10.  Augustine notes, If all were shut up, how should obscure things be revealed? If all things were hid, whence should the soul have ability to knock for the opening of things shut up? Is therefore our Capacity weaker? Here's relief for our infirmity: Is our apprehension deeper? Here's work enough for the sharpest perspicacity. So that the most ignorant need not be afraid, the most intelligent need not be ashamed, of endeavours after Scripture understanding.  
5. The End is manifold and excellent, for which God committed his word to writing, and that writing to us. viz. 
b 2 Tim. 3.16, 17.  For Doctrine, that Faith and Truth may be asserted; For Reproof or conviction, that error may be confuted: As Athanasius said, Heretics are to be stoned with Scripture 
c 
Lapidandi sunt Haeretici Sacrarum literarum Argumentis. Athan. Cont. Ari. Or. 2  
Haeretici sunt luci●ugae Scripturarum. Tertull. de resur. Carnis.   Arguments; For correction of manners enormous or offensive; For instruction in the paths of righteousness; and for 
d Rom. 15.4.  consolation that drooping dejected distressed spirits may not be overwhelmed. Now than if we study not to understand Scriptures, How in Doctrinals, They ● Assert the Truth, 2 Confute error; How in Practicals, They 1 Direct in welldoing, 2 Correct for ill-doing; we frustrate the chief ends and scope why the Scriptures were imparted unto us.  
6. How acceptable is our study and understanding of the Scripture unto God For,  
1. He commands us this way to bestow ourselves 
e joh. 5.39.  Search the Scriptures. 
f Col. 3.16.  Let the word of Christ indwell in you richly in all wisdom. Not be, but dwell with you: not dwell with you, but dwell in you, yea indwell in you, Greek: Not dwell in you, but dwell in you richly: nor only dwell in you richly, but in all wisdom.  
2. He Commends them that have industriously acquainted themselves with the Scripture. 
g 2 Tim. 3.15.  Timothy, that from a child he had known the Holy Scripture, able to make him wise unto Salvation. 
h Act. 18.24.  Apollo's, That he was an eloquent man, and mighty in the Scriptures. The 
i Act. 17.11  Bereans, that they were more noble than those of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. And he makes it one Character of the godly blessed man 
k Psal. 1.1, 2.  that His delight is in the Law of the Lord, and therein he meditates day and night.  
3. He condemns the contrary unskilfulness in the Scriptures, as the 
l Heb. 5.13.  infirmity of Babes. Yea as the root of all error in spirituals; 
m Mark 12.24. Mat. 21.29.  do ye not err because ye know not the Scriptures?  
Appositely saith chrysostom to this purpose; 
n Chrysost Hom. de Lazar.  Ignorance of the Scriptures hath brought forth Heresies, hath brought in corruption of life, hath turned all things upside down.— Ignorance of the Scriptures is a very Hell. And elsewhere he saith, 
o Chrysost. in Epist. ad Coloss. Hom 9  It is the cause of all evils to be ignorant of the Scriptures. 
p Qui nescit Scripturas, nescit Dei virturem, ejus que sapientiam▪ ignoratio Scripturarum ignoratio Christi est. Hieron in proem. Isa●.  Hierom also to like purpose; He that knows not the Scriptures, knows not the power of God, and his wisdom. The ignorance of Scriptures is the ignorance of Christ.  
4. In a word, He promises happiness to the right understanding of the Scriptures. 
q Joh. 13. 1●  If ye know these things, happy are ye, if ye do them. And sometimes notably rewards them that endeavour to understand them. While the 
r Act. 8.28 29. etc.  Ethiopian Eunuch read the Prophet Isaiah, that he might understand it▪ the Lord sent Philip to instruct him & to convert him; The Eunuch was Baptised, and went on his way rejoicing.  
7. Finally, The true and solid understanding of the Scripture, is the foundation of all possible benefit or advantage by the Scripture. For how should we forsake sin, 
s Tit. 1.11  deny ungodliness and worldly lusts, and labour to get out of our carnal condition, till by Scripture we be convinced of the sinfulness of sin, and danger of our natural condition? How should we desire Christ earnestly, or accept Christ delightfully, till we understand by the Scripture what want we have of Christ what worth there is in Christ? Till we understand Scripture- Principles, how shall we receive them? Till we understand Scripture-Promises, how shall we believe them? Till we understand Scripture-commands, how shall we obey them? Till we understand Scripture-directions, how should we follow them? And till we understand Scripture-comforts, what supporting sweetness can we expect from them? O therefore labour diligently to understand the Counsels of God, than you will be in more immediate capacity of reaping all spiritual benefits by the word of God, 
t Verus cibus & potus qui ex verbo dei sumitur, Scientia Scripturarum est. Hicron. in Eccle. c. 3.  The understanding of the Scriptures▪ (saith Hierome) is the true meat and drink which we have from the word of God. Therefore (as he saith elsewhere) 
u Congrua de testimoniis Scripturarum ligna quae●entes, aedificemus domum sapien●ae in nobis. Hicronym. in Aggeum. ●. 1.  Let's fetch fit timber out of the Scriptures, to build in ourselves an house of wisdom.  
Hitherto of the worth of Scripture-knowledge; Now of the way how to attain it. That Holy Scriptures may be more profitably and clearly understood, certain Rules or Directions are to be observed and followed. These Directions might be digested into two Ranks, viz.  
I. Some more special and peculiar, more particularly concerning Scholars, As, 1 The competent understanding of the Original languages, Hebrew, Caldee, and Greek; wherein the Scriptures were written. 2 The prudent use of Logic, for orderly and methodical Resolution of the Text, etc. 3. The subservient helps of other Arts, as Rhetoric, Natural Philosophy, etc. Without which it is impossible satisfactorily to interpret the Scriptures. For as 
x Negant plerique nostros secundum Artem scripsisse. Nec nos obnitimur Non enim secundum Artem scripserunt sed secundum gratiam, quae super omnem Artem est. (Scripserunt enim quae spiritus iis loqui dabat) Sed tamen two qui de arte scripserunt, de eorum. Scriptis artem invenerunt; & condiderunt Commenta Artis & Magisteria, etc. ●mbr. Ep. l. 8. Epist. Lxiii.  Ambrose well observes, Though Penmen of Scripture wrote not according to Art, but according to Grace, which is above all Art (for they wrote what the spirit did Dictate to them;) yet they that have written of Art, have found an Art in their writings, etc. 4 The benefit of humane Histories to illustrate and clear the divine. 5 The conferring of ancient translations with the Originals, especially the Greek version of the Old-Testament by the Lxxii. much followed in the Allegations of the New Testament, and the Syriack version of the New Testament. 6 The prudent use of the most Orthodox learned and judicious Commentators. 7. Constant caution, that all Tongues, Arts, Histories, Translations, and Comments be duly ranked in their proper places in a subserviency under, not a Regency or Predominancy over the Holy Scriptures, which are to control them all. For when Hagar shall once usurp over her Mistress, its high time to cast her out of doors, till she submit herself. Many such things ought be insisted upon, but that is besides my present intention.  
II. Some more general and common directions, which may be of use to all sorts of Christians, learned or unlearned: especially unto the people, for promoting whose understanding in this blessed Book of God, these ensuing Rules, faithfully followed, may (through divine blessing) prove abundantly advantageous. viz.  

I. Rule.  
Beg 
y Jam. 1.5.  wisdom of the only wise God, who gives liberally and upbraids not. That by God's wisdom you may know God's mind; by the assistance of that spirit which indicted the Scripture; you may discern the true sense and meaning of the Scriptures. For what the woman said of Jacob's well, may much more be affirmed of these wells of salvation, 
z John 4.11.  Thou hast nothing to draw with, and the well is deep. Scripture mysteries are profound, Our capacities very shallow; when we know most, 
a 1 Cor. 13.9.  we know but in part; therefore pray with Hierome, 
b Ego cupio intrare in domumtuam, i. e. Ecclesiam & volo intrare per viam tuam rectam. quae est ista via? lectio Scripturarum. Dirige viam meam ne in Scriptures ●uis per quas ingredi cupio in Ecclesiam tuam, corruam. Omnis qui ●alè intelligit scripturas, in via dei corruit. Hi●ron. in Ps. 5.  I desire to enter into thy house the Church, by thy way the Scriptures; O direct my way, lest I fall in thy Scriptures by which I desire to enter. Entreat the Lord to anoint thine eyes with eyesalve, 
c Rev. 3.18.  that thou mayst see; to 
d Luk. 24.45.  open thine understanding, as sometimes he did the Apostles, to understand the Scriptures. When thou settest thyself to peruse the Scripture from day to day, forget not to dart up David's sweet petition unto God, 
e Ps. 119.18.  Open thou mine eyes, that I may behold wondrous things out of thy law.   

II. Rule.  
Labour sincerely after a truly gracious spirit, than thou shalt be peculiarly able to penetrate into the inward marrow and mysteries of the Holy Scriptures. He will best comprehend Scripture meaning in his head, that hath got the Scripture law written in his heart; 
f Nunquam Pauli sensum ingredieris, nisi Pauli spiritum imbiberis. Bernard ad ●ratr. de Mont.  Thou wilt never (saith Bernard) understand Paul's meaning, unless thou drinkest of Paul's spirit. Gracious persons are 
g Heb. 10.32, 33, 34  illuminated persons; 
h 1 John 2.27.  they have the anointing that teacheth them all things, viz. necessary to salvation. The Lord delights to impart his secrets to them that fear him. 
i Psal. 25.12, 14.  What man is he that feareth the Lord? him shall he teach in the way that he shall choose.— The Secret of the Lord is with them that fear him, and he will show them his Covenant, Christ hath promised peculiarly to 
k Joh. 14.21, 22, 23.  maniest himself to them that love him, so as not unto the world; and where Christ is so manifested, the sense of Scripture is singularly manifested; for Christ is the Kernel of the Scripture. The graceless man though by light of nature, and accomplishments of Art, he may know much of Scripture theoretically and speculatively, yet his light is but darkness, he reaches not to the life of understanding; knows Gods mind in Scripture, only as we know far Countries by Maps: But the gracious person understands the Scriptures experimentally, feelingly, as a Traveller knows remote countries in which he hath actually been. 
l 1 Cor. 2.14.15, 16.  The natural man receiveth not the things of the spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things,— we have the mind of Christ.   

III. Rule.  
Peruse the Scripture still with an humble selfe-denying heart. Be not puffed up, or conceited with thine own knowledge, or other perfections; 
m 1 Cor. 8.2.  He that thinks he knows any thing, knows nothing yet as he ought to know. Empty vessels are most receptive; so are selfe-emptying minds, It is a great help to knowledge 
n Deo meo gratias ago, quod ignorantiam meam non igno. Pro; said one.  not to be ignorant of our ignorance; for ●ense of want spurs on endeavours after enjoyment. The fructifying showers quickly glide away from the lofty hills, but they stay and soak into the low valleys. God that 
o Prov. 3.34 ●am 4.6 & 1 Pet. 5.5.  resists the proud, yet gives grace to the humble and lowly; And among other graces the grace of knowledge and understanding: For 
p Pro. 11.2.  with the lowly is wisdom. 
q Psal. 25.9.  The meek (or humble) will he guide in judgement; and the meek will he teach his way. Thus Christ saith, 
r Matth. 11.25.  I thank thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, but hast revealed them unto Babes? whence Becanus 
s Homines clatos, superbos, qui suo judicio praesentes sunt, & proprio ingenio multum tribuunt, non assequi legitimum Scripturae sensum▪ etc. Becanus.  notes, that such as are proud and attribute to their own wisdom, attain not to the true sense of Scripture. Be therefore clothed with humility in use of Scripture, that true Scripture-knowledge may increase.   

IV. Rule.  
Familiarize the Scripture to thyself, by constant and methodical exercise therein. Method and order, as it is the mother of memory, so it is a singular friend to a clear understanding. The generality of the Scripture, have such a contexture and coherence one part with another, that small insight into it will be gained, by reading it confusedly, disorderly; therefore read the whole in Order. Divers have published Directions, how to read over the whole Scripture methodically, once a year, etc. consult them.  
But be constant in perusal and studying of the Scriptures; hereby Scripture phrase and sense will become familiar and facile. How hard at first to write, to play on an instrument▪ etc. but by multiplying Acts, men get habits and write, play, etc. with facility and dexterity. Use not Scripture only by fits and starts, in some good pangs or moods, etc. but habitually converse with Scripture, trade in them, 
t Psal. 1.2.  meditate therein night and day; 
u Col. 3.16.  Let the word of Christ, (not only lodge or sojourn in you, but even) dwell in you. Hence those commands of God to his people of old. 
x Josh. 1.8.  This Book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night.— 
y Deut. 6.6, 7, 8, 9, 10.  These words shall be in thine heart, and thou shalt whet them diligently upon thy children, and shalt talk of them, when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, etc.   

V. Rule  
Understand Scripture according to the Theological 
z Rom. 12.6.  Analogy, or Certain rule of faith and love. Anomaly, i. e. Irregularity, is some deviation from the rule, or exception against the rule; To this here Analogy is opposed. By this Analogy, understand, A certain Epitome of Scriptures, or brief Abridgement of Christian Religion, collected out of the plain places of Scripture, according to which other dark and figurative expressions in Scripture are to be explained. This Analogy of faith and love, Paul charges Timothy to hold fast, 
a 2 Tim. 1.13.  saying, Hold fast [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] i. e. That [Delineation, Draught, Platform, Patterne, or,] form of sound words, which thou hast heard of me in faith and love, which is in Christ jesus. Where seems to be intimated, a Systeme, or form of doctrine, communicated from Paul to Timothy, according to which Timothy was to steer as by a Compass. This form of doctrine is described here 1▪ By the general nature of it. A form of sound words, A draught or model of wholesome doctrine. 2. By the principal parts of it, into which it is branched▪ viz. 1 Faith, 2 Love. Faith, compriseth credenda, All things to be believed, as in the Creed taken out of Scripture. Love contains facienda, All things to be done, as in the Decalogue, Lord's prayer and Sacramental Institutions, which are Scripture; into these two, the whole Body of divinity is usually distributed. 3. By the primary foundation upon which this form of sound words is built, viz. Christ jesus; compare herewith, 1 Cor. 3.11. Eph. 2.20. So that if in any place of Scripture, the word, or letter of the text be repugnant to the Analogy of faith and love, it is not to be understood properly and literally, but improperly and figuratively. As for instance, 
b Matth. 26.26, 28. Mark 14.22, 24. Luk. 22.19, 20. 1 Cor. 11.24, 25.  This is my body,— This is my blood, etc. This cannot be understood properly, that the bread and wine are Christ's body and blood, for that is contrary to the Analogy or rule of faith, which tells us that Christ's human nature is ascended into heaven, 
c Act. 3.21.  whom the heavens must contain till the restitution of all things; therefore it is to be understood figuratively, and in a sacramental sense, The sign being put for the thing signified, by a Metonymy. So we are commanded 
d John 6.  To eat Christ's flesh,— 
e Matth. 5.29, 30.  To pluck out our right eye, cut off our right hand, if they offend us. We cannot read any of these literaelly and properly, for that were against the Analogy or rule of love, 
f Exod. 20.13.  Thou shalt not kill; therefore we must seek for a spiritual and improper sense, viz. Eating Christ's flesh, not carnally with our teeth, but spiritually by faith, i. e. believing in Christ crucified, etc. As also denying all corruptions, corrupt affections, inclinations, or occasions, though as dea● and useful, as right hand or right eye unto us. Thus this rule faithfully followed, will clear many hard and intricate passages in Scripture. It is therefore of singular consequence to every one that desires solidly to understand the Scriptures, to be well grounded in the fundamentals & Principles of Christian Religion, without which, like a ship without ballast, a man 
g Eph. 4.14.  shall be carried away with every wind of vain doctrine, perverting or mistaking the Scriptures.   

VI Rule.  
Be well acquainted with the 1 Order, 2 Titles, 3 Times, 4 Penmen, 5 Occasion, 6 Scope, and 7 Principal parts of the books both of the Old and N. Testament. These will much promote the solid & judicious understanding of the whole Bible in a short space. For 1 Hereby you shall have the very Idea or character of every book, lively describing the nature and Contents of it before your eyes, as in a Map, before you begin to peruse them. 2 Hereby you shall have a Clew to conduct you, a Compass to sail and steer by, in the perusal of any book; 3 Hereby also you shall have a summary Recapitulation or Recollection of the chief Aim, and subject matters of every book, much tending both to help judgement, and strengthen memory, after the Perusal of any book of old or New Testament. And therefore this course must needs be as an useful Key, to unlock the rich Cabinet of the Holy Scriptures, and to discover the precious Treasures thereof unto you.  
Now this is the Intent and Scope of this Manual, this small Treatise; viz. so familiarly to open and unfold. The 1 Order, 2 Titles, 3 Times, 4 Penmen, 5 Occasion, 6 Scope, and 7 Principal Parts of the Books of Old and New Testament. That the whole Tenor of the Bible, might be spread open in a General view, to the meanest capacity. For, 

1. The Order of the Books, especially of the Historical Books (observed all along, and compendiously represented in the two Tables, before the Old and New Testament,) more evidently help to discover the Order of Histories and matters handled therein, and the Order of Gods governing his Church in several conditions.  
2. The Titles, 1 Some of them summarily signify to us the chief matter of the Book, as Genesis, The Generations of the heaven and earth: Exodus Israel's departure out of Egypt, etc. 2 Some of them declare the instrumental Authors, or Penmen of them, as the Titles of Prophet's Books, Isaiah, etc. 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 Historical Books, which serve to disclose the connection and continuance of the History and Chronology. Partly the time or season, when the books were written, which serves to clear 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 awful 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 chief 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 Principal parts of the Book, here Analytically laid down, exhibit clearly to your view, both the chief Subject, or matters insisted upon in every Book; as also the methodical and orderly coherence of all the parts of the book with one another. Books looked upon confusedly, are but darkly and confusedly apprehended: But considered distinctly, as in these distinct analysis or Resolutions into their Principal parts, must needs be distinctly, and much more clearly discerned.    
This the chief Purpose and Aim of this Book; By these particulars to familiarize the Scriptures unto Christians, that delight to converse with God in his own 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 Principal Parts here, with the Text: And 3 After the Perusal of the Book, they would read again what this Key speaks of it. Hereby the understanding will be cleared, the Memory confirmed.   

VII. Rule.  
Heedfully and judiciously observe the accurate Concord and Harmony of the Holy Scriptures: though written by several persons at several times, in several places; yet one and the same spirit inditing all, is still like himself, consonant to himself in all. The Discord is in our minds, rather than in God's word. Hence 
z Cum corde nostro nos concordemus: & Scriptura sancta in nulla parte discordat. Aug. De verb. Dom. Ser. 16.  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 several Places, not in the same, but in several senses and Acceptations. 2 When they treat not of the same, but of several subjects. 3 When they speak not of the same, but several parts of a thing. 4 When they speak not in several places according to the same, but several respects. 5 When they intent not the same, but several 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 them severally.  
1. Scriptures seem opposite, but are not, when the same 
a Ex verbis sensum sequamur, & ex sensu rationem intelligamus, & ex ratione veritatem apprehendamus. Hilar. de Trinit. l. 5.  word or phrase in several places is used not in the same, but in several senses and acceptations; for the same words have oft times several significations. In such case, distinguish the several Acceptations, and the Scriptures agree. As Paul saith, 
b Phil. 2.12.  Work out your own salvation with fear and trembling. But john saith, 
c 1 John 4.18.  There is no fear in love, but perfect love casteth out fear, etc. These places are not opposite: because the word [Fear] in john signifies a base servile stavish fear; in Paul, a filial childlike religious fear. In this sense it is said of the 
d 2 King. 17.32, 33 with v 34.  Samaritans, they feared the Lord: & again they feared not the Lord, i. e. they feared the Lord servilly, and hypocritically for his Lions, but they feared him not religiously▪ filially, sincerely. Not to fear God aright, is not to fear him at all. Again Christ saith, 
e John 8.51.  If a man keep my saying, he shall never see death. But Paul saith, 
f Heb. 9.27.  It is appointed to all men once to die; yet here's no opposition; for Christ speaks of death spiritual and eternal: Paul of death temporal or corporal. Further jeremiah saith, 
g Jer. 17.5.  Cursed be the man that trusteth in man; Christ saith, 
h John. 653.  except ye eat● the flesh of the Son of man,— ye have no life in you, by eating understand believing, v. 47. yet here's no opposition. [Man] signifies either mere man, who is vain, deceitful, etc. Of him jeremiah speaks: Or man subsisting in the second person of God; of him Christ speaks. Moses saith, God 
i Gen. 2.3.  rested on the seventh day from all his work, But 
k John 5.17.  Christ saith, My father worketh hitherto and I work, 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. Add hereunto; Christ saith, 
l Luk. 14.26.  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, 
m Col. 3.19.  Husbands, love your wives, 
n Eph. 5.29.  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 less love being counted hatred; of that, understand Christ. Moreover Paul saith, 
o Rom. 3.28.  Therefore we conclude that a man is justified by faith without the deeds of the law. But 
p Jam. 2.24.  james saith, ye see then how that by works a man is justified, and not by faith only, yet no real opposition; For justification in Paul's sense, signify an instrumental Application of God's righteousness, viz. Jesus Christ to ourselves, and so Faith alone justifies before God: but justification in Iame's sense signifies a Declarative Manifestation of the Truth of that Faith whereby we are justified, by the fruits and works of it. Paul speaks of our justification before God: James of our justification be●ore men. Paul of the justification of our persons by Faith: james of the justification of our Faith itself, by works.  
2. Holy Scriptures seem opposite but are not, when they treat not of the same, but of several subjects, or several matters. As, Christ promised the Apostles, 
q Joh. 16.13  When the Spirit of Truth should come, he should guide them into all truth. But Paul testifieth, that Peter erred, and 
r Ga●. 2.11. etc.  was to be blamed; here are several Subjects, viz. Doctrine and Practice, As to Doctrine the Apostles erred not therein, because they had it immediately from God. But as to matter of Practice, Peter there erred, dissembling fellowship with the Gentiles for fear of the Jews. Nor were any of the Apostles exempted from sin and error in Practice. Again, It is said in one place, That 
s ● King. 2▪ ●1.  Elijah went up by a whirlwind into heaven. And in another, 
t Mal. 4.5.  Behold I will send you Elijah the Prophet, before the coming of the great and dreadful day of the Lord. Yet these places oppose not one another, because here are several Subjects spoken of; the former being Elijah the Tishbite; the latter john the Baptist, the New-Testament- Elijah, so called because he came 
u Luke 1.17.  in the Spirit and power of Elijah. Furthermore, john the Baptist being asked, if he were Elias, 
x Joh. 1.21  Answered, I am not; And yet 
y Matt. 11.14 & 17.11, 12. Mark. 9 11 12, 13.  Christ saith, john Baptist was that Elias which was for to come. viz. Not personally, but virtually; so here's no opposition.  
3. Scriptures seem opposite but are not, when though they speak of the same matter or subject, yet they intent not the same, but several parts thereof. As Paul saith, 
z Rom. 7 18  In me dwells no good thing, And yet he saith, 
a Rom. 7.22  I delight in the Law of God; which doubtless is good. Yet these oppose not, because in the former Paul speaks of his carnal unregenerate part, in me, that is my flesh, dwells no good thing: in the latter of his spiritual regenerate part, I delight in the Law of God, after the inner man. Again; Christ saith, 
b Joh. 14.28.  My father is greater than I But Paul, saith, 
c Phil. 2.5, 6.  Christ jesus being in the form of God, thought it no robbery to be equal with God. Yet no opposition; for in Christ's person are two Natures, viz. 
d See Joh. 1.14. 1 Tim 3.16 Gal. 4.4.  of God and man; Now as Christ is God, so he is equal to the Father, as Paul meant: As Christ is man so the Father is greater than he, as himself said.  
4. Scriptures seem opposite and contrary, but are not, when they speak of things, not in the same, but in several respects, notions or considerations. For the several respect, removes all contradiction or opposition. As Christ saith, 
e Joh. 5.31  If I bear witness of myself, my witness is not true. But elsewhere he saith 
f Joh. 8.14  Though I bear record of myself, yet my Record is true. Yet here's no opposition indeed, because Christ speaks of bearing witness of himself in several respects; In the former place, of bearing witness to himself, disjunctly and solely without the Father, so his witness were not true: In the latter of bearing witness of himself, conjunctly or jointly with the Father; so his witness of himself is true. Again john saith 
g 1 Joh. 3.9 , He that is borne of God, committeth not sin, nor can sin.— And yet elsewhere, 
h Joh. 1.8.10.  If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we say that we have not sinned, we make him a liar, etc. Yet here's no real opposition; for in some respects they that are born of God, may be said to sin, in some respects they sin not. They have sin original in them; and actual sin, through infirmity, etc. is done by them, while they are in this world: But they sin not as unregenerate men sin. viz. 
i See all these particulars largely opened in my Believers Evidences for eternal life. cap. 2. p. 38. &c  1 Not against the Gospel-Remedy, Jesus Christ. 2 Not as under the Reign of Sin; 3 Not with a full will; 4 Not presumptuously; 5 Not habitually; 6 Not with allowance of themselves in any bosom corruption; 7 Not totally and Finally. Furthermore, God saith 
k Mal. 3.6.  I am the Lord, I change not; And elsewhere saith 
l Jer. 18.8.10  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 real contradiction; for in some sense God cannot repent, viz. Affectively, in respect of his essence, no nor in respect of his eternal 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 cross to what he had formerly done, as when he drowned the world, which he had made; dethroned Saul, whom he had anointed King, etc. Add to these; it is said of Christ's Kingdom 
m Isai. 9.7. Luk, 1.33.  It shall have no end, but be established for ever. But Paul saith, 
n 1 Cor. 15 24.  Christ at the end shall deliver up the Kingdom to God even the Father. Yet no real opposition, For, Christ's Kingdom may be considered in divers respects, viz. 1 As it is Essential belonging to Christ as God: So he he shall never deliver up his Kingdom. 2 As Economical, Dispensatory or Mediatory; The Mediatory Kingdom of Christ is considerable in respect of, The substance of it, so Christ our Mediator shall be head of his Church, and mystical body for ever; The Circumstance of it, or manner of administration of it, by Word, Sacraments, Effusion of the Spirit, etc. And thus at last Christ shall deliver up the Kingdom to the Father, for then God in Christ, face to face, shall be an endless Sabbath, Sermon, Sacrament, all in all.  
5 Finally, Scriptures may seem but are not really opposite, when they intent not the same, but several times. Or at least when they speak of the same times in several respects. Distinguish wisely the times, and respects, and the opposition ceaseth, As 
o 2 King. 15.33.  jotham the son of Vzziah is said to Reign sixteen years in jerusalem; And yet mention is made of the 
p 2 King. 15 30.  twentieth year of Jotham son of Uzziah. Notwithstanding here's no real opposition in this computation; For jotham reigned alone only 16. years: but he reigned with his Father Vzziah (who could not mannage-the affairs of the Kingdom, being smitten with leprosy) 4. years before; in all 20 years. Again, Matthew saith, 
q Mat. 17.1.  After six days, jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. But Luke saith 
r Luk. 9.28 , About an eight days after these sayings, he took Peter, and John and James, and went up into a mountain— yet no opposition: For 1 either it may be said, Luke's expression of, [about an eight days after,] hath a latitude, and may bear a day under: and Matthew's expression hath a latitude, [After▪ six day's] and may bear a day or two over: 2 Or Matthew numbers the days exclusively, Luke inclusively. Furthermore the time of the Government by Judges, in the 
s See Key of the Bible. p. 137.  Book of judges, is computed to be about two hundred ninety and nine years. But Paul in his Sermon at Antioch, saith, 
t Act. 13.19, 20.  And when he had destroyed seven Nations in the Land of Canaan, he divided their Land to them by Lot, And after that, he gave unto them judges, about the space of four hundred and fifty years, until Samuel the Prophet. Here seems to be a great opposition, but if things be well examined, there is none at all. Yet it may not be dissembled that this is so hard a knot, that it much puzzles writers satisfactorily to untie it. 1 Partly, because this Computation of 450. years, is so punctually confuted by this text, viz. to begin after Canaan was divided by Lot, and to end at Samuel exclusively. 〈◊〉 Partly, Because that noted Chronology mentioned in 1 King. 6.1. assures us expressly, That the time from Israel's coming out of Egypt till the beginning of the building of the Temple in the fourth year of Solomon, was precisely but 480. years. But if we allow for the time of the judges 450. years, in this account; we shall find the whole time from going out of Egypt till the Temples founding, will arise to 591 years in all, viz. From 
Their departure out of Egypt, till their entrance into Canaan 
40. year  Thence to Ioshuah's death, about 
17. y.  Thence to Elies' death, (for samuel's time is included in Saul's Reign, Act. 13.21.) according to this supposition. 
450. y.  Thence to the Death of David, 
80. y.  Thence to the founding of the Temple in Solomon's fourth year, 
4. y.  In all, 
591. years.   So that in these regards, it is no easy matter clearly and undoubtedly to reconcile these times. Many opinions are offered in Writers to this end, yet most of them, if not all, labour under some inconvenience or other. To omit the variety of opinions, Let it suffice to mention only two, which learned men seem most to incline unto. 
u ●ez. Annot. in Act. 13.20. Ludovic. De Dieu Animadvers. in Act. Apost. c. 13. v. 20.  Some think, that here Paul intended not to reckon up the time while the judges ruled, (because so it were impossible to reconcile these four hundred and fifty years with those four hundred and eighty years, in 1 King. 6.1. as hath been intimated): but to point out at what time God gave Israel Judges, viz. after these things which were declared. v, 17, 18, 19 viz. from the birth of Isaac, (which seems to be noted in that phrase, God chose our fathers, v. 17. among all people God choosing Abraham, among all Abraham's children choosing Isaac, and making a Covenant with him,) till the beginning of judges, which is computed to be four hundred forty seven years, that's about four hundred and fifty years, wants but three years; and its usual in Scripture to put the round number for the punctual number. This Computation they make thus, 
From Isaac's birth, to Jacob's birth, years 
60.  From Jacob's birth to the going down into Egypt 
130.  Thence to the Coming forth of Egypt, 
210.  Thence to the entering into the land of Canaan 
40.  Thence to the dividing of the Land by Lot, 
7.  Which make up in all 
447.    
But this opinion is attended with these two inconveniences. 1. The present text in the Acts seems plainly to confine us for these four hundred and fifty years, between the dividing of the land of Canaan by Lot, and the beginning of samuel's Rule; which limits this Computation transgresseth. 2. The number computed doth not exactly amount to four hundred and fifty, wants three. 
x Beroaldus, with others.  Others therefore to avoid these inconveniences, confine and bond their computation according to this text, to the space of time betwixt the dividing Canaan by Lot, and samuel's Rule. And they think Paul reckoned up all the years mentioned in the Judges, and so they compute both the years of the Judges, and the years of Israel's oppressors, distinctly and severally; (though the years of the Oppressors are indeed comprised under the years of the judges) and both together do punctually make up the four hundred and fifty years, here mentioned in the Acts. As followeth, 
The judges mentioned in the Book of judges, governed in all. 
299. years.  To these add the forty years of Eli, who so long judged Israel, 1 Sam. 4.18. 
40.  So the whole time of the judge's rule, till Samuel, was, 
339.    
Israel's Oppressors were 
1. Cushan who oppressed them, judges 38. 
8 years  2. Moab, judg. 3.14, 
18.  3. jabin, judg. 4.3. 
●0.  4. Midian, judg. 6. ●. 
7.  5. Ammon judg. 10.8. 
18.  6. Philistims, judg. 13.1. 
40.  So the whole time of their Oppressors, was 
111.    
Now add these together▪ viz. the years of their judges, and the years of their Oppressors, three hundred thirty and nine, and one hundred and eleven, and the total resulting is four hundred and fifty years exactly; (only th●s inconvenience remains, the same years are reckoned twice over, yet it is not in the same, but several respects). Now if out of the number of years, from departure out of Egypt, till the Founding of the Temple, as first computed viz.— 591, You subduct the years of the Oppressors of Israel under their judges, which seems to be twice reckoned up, viz. one hundred and eleven years. The remain is just four hundred and eighty years, according to that of 1 Kings 6.1. And so the Scripture on all sides are reconciled accurately; And therefore this opinion seems most to be embraced.   

VIII. Rule.  
Learn that excellent Art of explaining and understanding the Scriptures, by the Scriptures. The Scriptures in some places speak more darkly and dubiously, in other places they express the same things more clearly and certainly: 
y Ubi apertius sententiae ponuntur, ibi discent dum est quomodo in locis intelligantur obscuris. Aug. de Doct. Christian. l. 3. c. 25.  the doubtful are to be explained by the certain, as dark places by those that are clear, As Augustine noteth; As, Peter being to prove to the jews Christ's resurrection by Scripture, viz. 
z Psal. 16.10.  Thou wilt not leave my soul in hell, nor suffer thine holy one to see corruption: he allegeth for clearing this another Scripture to evince that this promise was made to David concerning Christ, and could not properly be intended of David himself, 
a Act. 2. ●5. to 32.  Men and brethren let me speak freely to you, of the Patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore he being a Prophet, and knowing that God had sworn with an oath, etc. Certainly Scripture is the best expounder of itself, Scripture-exposition of itself, (as 
b Aug. de Doct. Chri. l. 3. c. 28.  Augustine, and before him 
c Iren. l. 4. c. 63.  Irenaeus observed) is most regular and safe. Let us (saith 
d Chrysostom. in Gen. Hom. 13.  chrysostom) attend to the Scope of Scripture, which interprets itself and suffers not his hearer to err. The gold was not sanctified (saith 
e Orig. in Matth. Hom. 25.  Origen) without the Temple, no more any sense but what is drawn out of the Scripture. And most excellently 
f Hilar. de Trinit. l. 1.— Retulerit magis quam Attulerit.—  Hilary, He is the best Reader, who interprets sayings by sayings; who brings not an interpretation to Scripture, nor imposeth a sense upon Scripture, but findeth a sense in Scripture, and draws it from Scripture, etc.  
Now that we may more successfully and clearly understand Scripture by Scripture, these ensueing particulars are to be observed.  
1. That jesus Christ our Mediator, and the salvation of sinners by him, is the very substance, marrow, soul, and Scope of the whole Scriptures. As many 
g Joh 5.39 Act. 3.18. etc. Act. 7 52. & 10 43. Rom. 10.4. 2 Cor 3.14, 16. Gal. 3.24. 1 Cor. 2.2. Revel. 19.10.  passages not obscurely intimate unto us. What are the whole Scriptures, but as it were the spiritual swadling-cloathes of the Holy child jesus? 1 Christ is the truth and substance of all the types and shadows. 2 Christ is the matter and substance of the Covenant of Grace under all administrations thereof; under the Old-Testament Christ is veiled, under the New Covenant Revealed. 3 Christ is the Centre and meeting place of all the Promises, for 
h 2 Cor. 1.20.  in him all the promises of God are yea, and they are Amen. 4 Christ is the thing signified, sealed, and exhibited in all the Sacraments of Old or New Testament, whether ordinary or extraordinary. 5 Scripture- Genealogies are to lead us on to the true Line of Christ. 6 Scripture- Chronologies, are to discover to us the times and seasons of Christ. 7 Scripture- laws, are 
i Gal. 3.20.  our Schoolmaster to bring us unto Christ; the Moral by correcting, the Ceremonial by Directing; and 8 Scripture- Gospel is Christ's light, whereby we know him; 
k Joh 10.4.5.  Christ's voice whereby we hear and follow him; Christ's cords of love whereby we are drawn into sweet union and Communion with him; yea it is the 
l Rom. 1.16. 1 Cor. 1.18.  power of God unto Salvation unto all them that believe in Christ jesus. Keep therefore still Jesus Christ in your eye, in the perusal of the Scripture as the end, Scope, and substance thereof. For as the Sun gives light to all the heavenly bodies: so Jesus Christ 
m Mal. 4.2  the Sun of righteousness gives light to all the holy Scriptures.  
2. Still remember how jesus Christ is revealed in Scripture, gradually in Promises and Covenants, till the noon day of the Gospel shined most clearly. Especially in these more remarkable Periods of time: 1 To Adam immediately upon his fall, most obscurely and imperfectly. 2. To Noah more clearly then to Adam. 3. To Abraham, Isaac and jacob more clearly then to Noah. 4. To Moses and Israel at Mount Sinai more clearly then to Abraham. 5. To David and his seed more clearly then to Moses. 6. To Israel after the Babylonish captivity, more clearly then to David. 7. To the Church under the N. Testament, the N. Covenant is laid open more clearly then to all others. For, 1 God is a God of order, and he makes known his gracious contrivances orderly: 2 Christ and salvation by him are treasures too high and precious to be disclosed all at once to the Church: 3 The state of the Church is various, she hath her infancy, her youth, and all the degrees of her minority, as also her riper age; and therefore God revealed Christ not according to his own ability of revealing, but according to his Church's capacity of receiving: 4 This gradual revealing of Christ suits well with our condition in this world, which is not perfect but growing on to perfection, fully attainable in Heaven only. Now this gradual unveiling of the Covenant and promises in Christ, is to be much considered throughout the whole Scripture; that we may see the wisdom of God's Dispensations, the Imperfection of the Church's Condition here, especially in her minority, and the usefulness of comparing the more dark and imperfect, with the more clear and complete manifestations of the mysteries of God's grace in Christ.  
3. Well compare the texts, you would understand, with the Context: and note the 
n Ille qui cor habet, quod praecisum est ju●gat Scripturae & legate superio●a vel inferiora, & in veniet sensum, qu●m pravus vol●bat malé interpretari. Aug. de verb. Dom. Serm 49.  coherence. For (though some Scriptures are laid down in certain independing Aphorisms, like an heap of gold rings or distinct Jewels, as most part of the Proverbs; yet) the generality of the Scriptures is concatenated or linked together part with part like a golden chain, entwisted or woven together like a curious silken web, one thing so depending upon another, as 
o Dictotum intelligentia, aut ex praepositis, aut ex consequentib●s expectetur. Hilar. de Trini●. l. 6.  that they mutually help to the interpreting of one another. Consider therefore still the coherence and dependence, otherwise you will run into a thousand misunderstandings. As where it is said, 
p 1 Pet. 4.18.  If the righteous scarcely be saved, where etc. A weak Christian perhaps is discouraged hereby, thinks he shall scarce ever come to heaven: now the context clears it, for the Apostle speaks 
q 1 Pet 4.17.  that judgement [or affliction] must begin at the house of God, God's people; and thence argues to the certainty of wicked men's greater punishments: so that here [scarcely be saved] is to be understood not of spiritual and eternal salvation from hell, but of temporal salvation from temporal afflictions and persecutions, from which the righteous shall not be free.  
4. Compare dark places with clearer, what is in one place veiled, is in another ofttimes unveyled. As, with Parables 
r Matth. 13.3. etc. with v. 18. etc.  confer the exposition; with visions, 
s Rev. 1.12, 13, 16, 20.  the Interpretation; with laws, 
t Matth. 5.21. to the end of the chapt.  the explication thereof, etc. For as 
u In iis quae aperte in Scriptura posita sunt, inveniuntur illa omnia quae continent sidem, moresque vivendi. August. de doctrine. Christian. l. 2. c. 9 Ad obscuriores locutiones illustrandas de manifestioribus suman●ur exemplo. ibid. ubi apertiùs sententiae ponuntur, ibi discendum est quomodo, in locis intelligantur obscuris. Aug. de doct. Christian. l. 3. c. 25.  Augustine hath observed, In those things that are plainly laid down in Scripture, are found all things containing faith and manners; and places obscure are to be illustrated by those that are manifest.  
5. Explain those places, wherein any matter or subject of Divinity is touched only occasionally or accidentally, with sundry other places wherein it is handled and insisted upon purposely and professedly, which are the very seat and chief fountain of the Argument. As if you would understand james, c 2. touching justification by works as well as faith, where justification is spoken of more accidentally; compare it with the Epistle to the Romans, c. 2, 3, 4 etc. wherein justification is purposely and fully handled. So if you would truly understand any texts about the matter of Creation, consult with places where the Creation is professedly handled, as in Gen. c. 1. and c. 2. and Psal. 104.  
6. Parallel Types, with Antitypes or things typified. The Types more familiarly lead us to the understanding and apprehending of things typified, and consequently more firmly fix them in our memories: The Antitypes more evidently unfold and unveyle the Types unto us. As, the Type of the brazen Serpent, 
x Num. 21.9 with Joh. 3, 14 15.16.  paralleled with Christ the truth. The Type of Mannah, 
y Exod. 16 15. etc. and 17.6. with 1 Cor. 10.3, 4. John 6.  and water out of the Rock, with the Anti-type Christ, whose body and blood are meat and drink indeed, etc.  
7. Carefully ponder what Prophecies and Promises are already actually fulfilled, and what remain further to be fulfilled in their season. For so far as any Scripture clearly testifies the fulfilling of any of them, so far we have a clear and undoubted Commentary upon them, As Isa. 7.14. fulfilled and so cleared, Matth. 1.22, 23. So Exod. 12.46. fulfilled and cleared, john 19.26. So Isa 61.1, 2. fulfilled and cleared, Luk. 4.18, 19.21. with many such like; And where Prophecies or Promises are found to be yet unfulfilled, we shall thereby be incited to study them, and the intended time of their Accomplishment, exercising faith and prayer thereupon.  
8. Finally, Parallel heedfully the Old and New Testament together; and specially all those places in the Old Testament, which are in any respect alleged in the New Testament, whether 1 the phrase and words only, or 2 the sense and matter only, or 3 both words and matter, be cited. This would give wonderful light to many hundreds of passages in the Bible. And for this end I have with much care and diligence compiled, a Parallel of the Places of the Old Testament, any way alleged in the New; and had once resolved to have inserted it in this place; But to avoid prolixity, I must now forbear it, lest the Porch prove too big for the building.   

IX. Rule.  
The last Direction I shall commend to the Reader for the improvement of heavenly dexterity in, and understanding of the holy Scriptures, is; Endeavour sincerely to practise Scripture, and you shall solidly understand Scripture▪ 
z Is divinas Scripturas recte legir, qui verba vertit in opera. Bernard. in Tract. de Ord. vitae.  Bernard said truly, He rightly reads the Scriptures that turneys Words into works; Knowing into Doing. The mightiest man in practice, will in the end prove the mightiest man in Scripture. Theory is the guide of Practice, Practise the Life of Theory. Where Scripture-contemplation and experience meet both together in the same person, true Scripture understanding must needs be heightened and doubled. To this effect is Christ's promise 
a ●ohn 7.16, 17.  My Doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God. To like purpose subscribes the experience of David. 
b Ps. 119.98.99 100  Thou through thy Commandments hast made me wiser than mine enemies: for they are ever with me. I have more understanding than all my Teachers: for thy testimonies are my meditation. I understand more than the Ancients; because I keep thy Precepts.  
These things (Christian Reader) I thought fit to commend to thee by way of Preface; But shall detain thee no longer from the Perusal of the Book itself. The Lord, that 
c Isa. 48.17.  teacheth his people to profit, advance thy spiritual profiting abundantly by both: So prayeth  
He who earnestly desires to be serviceable to jesus Christ, and useful to his Church and people, Fran. Roberts. Augustine's, London, Aug. 26— 1647 Aug. 21— 1648    

CLAVIS BIBLIORUM. THE KEY OF THE BIBLE: Unlocking The richest Treasury of the Holy Scriptures.  
THE HOLY SCRIPTURES, Rom. 1.2. were written by Moses, the Prophets, the Apostles, and other holy men of God, Luk. 16.29.31. Eph. 2.20. and 3.5. and 2 Pet. 1.21. The Covenant of God with man in Christ the Mediator, that substantial or begotten WORD, john 1.1. is the Principal Subject Revealed and explained in the whole scriptural, or written WORD.  
God's COVENANT with man in Christ is represented to us in Holy Scripture principally two ways. viz. 1. As Promised, foreprohesied and typified In Christ to be manifested afterwards in the flesh. Hence called the Covenants of Promise, Eph. 2.10. Covenants, not Covenant: because of the several Publications of the Covenant with more and more Augmentations, in several Points or Periods of time. Thus the Covenant is made known in all the Books of Scripture, written before Christ's coming: which are therefore called the OLD-COVENANT, Heb. 8.13. or the OLD-TESTAMENT, 2 Cor. 3.14.  
2. As performed, fulfilled and actually accomplished in Christ already come, and manifested in our flesh in fullness of time, Gal. 4.4, 5. Heb. 9 Heb. 10. Thus the Covenant is most clearly and fully unveyled to us in all the Books of Scripture written since Christ's coming; which are therefore styled the NEW COVENANT or the NEW TESTAMENT Heb. 8.8. Matth. 26.28. Heb. 9.15.  
Thus the whole BIBLE is distributed into the 1 Old; and 2 New Testament.  

THE OLD TESTAMENT.  
THE OLD TESTAMENT, (revealing the Covenants of promise) in respect of the Penmen whom the Holy Ghost employed to write the Books thereof, is disparted by the Holy Ghost himself into two general heads, viz. 1 Moses, and 2 the Prophets, Luk. 16.29.31. and 24.27. john 1.45. or, The Law of Moses; and the Prophets, Act. 28.23.  

J. MOSES.  
MOSES (the man of God, Psal. 90.1. The first Penman of Scripture:) was an Hebrew borne in Egypt, after the world's creation about 2432 years, before Christ about 1496. years; 
* Mose● is the seventh from Abraham, a New Henoch, who was the seventh from Adam. So was Eber the seventh from Enoch; and Isaac the seventh from Eber. All excellent among ordinary men. As the Sabbath in regard of the six other days. The view of Holy Script. p. 133.  The seventh from Abraham, the father of the faithful, 1 Chron. 6.1, 2, 3. and 2.1. and 1.34. As Enoch was the seventh from Adam the father of the world, jude 14. When Moses was borne he was very fair, Act. 7.20, 21, 22. He was marvellously saved from death being drawn out of the water, whence his name MOSES, i. e. Drawn-forth, was given to him, Exod. 2 10 He was nourished by King Pharao●s daughter for her own son, Ex. 2.9, 10. Act. 7.21. Learned in all the wisdom of the Egyptians, and mighty in words and in deeds, Act. 7.22. He lived in Pharaohs Court 40. years, and then left the Court, choosing rather to suffer affliction with the people of God, &c, Act. 7.23. Heb. 11.24, 25, 26. He was a stranger, a shepherd in the land of Madian 40. years, Act. 7.29.30. Exod. 3. thence God called him to feed jacob his people, and Israel his inheritance. He fed Israel most faithfully 40. years, Numb. 12.7. Heb. 3.2.5. being in the Church in the wilderness, Act. 7.38. with the Angel that spoke to him on Mount Sinai, and with our fathers, where he received the lively Oracles to give unto us, and commanded us a law which is the inheritance of the Church of jacob, Deut. 33.4. Of all the Prophets that arose in Israel, there was none like Moses whom God knew face to face, Deut. 34.10. He died 120. years old, his eye not being dim nor his natural strength abated, and was buried of God, no man knowing of his sepulchre to this day. Deut. 34.5.6.7.  
MOSES wrote the Law of God in the five first Books, called in Greek the Pentateuch, i. e. The five-fold-volume. At first it seems to be written in one volume or Roll, there being such a continued connection of Book with Book, Exod. 1.1. Levit. 1.1. Num. 1.1. Deut. 1.1. But was afterwards, according to the several subject matters therein contained, divided into five several Books, Containing 1 An History of things past: 2 A Covenant between God and his Church then present: 3 And a Prophecy of further grace to come, now exhibited by jesus Christ, Deut. 18.15. etc. john 5.46. and 1.17. In Propounding of which things, (as Ainsworth observes) Moses hath a veil upon his glorious face: for in the Histories are implied Allegories, Gal. 2.24. And in the Laws are types and shadows of good things to come; the body whereof is of Christ, Heb. 9.9. and 10.1. Col. 2.17. In Genesis (which History endeth with Israel's going down into Egypt,) we have the image of a natural man, fallen from God into the bondage of sin. In Exodus, is the type of our Regeneration, and State renewed by jesus Christ. In Leviticus the shadow of our mortification, whilst we are made sacrifices unto God. In Numbers, our spiritual warfare, whereunto we are mustered, and armed to ●ight the good fight of faith. In Deuteronomie, the Doctrine of our sanctification, and Preparation to enter into our heavenly Canaan, after Moses death, by the conduct of jesus the son of God. So H. Ainsworth in his Preface before his Annotat. on Gen. etc.  

Genesis.  
GENESIS i. e. Generation, so called by the Greek; because it sets forth the Generations of the heavens & of the earth, in their first creation, Gen. 2.4. The Hebrews name their Books of the Old Testament, either 1 From the Prophets, the Penmen of them. Or 2 From the Principal subject or Argument handled in them: Or 3 From the first Hebrew word wherewith they begin, as the 5. Books of Moses, & the Lament. of jeremiah. Hence Genesis is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bereschith i. e. In the beginning.  
Penman. It is not probable this Book was written by Moses whilst a Private man, and a shepherd in Madian, in the desert: but rather after he was a Public person, and furnished with a Prophetic spirit; otherwise the credit and authority of this History would be too much enfeebled. Nor is it absurd which some Hebrew writers think, who refer this writing to that of Exod. 24.12. Come up to me into the mount, and be thou there, and I will give thee the Tables of stone, and the Law, and the Precepts, which I have written to teach them. Understanding by the Tables, the Decalogue: by the Precepts all the Ceremonial, and judicial Ordinances: and by the Law all other writings of Moses, whether Historical or Dogmatic, D. Paraeus in Prolegom. in Genes. p. 14.15. in fol.  
This Book as it is absolutely the ancientest writing extant in the world: so it is most compendious; being an History of 2369 years, as Ainsw. thinks, or rather of 2368 as junius and Paraeus comput. jun. Annot. in Gen. 1. Parae. Prologom. in Genes. This may appear in three eminent Intervals or Periods of time recorded in Genesis. viz. 

I. From the Creation to the beginning of the flood, in Noah's 600th year, through 10 Generations; 1656 years. Gen. 5. and 6.11. viz. From Adam's Creation to Seth's Nativity, 130 years. From Seth to Enos, 105. From Enos to Cainan 90. From Cainan to Mahalee● 70. From Mahaleel to Iared▪ 65. From Iared to Enoch, 162. From Enoch to Mathusalah. 65. From Mathusalah to Lamech, 187. From Lamech to Noah's birth, 182. From Noah's birth to the beginning of the flood, 600 in all 1656.  
II. The second Period of time, is; From the beginning of the flood, through other 10 Generations to Abraham's birth, 352 years, Gen. 11. viz. From the Flood to Arphaxad, 2 years. From Arphaxad to Selah, 35 years. From Selah to Heber, 30 years From Eber to Peleg, 34 years. From Peleg to Reu, 30 years. From Reu to Serug, 32 years. From Serug to Nachor, 30 years. From Nachor to Terah, 29 years. From Terah to Abraham, 130 years. In all 352 years. So that Abraham was borne in the 2008 year from the Creation.  
III. The third Period, is; From Abraham's birth to joseph's death, through four Generations, 360 years, viz. From Birth of Abraham to the birth of Isaac, 100 years, Gen. 17.17. and 21.5. From Isaac's birth to Jacob's birth, 60 years, Gen. 25.26. From Jacob's birth to his going down into Egypt, 130 years, Gen. 47.9. From Jacob's descent into Egypt to his death, 17 years, Gen. 47.28. From death of jacob to the death of joseph 53 years, which may be thus gathered. joseph died when he was 110 years old, Gen. 50.26. He stood before Pharaoh when he was 30 years old, Gen. 41.46. After the seven years of plenty, in the third year of famine jacob came into Egypt, in the one hundred and thirtieth year of jacob, and fourtieth year of joseph, Gen. 45.6. joseph lived with his father in Egypt seventeen years. Therefore when his father died, joseph was 57 years old. Consequently he lived after his father's death 53 years, Gen. 50.26. So that the total of this third Interval, amounts to 360 years. And therefore 1656 and 352 and 360 being added together: This History of Genesis, is evidently an History of 2368 years' continuance.    
The scope of Genesis, is to set forth, The Generation of the world: The corruption thereof by sin: The Restauration thereof by Christ the seed of the woman, together with the Government of the old world before the flood, and the following world after the flood, especially of the Church of God in particular families in both.  
Principal parts of this Book. In Genesis are described▪ 

I. The Original 1 Of the world. chap. 1. 2. Of Mankind, and so of the Church. ch. 2.3. Of sin and punishment thereof, ch. 3.  
II. The Government. 

1. Of the Old World before the Flood, where are 1. The Propogation of sin and punishment from Adam to posterity. c. 4. 2. Preservation of the Church in the sinful world. c. 5. 3. judgements of God upon the world, Foretold. c. 6. Inflicted, c. 7.  
2. Of the World following after the Flood; according to the times of divers renowned Patriarches, Noah, Abraham, Isaac, jacob. 

1. Noah, whose 1 Deliverance from the Flood c. 8. 2. Benediction. c. 9 3. Family, 1 as united, c. 10. 2 as dispersed c. 11. are recorded.  
2. Abraham, touching whom are laid down 1 His Calling from his Country and kindred c. 12.1 to ver. 10. 2. His going down, Into Egypt, ver. 10. to the end, Into Canaan c. 13. 3. His rescuing of Lot, c. 14. 4. His dealing with God, who, 1 Promises him issue c. 15. 2 Performs to him by Hagar. c. 16. 3 Makes a Covenant with Abraham; whereof note, The form c. 17. The fruit or effect of it 1 On God's part, viz. Communication of his Counsels to him. ch. 18. and of his Benefits ch. 19, 20, 21. 2 On Abraham's part divers sweet fruits, viz. 1 The obedience of his faith, c. 22. 2 His Humanity c. 23. 3 His Piety in the matching of his son c. 24.  
3. Isaac, whose 1 Posterity, c. 25. 2. Peregrination into the land of Egypt, c. 26. 3. Benediction of his two sons, c. 27. are mentioned.  
4. jacob, whose three Peregrinations are declared. viz. I. Into Mesopotamia, wherein note, 1. His journey c. 28. 2. His Arrival and marriage, c. 29. 3. His increase in goods, and children c. 30. II. Into Canaan, where observe, His passage hither, c. 31. 4 His abode there, where the things that befell him are recited, viz. 1. His meeting of his brother Esau, with 1 preparation for it, c. 32. 2 manner of it, c. 33. His daughter Dinah's defilement c. 34. 2. Rachel's death c. 35. & 3. Isaac's death and burial by jacob and Esau, where is mentioned Esau's race, c 35.36. Selling of joseph c. 37. Incest of judah, c. 38. III. Into Egypt: of which Peregrination of jacob, are mentioned, The Antecedents, The Manner, and Consequents. Antecedents. viz. 1. Joseph's being made known to the Egyptians, and to his own kindred. To the Egyptians in Prison, c. 39.48. out of Prison to the King and his people. c. 41. To his own, Not at their first coming into Egypt to buy corn. c. 42. But at their second coming, c. 43.44.45. where all the circumstances thereof are noted. 2. Joseph's sending for his father, c. 45. Manner, 1. Of Jacob's going thither, c. 46. 2. Of Jacob's being there, Where note, his conference with Pharaoh c. 47. His blessing of joseph c. 48. His Prophetical benedictions to all his sons, c. 49. Consequents upon Jacob's death c. 50.         

Exodus.  
EXODUS. i e. Going-out; or Departure, so called by the Greek, because it declares Israel's Departure out of Egypt, after they had been long-oppressed there under Tyrannical servitude. In Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veelleh schemoth, i. e. And these are the names, Exod. 1.1.  
Scope; To set forth Gods governing and ordering of his Church, now reduced and united into one body, out of all the several families of Israel. This is the Church in the wilderness, Act. 7.38.  
Exodus is an History, from the death of joseph till the erecting of the Tabernacle, for about 142. years. viz. From death of joseph to the birth of Moses, 60 years. As junius computes. Annot. in Ex. From Moses birth to the Departure out of Egypt. 80 years, Exod. 7.7. From the departure out of Egypt, to the erecting of the Tabernacle two years' Exod. 40.17. in the second year. viz. the second year after their coming out of Egypt. jun. Annotat.  
Principal Parts of this Book. Exodus contains an Historical Narration of 

I. God's Actions for Israel's deliverance out of Egypt. Things done of God, were Before, In, or After Israel's deliverance. 

I. Before their deliverance, are 1. His permission of the Egyptian Tyranny over them, which was the occasion of the deliverance c. 1. 2. His Preparation both of Instruments and Actions, for deliverance 1. Of Instruments. viz. Moses who is Borne c. 2. Called c. 3. Aaron c. 4. 2. Of Actions viz. Words c. 5.6. Signs, both Confirming their words c. 7. and Punishing the Egyptians for not letting Israel go, with ten plagues, viz. 1 Turning water into blood, c. 7. 2 Frogs, 3 Lice, 4 And a mixed swarm of Flies, c. 8. 5 Pestilence, 6 Boyles, 7 Hail, c. 9 8 Locusts, and 9 Darkness, c. 10. 10 Death of the firstborn, Foretold, c. 11. Fulfilled, c. 12.  
II. In their deliverance, where note 1. The●r departure, Egress or going out, Acted c. 12. Attested for the benefit of Posterity, with signs and observations c. 13. 2. Their Progress or going on. Whereof 1 Their passing through the Red sea, c. 14. 2 Their thanksgiving for this wonder of mercy in a gratulatory Song, c. 15.  
III. After their deliverance, when God did 1. Supply them with food and necessaries c. 16. 2. Defend them from evils c. 17. 3. Appoint Judicatories, for all matters of difference, that might fall out among them c. 18.    
II. Gods institutions, in which regard consider God's Prescriptions, Israel's performances. 

I. God's prescriptions, where note, 1. Preparation of the people c. 19 2. The promulgation of his laws, 1 Moral with their Appendices, c. 20. 2 judicial both in humane and sacred things c. 21, 22, 23. 3 Ceremonial. Touching the Ceremonial laws, here are laid down, 1. The Preparation to them c. 24. 2. The parts of them. viz. 1 The Tabernacle with the Appurtenances and Utensils thereof, c. 25.26, 27. 2 The Priests and their Ornaments or Vestments for Ministration, c. 28. 3 Sacrifices, c. 29. and divers sacred things, c. 30. 3. The close of ceremonial directions, c. 31.  
II. Israel's performances of God's Prescriptions. Here consider Israel's obedience. 

1. About Morals; 1 Violated by idolatry, c. 32. 2. Restored and renewed again By reconciliation with God, c. 33. and Renewing of the Tables, c. 34.  
2. About Ceremonials; viz. 1. The Parts of the Tabernacle; The matter chap. 35. The fashioning of the Tabernacle, c. 36. & of the Ark, c. 37. The making of sacred things belonging, To the people, c. 38. To the Priests, c. 39 2. The total disposing, ordering, and erecting of the Tabernacle, c. 40.         

Leviticus  
LEVITICUS. So denominated by the Greek, from the chief Subject or matter of the Book, which principally describes the laws, sacrifices and services of the LEVITICAL Priesthood. It is styled among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vajikra. i e. And he called. This being the first Hebrew word in the Hebrew text, beginning this book.  
Scope of this Book. To make known levitical Laws Sacrifices and Ordinances, and by those shadows to lead Israel by the hand to Jesus Christ the true Priest and sacrifice of the Church, See Levit. 11.44. and 20.26.  
This Book relates the memorable words, Acts and levitical Ceremonial Laws made known from God to Israel, for one Month's space viz. from about the beginning of the second year, after Israel's departure out of Egypt, the Tabernacle being already reared, till the beginning of the second month of the same year, As Jun. in Annot. compare Exod. 40.17. with Numb. 1.1. which was in the year, from the world's Creation, 2514. As Ainsw. computes.  
Principal Parts. Leviticus describes the sacred Ceremonial law▪ 1. Of things. 2. Of Persons. 3. Of Actions.  
I. The Ceremonial law of things, c. 1. to c. 8. either according to the substance of them, as of 1. Burnt-offerings, c. 1. 2. Meat-offerings, c. 2. 3. Peace-offerings, c. 3. 4. Sin-offerings, in case of ignorance, c. 4. or of infirmity, c. 5. Or, according to the Rite and Ceremony of them, c. 6.7.  
II. The Ceremonial law of persons, c. 8. to 16. viz. 1. Of the Priests, In their consecration to their office, c. 8. In their discharge of their office, either according to God's assistance, c. 9 Or men's infirmity, c. 10. 2. Of all the people, touching whom are laws about their sanctification, both from uncleanness without them, in matter of their food, c. 11. or In them▪ By reason of 1 Childbearing, c. 12. 2 Leprosy, whereof its Rise and State, c. 13. It's cure, c. 14. 3 Issue of seed or blood, c. 15.  
III. The Ceremonial Law touching Actions, Necessary or Voluntary.  
1. Necessary, whereof are laid down The Particulars and the Confirmation of them. 1 the Particulars of these Necessary Actions, are 1. In purification, Common to the whole Church, c. 16. Proper to every godly person, c. 17. 2. In Sanctimony or Holiness, Both of the people; 1 To be observed, not only in their own bodies, c. 18. but also among one another mutually, c. 19 2 To be maintained in their judgements, c. 20. As also in the holiness of the Priests in their Persons, c. 21. Things, c. 22. 3. In exercise Ecclesiastical, In legal Times c. 23. In legal Rites, c. 24. Political, c. 25. 2 The Confirmation or obsignation of these particular laws, by Promises and Threats, c. 26.  
2. Voluntary, viz. touching vows, c. 27.   

Number's  
NUMBERS Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so called because a great part of the Book is spent in Numbering the Tribes and Families of Israel, and of their journeys from Egypt to Canaan. In Hebr. its called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bammidbar i. e. In the Desert▪ Because this is the first word of this Book in the Hebrew text.  
Numbers contains an History from the beginning of the second month of the second year, after Israel's coming ●ut of Egypt, to the beginning of the eleventh month of the fourtieth year. viz. 38. years and upwards, as jun. and Ainsw. observe. And this may remarkably be evinced, by comparing Numb. 1.1. and 36.13. diligently with Deut. 1.3. which, as above, demonstrate both the beginning and ending of this History of Numbers.  
Scope. Lively to set forth the rich blessing of God upon Israel, in their wonderful increase; his vigilant providence over them in all their wilderness journeys and difficulties; and yet his severity against their corruption, for which many of them perished in the wilderness, after they had been delivered out of Egypt, so that they could not enter into his rest because of their unbelief, Heb. 3.19. jude ver. 5.  
Principal Parts.  
This Book of Numbers contains an Historical narration of Israel's 1 Preparation for their Journey, 2 journey itself, and 3 of their Station,  
I. Israel's Preparation for their Journey, wherein three things.  

I. The Numbering of them, which was 1. Civil, both of all the heads of the people according to the families, c. 1. and of the order of the Tribes in their Tents, c. 2. 2. Sacred, where is reckoned up, both the number of Levites and other officers about the Tabernacle c. 3. as also their order and ministry c. 4.  
II. Laws, 1. Common about Sanctimony, whether necessary c. 5. or voluntary, c. 6. 2. Particular for the Princes offering of every Tribe, at the dedication of the Tabernacle and Altar. c. 7. For the Levites service, c. 8.  
III. The manner 1. Of their sanctification and order, c. 9 And of their Journeying, c. 10.   
II. Israel's journeys, which are distinguished by the history of their eight notable Murmurings in their way, viz. 1. Irksomeness of their Journey. 2. Loathing of Mannah, c. 11. 3. Aaron's and Miriams' emulation against Moses, c. 12. 4. Their unbelief at Kadesh, where are recorded, Their murmuring c. 13. The judgement of God for it c. 14. Their reconcilement to God afterwards, c. 15. 5. The envy of the Levites and others against the Priests, c. 16. 6. The indignation of the people for the precedent judgement, where are set down both their Murmuring, c. 16.41, 42, 43. and their Reconcilement, c. 16. vers. 44. to the end, and c. 17, 18, 19 7. Murmuring for want of water, c. 20. 8. Murmuring because of the way, and the light bread, and so were plagued with fiery serpents, c. 21.  
III. Israel's Station, State or condition when they were now nigh to the possession of their inheritance, c. 21. to the end of the Book. Here is set down a double State or Condition. 1. Of the people themselves. 2. Of their inheritance.  
1. Of the people themselves, either as 1. overcoming their enemies, and possessing the land, c. 21. 2. Tempted by Magical Arts and enchantments, c. 22, 23, 24. 3. ●nsnared with, and plagued for idolatry and fornication c. 25. 4. Reconciled to God and numbered for the entering upon the inheritance, c. 26. 5. Furnished with a new Governor joshuah, that was to succeed Moses, c. 27. 6. Instructed in sacred things, Necessary, c. 28, 29. Voluntary, c. 30.  
2. Of the inheritance, which is considered, either 1. In part, As possessed, c. 31. As assigned to Gad, Reuben, and half the Tribe of Manasseh, c. 32. (Here by way of digression is a summary recapitulation of the several stations of Israel in their march through the wilderness, c. 33.) 2. In whole, And that either, As it is circumscribed with Bounds or Borders, whereof the manner of dividing the land, c. 34. Or as it is circumscribed with laws, Both of refuge for the manslayer, that slew any unawares, c. 35. And of successions in their inheritances. c. 36   

Deuteron:  
DEUTERONOMIE i. e. The second law, or Law repeated, Thus denominated by the Greek, because this book containeth a Repetition of God's law given by Moses to Israel, AS in Hebrew it is sometimes from the same ground called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mischneh i. e. Repetition of the law. From the first words in the Book it's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elleh Haddebarim, i e. These are the words, or only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debarim, i. e. The words.  
Penman of this Book, as of all the four former Books was Moses, who also wrote the History of his own death aforehand in the last chapter by a Prophetic spirit; or joshua wrote it for him. Alsted. Praecog. Theol. l. 2. c. 118.  
This Book contains the History of but a few days, viz. from the beginning of the eleventh month, to about the seventh day of the twelfth month of the fourtieth year, after Israel's departure out of Egypt, for Moses began to speak these words, in the first day of the eleventh month of the said fourtieth year, Deut. 1.3. which was a little before his death; he died when he was one hundred and twenty years old Deut. 34.7▪ after which Israel mourned for Moses in the land of Moab thirty days, Deut. 34.8. this determines the time of the History? As jun. well observes.  
Thus Alsted in Praecog. Theol. l. 2. c. 118. computes the time of this History. viz.  
1. The first Part of this Book contains the History of the first day of the eleventh month of the fourtieth year, after their coming out of Egypt, c. 1, 2, 3▪ 4. 2. The second part contains the History of the second day, c. 5. to 11▪ 3. The third part contains the History, (as is probable) of four days at most c. 11. to 26. 4. The fourth part contains the History of one day, c. 27.28. 5. The fifth contains the History also of one day, c. 29, 30. 6. The sixth contains the History of one day, c. 31. etc. 7. The 7th part contains the History of their mourning for Moses thirty days c. 34.  
Proof hereof may be drawn from the History of joshua, by computing backwards from the day of the Passeover. For in the land of Canaan the first Passeover was celebrated, in the one and fourtieth year after Israel's coming ou● of Egypt, on the fourteenth day of the month Nisan Josh. 5, 10. Before which they were circumcised, which probably took up four days, Josh. 5. One day they were passing through Jordan, two days in preparation for it. Add to these the time of searching out the land, and lastly the thirty day's mourning. And thus going backwards, we shall find that Deuteronomie contains an History of but a very few days.  
Scope. That the law formerly given of God may by this New Repetition of it be more declared, confirmed and applied to the present condition of Israel; and they thereby fitted and better prepared for the promised Canaan, upon which they were entering.  
Principal Parts, are; The Preface; Narration; and Conclusion of the Book. I. Preface or Prologue, c. 1. to 5. containing, 

1. A Narration. 1. Of God's calling of Israel from Horeb to the promised Land. c. 1. 2. Of the execution of this call, Both by divine conduct against their enemies. c. 2. And by appointment to enter the Land. c. 3.  
2. An exhortation to obed. c. 4.    
TWO Narrative containing the main bulk and substance of the book, c. 5. to 32. viz. The Law, and Confirmation thereof.  

I. The Law, showing the way of well living. 

1. Universal. c. 5.  
2. Particular; where, Of the Decalogues Principle, and things Principled. 

1. The Principle of the Decalogue is God's love, whereof you have, 

1. The Proposition. Wherein note. 1. The manner and object of it, c. 6. 2. The opposites, Idolatry, c. 7. Ingratitude, c. 8. Pride, c 9  
2. The Conclusion. c. 10.    
2. The things Principled, touching, 1. The place of divine worship c. 11▪ 12. 2. The manner, c. 13.14. 3. The time, c. 15.16. 4. The persons which are to perform worship to him. Who are informed according to the three parts of the soul, and this either jointly or severally. Jointly. 1. According to the Rational part; Where, Of persons Ecclesiastical and Political together, c. 17. Of persons Ecclesiastical apart, c. 18. Of persons Political apart, c. 19 2. According to the Irascible part, in case of war c. 20. 3. According to the Concupiscible part, c. 21, 22. Severally, where are both Laws, c. 23, 24, 25. And the close of them, c. 26.      
II. The confirmation of the Law by certain Arguments, viz. 1. Signs c. 27. 2. Promises and threats. c. 28. 3. By solemn renewing of the Covenant: partly, 1 By word, Comminatory, c. 29. Promissory, c. 30. 2 By writing and instruments, c. 31.   
III. Conclusion of the whole book c. 32, 33, 34. Which is either, 

I. Prophetical and Hortatory, wherein is a double Prophecy. 1. Common, touching the Church of the Jews till the time of the Messiah▪ c. 32. 2. Special, containing the blessing of the 12 Tribes c. 33.  
2. Historical, concerning the death of Moses, c. 34.      

IJ. THE PROPHETS.  
THe PROPHETS wrote all the Books of the Old Testament, besides the Pentateuch of Moses. These Prophets inspired infallibly by the Holy-Spirit of Prophecy, wrote Books of three several sorts, viz. 1 Historical, 2 Dogmatic or Doctrinal, and 3 Prophetical. The Hebrews thus distinguish the Books of the Old Testament. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah i. e. The Law. viz. the five books of Moses. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebi●m i. e. The Prophets. The Prophets they distinguish into two sorts, viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebiim Rishonim i. e. The former Prophets; perhaps so called because they treat of the first Prophets, These are four, viz. joshua, judges, Samuel and Kings. And 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebiim Acharonim i. e. the later Prophets; which they reckon up in four Books also. viz. Isaiah, jeremiah, Ezekiel, and the twelve minor Prophets which were anciently, joined all in one volume, lest they through their smallness should be lost; That phrase seems to favour this, It is written in the Book of the Prophets, Act. 7.42. the Prophet Amos being cited, which is one of the Minor, or lesser Prophets. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The writings; by way of emphasis. See the Reason hereof in Rivet. Isag. ad sucr. scrip. c. 29. Sect. 16. The Greek calls these Books, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Hagiographa i. e. The holy writings, upon some such ground. Of this sort are eleven in this order in Hebrew, Ruth; Psalms; job; Proverbs; Ecclesiastes; Song of Songs; Lamentations; Daniel; Esther; Ezra; Chronicles; under Ezra comprehending Nehemiah, which sometimes is called the second of Ezra, and the two Books of the Chronicles being reckoned as but one Book.  
But the former Distribution of the PROPHET'S books into ¹ Historical, ² Doctrinal, and 3 Prophetical, (being both more consonant to the matter of these books, and to the method of our Bibles) shall here be followed.  

I. HISTORICAL BOOKS.  
THE HISTORICAL BOOKS of the Prophets Relate the History of the Jews, and of the Church of God among them, from the death of Moses, which was, when he was one hundred and twenty years old, Deut. 34.7. joseph Ant. l. 4. c. 3. In 2493 year of the world; Helvic. until the Period of the Persian Monarchy, possessed by Alexander the Macedonian, called Alexander the great, who conquered the Persians, and got Dominion of Asia, about Ann. 3614 after the world's Creation, Helvic. in Chronolog. So that these Books contain an History of about 1121 years' continuance.  
Of this History of the Jews, and of the Church of God, there are two Principal Parts or Periods; viz. 1. Of the Israelites Entrance into the promised land. 2. Of their Government and Condition, after that entrance.  

Joshuah.  
1. Israels' entrance into the promised land, is described in the Book of JOSHUAH. So called from the chief subject handled therein, viz. The Acts of joshuah, the successor of Moses, the Governor and chief Captain of Israel, under whose conduct they conquered the Land; Divided it by Line and Lot among the Tribes; and possessed it, according to all Gods faithful promises in that behalf unto their Fathers, Josh. 21.43, 44, 45. & 23.14, 15.  
Penman of this Book some conceive to be joshuah, because it bears his name. But that Reason is not cogent; ¹ partly because the Books of judges, Ruth, and Kings, bear their name, yet not Penned by them: ² partly because the denomination of this Book is rather from the Subject matter, than the Author. Other think Eleazar the Highpriest (whose death is recorded josh. 24.33. Gathered together the chief materials of which this Book is compiled. It being the Priest's duty, to leave upon Record all memorable Ecclesiastical affairs for the benefit of after ages, and propagation of Religion. This more probable: but not certain. Alsted. Praecog. Theol. l. 2. c. 119. johan. Calvin. Argument. in Lib. josuae.  
This book contains an History of almost eighteen years. viz. From the death of Moses to the death of Joshuah. jun. Arg. in lib. jehosh. Gerh. loc. prim. de Scriptura. in exegesi. Sect. 125.  
Scope. Of this book to demonstrate Gods exact faithfulness in performing all his Promises made to the Fathers; that all his people may be encouraged to trust to him the better for ever▪ josh. 21.45. & 23.14, 15.  
Principal parts.  
In this Book is an History of Ioshuah's Life and Death.  

I. Of Ioshua's Life. Wherein consider▪ 

1. His vocation. God calls him to be Governor of Israel in Moses stead, c. 1.  
2. His Administration, both in time of war, and Peace. 

1. In time of war, Whereof is laid down; 

1. A Narration. 1. Of sending the Spies to search the Land, c. 2. 2. Of the passing thorough Jordan, where The Antecedent passages and manner of it, c. 3. The Consequents upon it. c. 4.5. 3. Of the Seiges and Victories; His first Victory over Jericho, c. 6. The impediment of his proceedings, the Accursed thing, c. 7. His manifold and happy success after removal of the Accursed thing, he conquered all the Country c. 8, 9, 10, 11.  
2. A Repetition of his warlike exploits, etc. c. 12.    
2. In time of Peace. Wherein are, 

1. The distribution of the land of Canaan, under which are described, 1 The borders of the Land, c. 13. 2 The manner of the distribution, by Lot. c. 14. 3 The parties among whom the Land was divided, viz. The Israelites c 15. to 20. 4 The menslayers, etc. c. 20 5 The Levites c. 21.  
2. The dismission and remanding of the Reubenites, Gadites & half tribe of Manasseh to their Lot on the other side jordan. c. 22  
3. The exhortation and charge of Joshuah to the people before his death, c. 23.        
II. Of Ioshuah's death, and the things immediately Antecedent, and Consequent thereto, c. 24.   
II. Israel's condition and Government after their entrance into the Promised Land. Which is Historically described, what it was. 1. Before their carrying away into Babylon. 2. During the Captivity. 3. After the Captivity.  
I. Before their carrying away into Babylon, and that either under the judges, or the Kings.  
I. Under the judges.  
And here we have two Histories, viz. One Common and General: Another Particular.   

Judge's  
I. THe Common or General History, is the Book of JUDGES, so called, not from the Authors of it, but from the subject matter of it, in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shophtim, i. e. judges.  
Penman of this Book the Hebrews think to be Samuel. Alsted. Praecog. Theol. l. 2. c. 119. O●hers think that every judge recorded the things acted in his own days respectively: and that Samuel, or Ezra, or jeremiah, or King Hezekiah, (whose men copied out some of Solomon's Proverbs, Prov. 25.1.) collected and digested them into one volume. Hugo Cardinal●s in Prologue. in hunc. lib.  
This book contains an History of Israel's Polity, and the state thereof from the death of joshuah, till the Priesthood of Eli. How during that time Israel oftimes Apostatised from God, for which God delivered them into their enemy's hands; but upon their conversion to him, he saved them by judges raised up from among their Tribes, out of their enemy's hands. It is an History of about 299 years, which may be thus computed.  
From Ioshuah's death, to Othniel's 40 y. 
judg. 3.11.  From Othniel's death to Ehuds and Shamgar's 80▪ y. 
3.30.  Thence to Deborah's death 40 y. 
5 31.  Thence to gideon's death-40 y. 
8 28  Thence to Abimilech's death 3 y. 
9 22.  Thence to Tholah's death 23 y. 
10 2  Thence to Iair's death 22 y. 
10 3  Thence to Iephte's death 6 y. 
12 7  Thence to Ibzan's death 7 y. 
12 9  Thence to Elon's death 10 y. 
12 11  Thence to Abdon's death 8 y. 
12 14  Thence to Samson's death-20 y. 
16 31   
Scope of this book, to show what happy Haleyonian days Gods Church enjoys under pious magistrates. How severe God is against the sins, especially the idolatry of his own people: and yet how he remembers mercy in midst of severest judgements.  
Principal parts. This book being a Glass discovering Israel's calamity, and the cause thereof their sin. Describes their sin; 

I. As General, Universal and Common to all the tribes, viz. by the 

1. Kind's or sorts of their sins. 

1. Negligence in driving the Canaanites out of the land. c. 1.  
2. Perfidiousness, in Apostatising from God to Idols. c. 2.    
2. Effects or fruits of their sins. viz. Five several oppressions by their enemies, i. e. 

1. Syrians, c. 3.  
2. Canaanites c. 4. and 5.  
3. Midianites, where of Gideon's 1. Call. c. 6. 2. Acts Polemical c. 7. and Political. c. 8. 3 Successor, Abimilech c. 9  
4. Ammonites. Here 1. The cause and effect of the oppression, Israel's Apostasy and Repentance c. 10. 2. The Remedy. viz. war undertaken against Ammonites c. 11. Ephraimites. c. 12.  
5. Philistines. Samson being avenger: Samsons Birth c. 13. Prosperity c. 14. adversity c. 15. and death c. 16. are at large delineated.      
II. As special viz. 1. Idolatry, Of one family c. 17. Of the Tribe of Dan c. 18. 2. Lust of uncleanness, Perpetrated, c. 19 Punished c. 20, 21.     

Ruth  
TWO THe particular History under the judges, is the Book of RUTH, so styled from RUTH the Moabitesse, a Gentile (Moab being one of the incestuous sons of Lot Gen. 18.) concerning whom this Book treats, especially of her marriage with Boaz, whose Pedigree, by a Prophetic spirit, is brought down to K. David, Ruth 4.18. to the end, Ruth bearing to Boaz, Obed; the Grandfather of David, of whom according to the flesh Christ came, Matth. 1.5, 6. The Chald. Paraphrast thinks that Ruth was the daughter of Eglon King of Moab, but that is not proved by any Scripture, nor is it likely that a King's daughter would marry a Stranger, and leave her native Country to seek bread in another land, saith Gerh. Augustine refers the time of this History, to the Beginning of the Kings. Aug. l. 2. the Doctrine. Christian. c. 8. joseph. l. 5. Antiq. and Hugo Cardinalis refer it to the time of Eli, the Priest. D. Kimchi in c. 1. Ruth. and other of the Rabbins (as some note) conceive; That, Boaz who married Ruth, was that Judge which is called Ibzan Judg. 12.8. who immediately succeeded jephte. junius and Tremellius comparing this History of Ruth with Matth. 1.5. are of opinion, that this History fell out in the days of Deborah. Annot. in Ruth 1.1.  
But it's certain it fell out in the time of the judges, Ruth 1.1. though the particular time perhaps cannot so punctually be demonstrated.  
Penman of this History is not certainly known. Hebrews think Samu●l penned it. Alsted. in Praecog. Theol. l. 2. c. 119.  
Many Writers annex this Book of Ruth as an Appendix to the Book of judges, as they do the Lamentations, to the Prophecy of jeremiah. Andr. Rivet. Isag. ad sacr. Script. c. 29. p. 501.  
Scope of this Book. To delineate part of the Genealogy of Christ, Ruth 4.18. etc. compared with Mat. 1.5.6. And to show that salvation by jesus Christ belongs to sinners of the Gentiles, as well as to the jews: Christ deriving his line not only from jews, but also from Gentiles and sinners, for the raising up of their Hope and Consolation in him.  
Principal parts. In this History are described.  

1. ruth's Distress in her widowhood c. 1.  
2. ruth's Deliverance from this distress, which is 

1. Inohoate. 1. By her gleaning in Boaz his field with his approbation, c. 2. 2. By her lodging at Boaz his feet in the threshing floor at her mother's appointment, he being a near Kinsman c. 3.  
2. Consummate, By Boaz his marrying of her c. 4.     
II. Under the Kings.  
And here we have three Histories compiled in six books viz. the two Books of Samuel, the two Books of Kings, and the two Books of Chronicles, which Histories set forth the State of the Kingdom of Israel three ways. viz. 1. As the Kingdom was United of which the two Books of Samuel. 2. As The Kingdom was Divided, of which the two Books of Kings. 3. As the Kingdom was both United and Divided, of which the two Books of Chronicles. As Trelcatius in Oeconomiâ Bibliorum, well observes,: And as the matter of these Histories doth clearly evince.  
I. The UNITED State of the Kingdom of Israel, is described what it was, both under the Kings. 1. By Election. and 2. By Succession. And how it increased and flourished whilst so united.   

I Samuel  
I UNder Kings by ELECTION, The kingdom's Condition is recorded in the I. Book OF SAMUEL. So called, either from the matter or subject herein handled. viz. The History of SAMUEL, which takes up a great part of the Book. As Alsted. in Praecog. Theol. l. 2. c. 120. Or also from the instrumental efficient cause, or Penman of this of this Book, Samuel being supposed to have penned this Book, till c. 25. David the rest. Gloss. ordinar. junius and Trem. are of opinion, that Samuel had a great share in penning of these two Books that bore his name; and that Nathan the Prophet, and Gad the Seer penned part thereof, from that intimation, 1 Chron. 29.29. which words of Samuel, Nathan and Gad seem to be the two Books of Samuel, penned by them three. jun. in Annot. in 1 Chron. 29.29. By the Greek and Latin, it is also called the 1. Book of Kings, because the later part of it contains the History of Saul, the first King of Israel.  
This history treats of the last Judges, viz. Eli, and Samuel, and of the first King, viz. Saul. Declaring when and upon what occasion the Lord changed the government by judges into a Regal government, viz. In days of Samuel, and upon occasion of the extreme wickedness of both Elye's and samuel's Sons, c. 1. to 9 As also how Saul carried himself both in life and death: and how God prepared David for the Throne, Saul being rejected. It is an history of about 80 years' continuance. viz. Under Ely 40 years, 1 Sam. 4.18. And under Samuel and Saul 40 years, Act. 13.21.  
Scope. To discover man's mutability, but God's immutability in all the Revolutions and alterations of Families, and Commonwealths: viz. In their Constitution, Administration, and Alteration.  
Principal parts.  
This book treats of the affairs of Israel under a double kind of civil Government, 

I. Aristocratical under Samuel the Prophet and Judge. Whose, 

1. Birth is recorded, c. 1.  
2. Calling. Where, of Eli his Predecessor, and of his Sons; whose I Grievous sin is recorded, c. 2. II. Severe punishment is, 1, Foretold by Samuel. c. 3. 2. Inflicted by God. where, of the war, Acted c. 4. Finished, where we have a description. 1. Of the Philistines punishment, c. 5. And of their restoring the captivated Ark, c. 6. 2. Of Israel's Repentance, c. 7.    
II. Monarchical, under a King. 

1. To be elected, what a one he was like to be, c. 8.  
2. Actually elected, what a one he proved; evidenced, in Saul, David▪ 

1. Saul, described. 1. As elected, where are laid down his calling, c. 9 Unction, c. 10. Warlike success, c. 11. 2. As rejected. The causes of which rejection are recited, viz. 1. The people's sin, c. 12. 2. Saul's unbelief, c. 13. Rashness in judging, c. 14. And disobedience, c. 15.  
2. David. Touching whom are declared, His 

1. Election. Where note 1. His call, c. 16. 2. His Preparatory 1 conquest of Goliath c. 17. 2 Advancement into Saul's family, c. 18.  
2. Ejection. David being exiled. 1. In his own Country, c. 19, 20. 2. Out of his Country, c. 21. to 30.  
3. Advancement. 1. By his Victory, c. 30. 2. By Saul's Death, c. 31.           

TWO Samuel  
TWO UNder Kings by SUCCESSION. In this respect the kingdom's state is declared in the II. of SAMUEL. So called for Reasons formerly mentioned. It's also by the Greek and Latin styled The second Book of Kings, because therein the History of David the second King of Israel is continued.  
This is an History of about 40 years' continuance, 2 Sam. 5.5. An History of David's Kingdom. may well be called The Annals of David.  
Penman; some think to be the Highpriest; or some Disciple of Samuel, who yet for honour's sake gave the Book his Master's name. Alsted. Praecog. Theol. l. 2. c. 120. But rather it is probable that the latter part of the I. Of Samuel; and this whole Book of the II. Of Samuel, were Penned by Nathan the Prophet, and Gad the Seer. 1 Chron. 29.29.  
Scope. To declare God's Faithfulness in delivering of his own from distresses. That divers great infirmities are incident to God's uprightest servants. And That (like checkerworke) their prosperity is intermingled with crosses and calamities.  
Principal Parts. In this Book; (which is a description of David's Kingdom) we have a Narration of David's 1 Life and 2 Death.  

I. David's Life is represented as it was 1 Glorious; and as it was 2 Ignominious. 

1. As it was Glorious in his Royal inauguration. Where consider things, 

1. Antecedent viz. 1. His mourning for Saul's death, c. 1. 2. His return into Judea, c. 2. 3. His war with the House of Saul, c. 3.4.  
2. Concomitant. He is confirmed King by all Israel, c. 5.  
3. Consequent, viz. 1. Ecclesiastical, as His fetching up the Ark to Zion c. 6. His purpose of building God an House, c. 7. 2. polemical or warlike, c. 8. 3. Political, or civil, c. 9, 10.    
2. As it was Ignominious; and that 

1. By his sins, Adultery and Murder, committed c. 11. corrected c. 12.  
2. By his sorrows. 

1. Private, 1. In Amnon, by his Incest, c. 13. 2. In Absolom, where are declared, his Restitution, c. 14. His Sedition begun c. 15. Continued c. 16. Concluded, c. 17, 18, 19  
2. Public. 1. Sedition of the people, c. 20. 2. Famine three years, c. 21.        
II. David's death. Occurrents Antecedent thereunto. 1. His gratulatory and laudatory Psalm, c. 22▪ 2, His sweet Swan-like Song, and Testament, c. 23. 3. The Pestilence upon his numbering the people, c. 24.   
II. The DIVIDED state of the Kingdom of Israel, and how upon that division it decreased and came to ruin, is laid down in the two Books of Kings.  
This d●vision and decay of the Kingdom is laid down two ways. 1. According to the causes and Beginnings thereof. 2. According to the Progress thereof.   

I Kings  
I. ACcording to the causes, and first beginnings of this Division and decay thereupon ensuing. These are set forth in the I. of KINGS. This book is styled in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Melacim. i e. 1. Of Kings. By the Greek and Latin the III. of Kings. The history of the Kings both of judah and Israel, being the subject matter of the book.  
In this book the causes and first beginnings of the Kingdom's division and decay are laid down, partly by way of Opposition of the flourishing state of David's kingdom united under Solomon, c. 1. to c. 11. Partly by way of Exposition of the occasions (viz. Solomon's sins, God's justice, Solomon's death, c. 11.) and of the first beginnings of the division and decay of the kingdom under Rehoboam, to whom only two Tribes were left subject, judah and Benjamin, 1 King. 11.21. And under jeroboam to whom the other ten Tribes revolted: and afterwards under their successors severally. So that in this book are the Acts of five Kings of judah after Solomon, viz. Rehoboam, ●bijam, Asa, jehoshaphat, jehoram: and of eight Kings of Israel, viz. jeroboam, Nadab, Baasha, Elah, Zimri, Omri and Tibni, Ahab, Ahaziah.  
This is an history of 118. years' viz. Under Solomon 40 years, 1 King. 11.42. Under the rest of Kings of judah, 78. years, for Rehoboam Reigned 17 years. 1 King. 17.31.— Ab●jam 3 years. 1 King. 15.2.— Asa, 41. years. 1 King. 15.10.— jehoshaphat, 17. years. 1 King. 22.51.— In all 118 years.  
Penman of this book, and also of the second book of Kings is conceived not to be any one man, but divers. Though the Hebrews would have them to be written by jeremiah. Others think that the Church's history, which was written by divers, was digested and collected into volumes, either by E●ra; Gerh. loc. Com. 1 de Scriptura. in Exegesi. §. 129. Or by the chief Priests and Prophets as the Churches Pub. Actuari●s. Alsted Proecog. Theol. l. 2. c. 120. However, it seems evident, that the beginning of 1. of Kings, touching Solomon's Reign, was written by Nathan, Abijah and Iddo, 2 Chron. 9.29. See jun. in loc. And other parts by jehu son of Canani, 2 Chron. 20.3. See jun. Annot▪ ibid. And by the Prophet Isaiah, (as junius thinks▪) partly in his Prophecy, partly in the Book of Kings, 2 Chron. 26.22.  
Scope. To show how the Piety of Kings, preserves their kingdoms in unity, and flourishing Prosperity: But the sins and wickedness of Kings, especially their idolatry, whereby they divide themselves from God, brings Divisions into their Kingdoms, and consequently ruin upon themselves, their families and Dominions.  
Principal parts, might be pointed out, according to the periods of every several King's reign, but rather thus. This book contains the increase and decrease of the kingdom of Israel.  

I. Increase of the Kingdom under Solomon; whose Life and Death are recorded. 

1. Solomon's Life. Therein consider his 

1. Election, c. 1, 2.  
2. Administration or Government of the Kingdom, where note 1. His great Prudence, c. 3, 4. 2. His Magnificence in Building, The Temple, c. 5, 6, 8. His own house, In Lebanon, c. 7. The King's house more public, c. 9 3. His condition, Prosperous, c. 10. Adverse, c. 11.    
2. Solomon's death, c. 11.    
II. Decrease of the Kingdom once Divided; and this under 

1. The Kings of judah 1. Rehoboam, c. 12, 14. 2. Abijah, c▪ 15.3. Asa, c. 15. 4. jehoshaphat. c, 22. 5 jehoram, c. 22. ver. 50.  
2. The Kings of Israel contemporary to the Kings of judah, viz. 1. jeroboam c. 12, 13, 14. 2 Nadab, c. 15. 3. Baasha, c. 16.4. Elah, 5. Zimri 6. Omri, c. 16.7. Ahab. 1 whose stock is recorded, c. 16. from ver. 28. 2 Whose prosperous state is declared, In respect of Elijahs Presence. Here are considered, Elijah's ambassage to the King, c. 17, 18. Elijah's exile, c. 19 In respect of Ahabs double victory, c. 20. 3 Whose Acts and manners are described, c. 21. 4 Whose Death is delineated, c. 22. 8. Ahaziah, c. 22. ver. 51. etc.      

TWO Kings  
2. ACcording to the Progress and Growth of the Kingdom's division, and the miserable calamities, growing and increasing thereupon, This is related in the 11. of KINGS called in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. Melacim, i. c. The second of Kings, By the Greek and Latin, The IV. of Kings. The History of the Kings being still continued in this Book.  
This Book is an History of about 320. years, under 12. Kings of Israel, and 16. Kings of judah.  

Under 12. Kings of Israel, 162 years.  
Ahazia 1 year. 1 Kings 22.52.  
joram 11 year. 2 Kings 3.1. & 8.25.  
jehu 28 year. 2 Kings 10.36.  
jehoahaz 17 year. viz. 15 alone, and two with his son, 2 Kings 13.1.10.  
joash 16 year. 2 Kings 13.10.  
jeroboam 41 year. 2 Kings 14.23.  
Zechariah 6 months 2 Kings 15.8.  
Shallum 1 month 2 Kings 15.13.  
Menachem 10 year. 2 Kings 15.17.  
Pekachijah 2 year. 2 Kings 15.23.  
Pekah 20 year. 2 Kings 15.27.  
Hosheah who reigned 18 y. viz. 9 y. free. 2 Kings 17.1. and 9 y. a tributary to the King of Assyria, by whom at last he was carried captive, ver. 6.   

Under 16 Kings of judah, 320 year.  
jehoram 12 y. viz. 8. alone, and 4. with his father jehoshaphat 2 Kings 8.17.  
Ahazia 1. y. 2 King. 8.26.  
Athalia 6 year, 2 Kings 11.3.  
joash 40. y. 2 King. 12.1.39. junius.  
Amaziah 29 year 12 of which in exile,— 2 Kings 14.2.  
Azariah or Vzziah 52. year. 2 Kings— 15, 5.  
jotham 16. year. 2 King 15.33.— 15. year jun.  
Ahaz 16. year, 2 Kings 16.2.— 14. year jun.  
Hezekiah 29. year, 2 King. 18.2.  
Manasses 55. year, 2 King. 21.2.  
Ammon 2 year, 2 Kings 21.19.  
josiah 31. year. 2 King. 22.1.  
joahaz 3. months. 2 Kings 23.36.  
Ichoiakim 11 year, 2 Kings 23.36.  
Ichoiachin three months. 2 Kings 24.8  
Zedekiah 11. year, 2 Kings 24.18.  
Thence till jehoiakins advancement, 26. year, 2 Kings 25.27, 30.   
Penmen of this 11. of Kings, See in Penmen of 1. of Kings.  
Scope; to delineate God's verity in his Promises and Threats, together with his severity in his judgements. The continual Revolution of Families and States, The mischief of sin, especially in Magistrates, dividing them and their people from God, and consequently themselves amongst themselves, till both Kings, people and Kingdoms be ripe and ready for desolation.  
Principal parts, may be considered either according to the Reign of the several Kings of Israel and judah, as afore. Or as followeth; This Book declareth.  
The state of the Kingdoms of Israel and judah; together with their defection and declining, 

1. Severally of the Kingdom of Israel under 1. Ahaziah, c. 1.2. 2. joram, where of Elishah's miracles, c. 3.4.5. Oracles or Prophecies, c, 6.7.8.  
2. Jointly of Israel and judah, paralleled as it were together, c. 9 to 18.  
3 Severally of the Kingdom of judah, whose 

1. Weakening, is recorded 1. Under a good King Hezekiah, c. 18. 19.20. 2. Under a bad King Manasseh, c. 20.21.  
2. Reparation is endeavoured by josiah, c. 22.23.  
3. Subversion is 1. Begun c. 23. 24. 2. Accomplished c. 25.      
III. The UNITED and DIVIDED State of the kingdom is laid down in the two Books of Chronicles, with some further Additions and Amplifications to the former Histories. This is done two ways.   

I Chron.  
1. according to the UNITED State of the kingdom in I. OF CHRONICLES, so called because the Acts of former times are herein Recorded, or Chronicled. In Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dihre Haijamim, i. e. THE WORDS OF DAYS, because they are as a Sacred DIARY; reporting the Acts and Occurrents in the Church of God, and Civil States both Domestic and Foreign. Munsterus not unfitly styles them Libros Annalium, i. e. The Books of Annals. Annals barely declaring matters of fact for divers years in order; as, Gellius notes l. 5. N. A. c. 18. These two Books are the CHURCH'S ANNALS. In Greek these two Books are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bibloi Paralipomenon, i. e. The Books of things omitted: or, THE BOOKS OF REMAINES: because some things omitted, or not fully described in the Pentateuch, joshuah, judges, Ruth, Samuel and Kings, are here Summarily explicated, and supplied.  
This I. of Chron. Principally insists upon the History of David, Relating his Genealogy from the first Adam and so forwards towards the second Adam; wherein the 12. tribes and their families, etc. are recorded c. 1. to 10. And his famous Acts c. 10. to the end of the Book; so that this Book is a Compendious Chronology of all the former Books to the Books of Kings, of things from the world's Creation, till about the year 2985. viz. of 

Genesis— 2368 y. All which have been above particularly explained and demonstrated. So the I. of Chronicles is the longest History of any one Book in the whole Bible.  
Exodus 142. y. All which have been above particularly explained and demonstrated. So the I. of Chronicles is the longest History of any one Book in the whole Bible.  
The other Books of Moses 39 y. All which have been above particularly explained and demonstrated. So the I. of Chronicles is the longest History of any one Book in the whole Bible.  
Joshuah 17. almost 18 y. All which have been above particularly explained and demonstrated. So the I. of Chronicles is the longest History of any one Book in the whole Bible.  
Judges— 299 y. All which have been above particularly explained and demonstrated. So the I. of Chronicles is the longest History of any one Book in the whole Bible.  
I. Of Samuel 80 y. All which have been above particularly explained and demonstrated. So the I. of Chronicles is the longest History of any one Book in the whole Bible.  
II. Of Samuel 40 y. All which have been above particularly explained and demonstrated. So the I. of Chronicles is the longest History of any one Book in the whole Bible.    
Hierom calls the Chronicles, Instrumenti veteris Epitomen, etc. The Epitome of the Old Testament; and that it is of such Consequence, that whosoever would arrogate to himself the knowledge of the Scriptures without it, doth but mock and abuse himself. Hieronym. in Ep. ad Paulin. And again styles it, Totius divinae Historiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. The Chronicle of the whole Divine History. Hier. in Prologue. Galeat.  
Penman of this and the second Book is uncertain. R. Salomo. R. D. Kimchi, think it was Ezra. Saith Alsted in Praecog. Theol. l. 2. c. 120. junius also is of the same judgement. jun. Annot. in 1 King. 11.41. and in his argument before 1 Chron. The Argument that generally inclines them all to this opinion, is, That the same words which are used in the close of the Chronicles 2 Chron. 36.23. are also used in the beginning of Ezra. Ezr. 1.1, 2, 3.  
Scope. The primary Scope of this Book seems to be this; Clearly to describe the Line and Genealogy of CHRIST, the Messiah promised to David, Abraham, and Adam: That when in fullness of time Christ should be revealed and performed; the Church might infallibly know, that he was the Promised SEED OF THE WOMAN.  
Principal Parts. This first Book of Chron. describes the Israelitish kingdom in its 1 Foundation, and 2 Administration.  

I. Foundation. Where, of 

1. The General Genealogy of all Nations from Adam to jacob, c. 1. Here is a Chronicle of 

1 The Pentateuch.  
2 joshuah.  
3. judges.    
2. Particular Geneal of the Nation of Israel by the twelve Tribes, c. 2. to 9 Here is a Chronicle of 

1 The Pentateuch.  
2 joshuah.  
3. judges.      
II. Administration under. 

1 Saul, whose 

1 Genealogy is in c. 9  
2 Death c. 10.    
2 David whose 

1. Kingly condition, c. 11, 12, 14.  
2 Acts 

1 Sacred, restoring God's ●orship, in respect of the 

1 Place, c. 13, 15, 17, 22.  
2 Persons ministering in the 

1 Tabernacle c. 16  
2 Temple, c. 23. 24, 25, 26 Here is a Chronicle of the two Books of Samuel.      
2 Polemical or Martial, c. 18, 19, 20.  
3. Political, c. 21.27.    
3. Death, c. 28, 29. where is declared how David before his Death in a Solemn Assembly at jerusalem took his leave of his Kindred. Set Solomon or his Throne, after he had given him Directions about the Temple, and himself with his Princes had offered willingly towards the building of it.        

TWO Chron:  
2. ACcording to the UNITED and DIVIDED state of the kingdom in the TWO of CHRONICLES. So called for the reasons formerly alleged.  
This book relates the history of the Israelitish State from the beginning of king Solomon's Reign, till their return from the Babylonish Captivity, which fell out about the first year of Cyrus' king of Persians. Setting down both the union and flourishing condition of the kingdom, under Solomon. but the division and decay of the kingdom thence ensuing, till it came to utter ruin. So this book contains an History of about 472 years.  

From Solomon to carrying away of jechonias, 401. As Jun. and Tremell. compute.  
In the Captivity,— 70 As Jun. and Tremell. compute.  
Under Cyrus the Persian,— 1. As Jun. and Tremell. compute.   
So that this book is an Epitome or Chronicle of the two Books of Kings, with Additions. If we consider the books of Samuel, Kings, and Chronicles, all together, they contain an Historical Narration, How the kingdom of Israel 1 Began under Samuel: 2 Increased under David: 3 Flourished under Solomon: and 4 Failed under Zedekiah; thus it endured almost 565 years.  
Penman, see in 1. of Chron.  
Scope, For substance the same with that of the two books of Kings.  
Principal parts.  
This book contains an Historical Narration of the kingdom of Israel's, 

I Flourishing, or increase under King Solomon. Touching Solomon are recorded, his 

1. Virtues, c. 1.  
2. Buildings. 

1. Sacred, viz. The Temple, where, 1. His preparation for it, c 2. 2. His extruction or building of it, viz. Of the Temple, containing▪ c. 3. And of the Holy utensils, contained in it, c. 4. 3. His Dedication of the Temple, partly by Dedicated things, especially the Ark brought into the Temple c. 5. Partly by praise and prayer, c. 6. Partly by Sacrifice, c. 7.  
2. Civil, viz. Several Cities which he builded, c. 8.    
3. Condition and Death, c. 9    
II. Fading, or decrease under the following Kings of judah and Israel (the kingdom being divided) till the return from Captivity in the Reign of Cyrus. Where note five concussions of shake of the Kingdom under these ensuing Kings. viz. 
Rehoboam, 
c. 10, 11, 12  Abia, 
c. 13  Asa, 
c. 14, 15, 16  Jehoshaphat, 
c. 17, 18, 19, 20  Jehoram, 
c. 21  Ahaziah, 
c. 22  Joash, 
c. 23, 24  Amaziah, 
c. 25  Uzziah, 
c. 26  Jotham, 
c. 27  Ahaz, 
c. 28  Hezekiah, 
c. 29, 30, 31, 32  Manas●eh, 
c. 33  Amon, 
c. 33  Josi●h, 
c. 34, 35  Joahaz, 
c. 36.  Jehoakim, 
c. 36.  Jechoniah, 
c. 36.  Zedekiah, 
c. 36.      
II. After the people of Israel's CAPTIVITY in which regard we have their REDUCTION, or bringing back from the Captivity of Babylon Hystorically declared: And that two ways. 1. According to the truth and manner of it. 2. According to the fruit and event of it.   

Ezra.  
1 THe truth and manner of God's peoples RETURN FROM BABYLON, is contained in the book of EZRA. So called from Ezra the Penman of it; whose Acts also are the chief subject-matter of it. Some count and call Ezra a Prophet. Lactant. lib. 4. Iust. c. 11. but Augustine doubts whether he may be called a Prophet, Aug. l. 18 de Civit. Dei c. 36. Hierome saith he was josedech, whose son was jesus the Highpriest. See Ludovic. Viu. in Lib. 18 de Civit. dei. c. 36. But how can he be denied to be a Prophet, when Christ himself styles all the books of the Old Testament Moses and the Prophets, Luk. 16.29.31?  
This is certain, Ezra was a Priest, Ezr. 7, 11, 12. He was of the house and lineage of Aaron; see his pedigree, Ezr. 7.1.2, 3, 4, 5. A most expert and ready Scribe in the Law of Moses, Ezr. 7.6, 10, 11. He was sent with Commission by Artaxerxes from Babylon to jerusalem, etc. ver. 11. etc.  
Zerubbabel restored the Temple: Ezra the worship of God: Nehemiah the City jerusalem.  
This book, and that of Nehemiah following, are by the Hebrews, reputed as but one volume, and that is called by them the I. of Ezra, this the II. of Ezra. Hieronym. in Epist. ad Paulin. and Lactant. Instit. l. 4. c. 11. The Greek and Latin divide them (as our English) into two books, the former being ascribed to Ezra, the latter to Nehemiah. The Book of Ezra, in Order well follows the Chronicles; for the very words which conclude the Chronicles, 2 Chron. 36. last, do begin this Book of Ezra, Ezra 1.1, 2, 3. not only intimating, that Ezra was probably Penman of them both, but also that in this Book the History is continued. In Ezra is declared the jews return from Babylon. And it is an History for about 146. years, viz. From the Edict of Cyrus, to the nineteenth year of Artaxerxes Mnemon. As junius computes, of 
Cyrus and Cambyses 
9  Magis 
1  Darius Histaspis 
36  Xerxes 
22  Artaxerxes Longimanus 
40  Darius Nothus 
19  Artaxerxes Mnemon 
19    
Scope. To evidence how punctually faithful and alsufficiently able God is, in performing of his Promises to his Church and people in their season, touching their deliverance and Restauration, against all impediments, improbabilities and seeming impossibilities. For he made Cyrus an heathen King his shepherd, and nursing father to his Church, to bring them out of Babylon, wherein they were as helpless and hopeless, as dead bodies or dry bones in a grave. Ezek. 37. 2, 3, 11, 12, 13. To build the Temple and jerusalem, Isa. 44. 28. and 45. 1. etc. compared with Ezra 1.1, 2. etc.  
Principal parts. In this Book are laid down, touching the Jews return, 

1. The causes of their return from Babylon, viz. 1. Instrumental, Cyrus his Grant, c. 1. 2. Material, Persons returning, c. 2. 3. Final, the Restauration of the Temple, and worship of God, c. 3.  
2. The Impediments of their Return, 1. Recited, viz. The Samaritans. c. 4. and the Ruler of Canaan, c. 5. 2. Removed, by the Renewing of Cyrus his Edict, c. 6.  
3. The success of their Return, where are described, 1 Ezras Commission, c. 7. 2. His execution of his Commission, c. 8. 3. The Reformation of mixed marriages, which are Described, c. 9 Abolished, c. 10.     

Nehemia:  
II. THe Fruit and Event of the Jews RETURN FROM BABYLON, is laid down in the Book of NEHEMIAH. So called, 1 partly because Nehemiah was Penman of it, Neh. 1.1. 2 Partly because the Acts of Nehemiah are the Principal subject-matter of the Book, Nehemiah being the great Repairer & Restorer of the holy City jerusalem. It is by some called the II. of Ezra; because the History begun by Ezra touching the jews return from Babylon is here continued. Nehemiah is supposed to aeb the same who is called the Tirshatha Ezr. 2.63. So Munsterus. Neh. 8.9. which signifies, a Cupbearer, Gerh. exeg. in loc. 1. the Scrip. §. 132. but in the Chaldee tongue is a Title of Dignity and Honour. R. Aben Ezra. saith Gerh. Translated Legatus Regis; i. e. The King's legate, Ambassador or Commissary. by jun. & Trem. (who yet interpret this rather of Shazbazzar, whom many think to be Zerubbabel:) In the margin of our English Bibles it is rendered, Governor. He was the son of Hachaliah, Neh. 1.1. and Cupbearer to King Artaxerxes, in the twentieth year of his Reign, Neh. ●. 11. and 2.1. The king's Palace was at Shushan, Neh. 1.1. that being the Metropolis of Persia, which Darius Hystaspis built. Plin. N. H. l. 6 c. 27.  
In this Book are declared the happy fruits of the Jews return both in reference to the Politic and Ecclesiastic state. It contains an History of about 55 years, as Gerh. Loc. Com. Supradict. & junius in Annot. show. viz.  
From the twentieth year of Artaerxes Mnemon Neh. 2.1. 
24  Thence of Darius Ochus 
23  Thence of Asrenes 
3  Thence of Darius the last 
5   
Scope, To let us know how deep and desperate the distresses of the Church may grow, before God will restore her. How difficult, slow and perplexed a work the work of Reformation is, both by reason of adversaries to be opposed, and Public corruptions to be removed. How easily and wonderfully God can bring Reformation to perfection against all impediments whatsoever, when he is resolved to carry it on. What excellent and useful instruments, pious and faithful Magistrates are for the accomplishing both of Civil and Ecclesiastical Reformation; Nehemiah being a lively Pattern of a true Reformer indeed.  
Principal parts. This Book sets forth the Restauration of Jerusalem, and this By.  

I. Reparation of the walls, gates and buildings where consider 

1. The cause of it. 1. Principal God▪ c. 1. 2. Instrumental, Nehemiah, c. 2.  
2. The work itself. 1. Begun. c. 3. 2. Hindered by impediments; external. c. 4. Internal. c. 5. Mixed c. 6. 3. Perfected. c. 6.    
II. Reformation both of the state Politic and Ecclesiastic, c. 7. to 13. Hereunto appertain. 1. The Custody of the City. The Number of the Captives that returned, (viz. 49942. Neh. 7.66.67.) and the Oblation c. 7. 2. A Description of two Festivals. c. 8. 3. The people's public repentance in a Solemn Fast, testified by a Solemn Covenant made and subscribed for Reformation c. 9, 10. 4. The inhabitants of jerusalem, viz. Rulers, Volunteers, and men chosen by lot. c. 11. 5. The number and offices of the Priests: with the Dedication of the walls of jerusalem, c. 12.  
III. Correction of such corruptions and miscarriages, as had risen in judea, in Nehemiah's absence▪ c. 13.    

Esther.  
III. Under the JEWS CAPTIVITY in Babylon, and other places out of judea; The condition of the Church is described in the Book of ESTHER; styled by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 megillath Esther, i. e. The volume of Esther, so denominated from Esther the Queen a jewesh, whose faithful service, done for the oppressed Church and people of God in extremity of straits, is the primary subject of this Book. Some writers exclude this Book out of the Canon of Scripture, as Melito in Eusebius, lib. 4. c. 25. Athan●sius in Synopsi. and Nazianzen. in Carm. de Script. But the Hebrews and primitive Christians with other writers unanimously receive it as part of the Canon.  
Penman is not so unanimously determined upon among Authors. Some thinks it was written by the men of the great Synagogue. R. Moses is said to be of this opinion. Or by joachim the Priest, son of jesus the Highpriest. Philo judeus in Chronol. Or, by Mordecay, as is conjectured partly from chap. 9.20, 23. As The Latin Fathers. The ground of whose conjecture seems to come short. Or by Ezra or Nehemiah, who wrote the two former Histories of the Church of like Nature. Isidorus. Alsted. Praecog. Theol l. c. c. 120. But Eusebius in his Chronicles, supposeth that the Penman was after Ezra.  
This Book contains an History of the Church under the Reign of Ahashuerus King of Persia, from the third year of his Reign, Esth. 1.1, 2, 3. till the end of his Reign, viz. about 20. years (for he reigned in all about 21. or 22. years) This Ahashuerus is conceived to be Xerxes' son of Hystaspis, Ezr. 4.6. jun. Annot.  
The time of this History is thus computed.  
Ahashuerus makes his feast in his third year,— Esth. 1.3.  
Marrieth Esther, in his seventh year, Esth. 2.16.  
Haman conspires against the jews, and is hanged, in his twelfth year, Esth. 3.7. and 7.10.  
Thence Esther reigns till the end of his Reign, Mordecai being chief Governor, 10. y. Helvic. chron.  
S●ope, most lively to manifest; How singularly vigilant God is over his Church in extremest straits and deepest dangers; not only to preserve her from them, and advantage her by them; but also to return the plots of her cruel enemies upon their own heads, when they are nearest execution.  
Principal parts. This Book declares the Jews deliverance from Hamans' plot, both by what means and in what manner it was delivered.  

I. Means of deliverance, Esther advanced. Of whose advancement, here's 1. The occasion c. 1. 2. The manner of it. c. 2.  
II. The manner of the deliverance, where are laid down 

1. Hamans' cruel Plot against the Jews. c. 3.  
2. The peril ensuing upon this Plot, 1. Generally to all the Jews. c. 4. 2. Particularly to Mordecai himself. c. 5.  
3. God's countermining of haman's undermining design. 

1. By advancement of Mordecai. c. 6. 2. By ruining of, 1 Haman. c. 7. 2 Of the rest of the Jews enemies. whose slaughter was Impetrated, c. 8. Perpetrated. c. 9 3. By producing out of all an happy, prosperous quiet condition to his own people.         

II. DOCTRINAL BOOKS.  
The DOGMATICAL, or DOCTRINAL Books. Thus far of those Books which are more properly Historical; Now of the Books which were written in the same times with the former, which declare to us the will of God in a more Doctrinal way, and therefore for distinction sake called, DOCTRINAL. They are also called the Poetical Books, because it is conceived that they, or most of them in Hebrew were written in Metre, or Poetical Measures; which now are not so easy to be found out.  
These DOGMATIC Books contain in them Doctrines. 1. Of more special and particular reference to some particular individual person. 2. Or of more General reference and respect to all.  

Job.  
1. DOctrines of more special reference to a particular person▪ are laid down in the Book of JOB. so called, because that precious man job and his various condition is the chief subject-matter of the Book. Some think that there never was such a man in the world as this job of which this Book speaks: but account this book rather parabolical, then Historical. R. Moses Ben. Maimon in more Nebuchim part 3. §. 22. And Thalmud Ord. 4. Tract. 3. But this dream is sufficiently refelled by that honourable mention that is made of this renowned job in other Scriptures both in Old and New Testament Ezek. 14.14, 20. jam. 5.11.  
Who this job was, is more doubted.  
1. Some think that job came of Nahor Abraham's brother, and that he was the third from Nahor: thus; Nahor— Us— rIob; and that he lived about that time that Israel was in Egypt. Alsted. Chron. p. 100 and p. 115. and p. 502. And Hieronym. in Q. Hebr. Tom. 4. fol. 96. Seems to incline hereunto, especially, seeing job is said to dwell in the Land of Us, job 1.1. and Us was one of Nahors sons, Gent 22. ●1. But that Land seems not to have received its name of Us coetaneous to Abraham; but rather from Us son of Aram, Sem's Nephew presently after the flood, Gen. 10.23. As Gerh. well notes, in exegesi. loc▪ Com. de Scrip. §. 136.  
2. Others rather are of opinion, that job is the same which jobab King of the Idumeans, of the race of Esau Gen. 36.34. And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the name jobab into job; either from the custom of the Hebrew tongue, which ofttimes changeth one letter for another; or from the Aramick, Idumean, or other dialect of the Country where he sojourned; or from the change of his condition in the world; while prosperous he might be called jobab, the letter being doubled; when in distress his name contracted into job. See the like in case of Abraham, Gen. 17.5. Of Naomi, Ruth 1.20.  
This latter opinion is urged by Arguments not to be neglected. 1. From the circumstances of place. jobab lived in the Land of Idumea, Gen. 36.33. job in the Land of Us, a chief tract in Idumea, job 1.1. Lam. 4.21. Hence Kings of Edom are called Kings of the Land of Us, jer. 25.20. 2. From description of their possessions, jobab had Regal Majesty Gen. 36.33. job had a Princely state, not usual to private men, job 1.1, 2, 3. And also Princely Dignity, Habit, and Office, job 29.9, 12, 14. 3. From Similitude of names. As Moses reckons up among Esau's sons, one Eliphaz who brought forth one Theman builder of a Town of his own name, Gen. 36.10, 15. So jobs History mentions, Eliphaz the Temanite job 2.11. Many Authors, as the LXX interpret. at the end of job. Euseb. demonstr. Evangel. l. 1. c. 5. Ambros. in Com. in Rom. 9 August. de Civit. dei, l. 18. c. 47. Gerh. quo supr. § 134. vid. Mercer. in Praefat in Lib▪ job & Com. in job 1.1  
Penman of this book is not certainly known. Some think it was Solomon; but that's scarce probable, job living so long before Solomon, and many Penmen of Holy Scripture intervening betwixt them. Some that job penned this book himself, because the expressions and speeches of job are laid down in such emphatical and pathetical terms. Some rather think that Moses wrote Genesis and job about the same time, viz. a little before Israel's departure out of Egypt, in the year of the world, 2452. Alsted. Chron. p. 100 R. Solomon, and other Hebrews favour this opinion.  
Scope, To evidence as in a mirror the wise, just and fatherly Providence of God to his own faithful and upright servants, even in midst of manifold, deepest, strangest and longest afflictions. Hebrews say, Iob's calamity lasted 12 months. Suidas saith, seven years.  
Principal Parts. In this book jobs threefold condition is described viz. His Prosperity, His Adversity, and his recovery out of all his distresses.  

I. jobs Prosperity, is described c. 1.1, to ver. 6.  
II. jobs Adversity, is deciphered to us. 

1. By the Occasion, variety and extremity of it, c. 1. ver. 6. to chap. 3.1.  
2. By the distemper of his spirit under the extremity of his dolours, c. 3.  
3. By the Dialogue had under his Affliction, wherein this Q. is for substance fully discussed, Whether strange, heavy, and long afflictions be infallible signs either of God's hatred, or of afflicted persons Hypocrisy? Likewise Jobs Faith, patience, courage, perseverance and commendable deportment is interwoven in the Dialogue; though now and then he discovered some infirmities. Here consider the dispute betwixt job and his three friends and the Moderatours of the Dispute. 

1. The Dispute hath in it 8 several Acts. 1. Eliphaz his first reproof c. 4.5. And jobs Answer, c. 6, 7. 2. Bildad's first reproof of job, c. 8. And jobs answer, c. 9, 10. 3. Zophar's first rebuke c. 11. With jobs answer, c. 12, 13, 14. 4. Eliphaz his second reproof, c. 15. And jobs defence, c. 16, 17. 5. Bildad's second rebuke, c. ●8. jobs answer, c. 19 6. Zophar's second reproof, c. 20. jobs answer c. 21. 7. Elephaz his third reproof, c. 22. jobs answer, c. 23, 24. 8. Bildad's third reproof, c. 25. jobs answer by showing God's Majesty, c. 26, 27, 28. and by paralleling his present calamity with his former felicity, c. 29, 30, 31.  
2. The Moderatours in this dispute are, 

1. Elihu; who first reproves jobs friends, c. 32. job himself c. 33. 2. Renders the Reasons of his reproof drawn from the Majesty of God, c. 34. 3. Exhorts job to Repentance, c. 35. 4. Returns to the description of God's Majesty, c. 36, 37.  
2. God himself who reprehends and convinceth Job of ignorance, and infirmity, by Arguments drawn from the Creation and Gubernation. 1. Of the Meteors c. 38. 2. Of other creatures, especially of the more considerable creatures, viz. The Lion, c. 39 Elephant, c. 40. Whale, c. 41.        
III. jobs recovery out of his adversity, described. 1. By his preparative to it, viz. jobs penitential confession of his sin, etc. This was the sweet fruit of the Dialogue with job. 2. By the manner of his Restitution etc. c. 42.   
2. Doctrines of more general reference unto all sorts of persons, are contained partly in david's, partly in Solomon's Books, whereof some were written originally in prose, others in Metre, Trelcat. in Oecon. Bibl.   

Psalms.  
1. IN David's Book viz. That which was (if not wholly, as some think, August. de Civitat. Dei, l. 17. c. 14. Yet) principally Penned by David, i. e. THE BOOK OF PSALMS. It is called in Hebrew, by the latter Hebrews (who gave names or Titles to Books, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepher Tehillim. i e. The Book of Hymns, or Praises: because the Divine Praises of God are the chief subject-matter of the Psalms. In the Old Testament, THE PSALMS OF ISRAEL 2 Sam. 23.1. Because penned for the use of the Israel of God. In the New Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The PSALMS Luk 24.44. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The BIBLE or BOOK OF PSALMS, Luk. 20.42. Act. 1.20. Because the Psalms are digested into one volume. The Greek calls it also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Psalter; from the Psaltery a musical instrument, used in singing of the psalms. Anciently it was called Soliloquium i. e. The Soliloquy; because it contains the Saints sweetest and secret talk with God in prayers and praises, and Gods with them in precious returns. Parva Biblia, & Summarium V. Test. i. e. The little Bible, and the Summary of the Old Testament. Luth Totius Scripturae Epitome. i e. The Epitome of the whole Scriptures. Athanas. in Epist. ad Marcel. It is a compendium of all divinity, a common shop of Medicines for the soul, an universal store-house of good Doctrines profitable to every one in all conditions. Basil in Psal. 1. By August. lib. Psalmorum Prol. it's called Tutela pueris, juvenibus ornamentum, solatium senibus, mulieribus aptissimus decor. i e. A safeguard for children, an Ornament to youth, a solace to aged men, and the fittest comeliness for women. The psalms are a jewel made up of the Gold of Doctrine, of the pearls of comfort, of the Gems of prayer. This book is a Theatre of God's works. A sweet field and Rosary of promises. A Paradise of sweet fruits and heavenly delights. An ample Sea wherein tempest-tossed souls find richest pearls of consolation. An heavenly school wherein God himself is chief instructor. The abridgement, flower and quintessence of Scriptures. A glass of divine grace, representing to us the sweetest smiling fatherly countenance of God in Christ. And a most accurate Anatomy of a Christian soul, delineating all its affections, motions, temptations, plunges with their proper remedies. Incipientibus primum efficitur elementum, proficientibus incremen●um, perfectis stabile firmamentum, totius Ecclesiae vox una. i e. It is rudiment for the young, increase for the proficient, firm establishment for the perfect, it's as but one voice of the whole Church. August. ibid.  
In a word, Quid est quod non discatur in Psalmis? Non omnis magnitudo virtutis, non norma justitiae, non pudicitiae decor, non prudentiae consummatio, non patientiae regula, non omne quicquid potest dici bonum procedit ex ipsis? Dei scientia, perfecta praenunciatio Christi in carne venturi, & communis resurrectionis spes, suppliciorum metus, gloriae pollicitatio, mysteriorum revelatio. Omnia prorsus in his velut magno quodam & communi thesauro recondita atque conferta sunt bona. i e. What is it that may not be learned in the Psalms? Doth not the greatness of all virtue, the Rule of Righteousness, the gracefulness of charity, the Consummation of prudence, the law of patience, and every thing that may be called good, flow from them? The knowledge of God, the perfect Prediction of Christ to come in the flesh, the common hope of the Resurrection, the fear of punishments, the Promise of glory, the revelation of mysteries, yea all good things are hid and heaped together in these Psalms, as in some great and common Treasury. Aug. in lib. Psalmorunt Prologue. For, if we look at the matter of the Psalms, how rich is it! Consider,  
In the Book of Psalms 

1. God dealeth with us, by 

1. Information; thence arise Psalmi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the didactical or Teaching Psalms.  
2. Exhortation; thence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Hortatory Psalms; or Admonitory Ps.  
3. Consolation; thence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Consolatory Psalms.  
4. Narration of things already past; thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Historical Psalms.  
5. Prediction, or foretelling of things to come; thence Psalmi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Prophetical Psalms.    
2. We deal with God, by 

1. Prayer; whence Psalmi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e Petitory or Praying Psalms.  
2. Praise & thanksgiving; thence Psalmi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Gratulatory or Thanksgiving Psalms.      
Penmen of the Book of Psalms are supposed by some to be many; and the Titles of divers Psalms do import as much unto us. Ten Penmen are enumerated. viz. David, Solomon, Moses, Asaph, Ethan, Heman, jeduthun, and the three sons of Korah; but Augustine thinks David was Penman of them all, de Civitat. dei l. 17. c. 14. However David penned greatest part of them, as the Titles and Testimonies in the New Testament do intimate.  
Some think that Ezra after the Babylonish Captivity, collected these Psalms, (before dispersed) into one volume. Some think this was done by King Hezekiah's friends or servants before the Babylonish Captivity, Athanasius in Synopsi.  
Sum and Scope of the Psalms, seems to be. To set out the sweet intercourse and Communion betwixt God & his Church and people in all outward Conditions, and inward soul cases; how therein they are weak or strong▪ believe, hope, joy, lament, confess, pray, vow, praise the Lord, etc. as occasion requires; and how God tries, delivers, comforts, supports, encourages, instructs, enables them, and faithfully deals with them, in all variety of their cases and conditions. But every particular Psalm hath his particular Scope; handling distinct matters upon distinct occasions. Some being penned before, some under, some after the Babylonish Captivity, as is evident.  
Principal parts. This Book is by the Hebrews divided into five Books, viz.  

1. From Psal. 1. to the end of Psal. 41. concluded with, Amen and Amen.  
2. From Psal. 42. to the end of Psal. 72. shut up with. Amen and Amen. Ended▪ are the Prayers of David son of jesse.  
3. From Psal. 73. to the end of Psal. 89. closed with, Amen and Amen.  
4. From Psal. 90. to the end of Psal. 106. ended with, Amen, Halelujah.  
5. From beginning of Psal. 107. to the end of Psal. 150. concluding with Halelujah.   
This Division seems to arise from the peculiar close of these five Psalms.  
Or thus, The Psalms are either 1 Directed from man to God, as the 1 Praying, and 2 Thanksgiving Psalms. 2 Or from God to man. As the Psalms which are 1 Hortatory, 2 Consolatory, 3 didactical. 4 Prophetical.  
The Particular unfolding of the Penman, Kind, Occasion, Matter, Scope and Principal Parts of every Psalm severally; will make a large Appendix to this Tract, and is reserved till some other opportunity.  
2. In Solomon's Books, (the wisest of Kings, 1 King. 3.12. & 4.29.) His Books are three, which according to the several Doctrines, and matters comprised in them, we may distinguish into 1 Proverbial, 2 Penitential and 3 Nuptial. It is hard to say at what time these several Books were penned by Solomon, yet perhaps the Nuptial Book, was penned in his younger years, when his affections were more warm, active, lively in spirituals. The Proverbial Book in his manly ripe age, when his prudence and parts were at highest, most grave, solid, settled: And the Penitential Book in his old age▪ after all the vain courses which he had lost himself in, as the current of the Book seems clearly to evidence.   

Proverbs.  
1. HIs Proverbial Book called the PROVERBS OF SOLOMON, because though it contain other's Proverbs, yet most are Solomon's Prov. 1.1. In Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mis●le Shelomoh, i. e. either Similitudes, or excelling sentences, that overcome and bear rule over the rest, from mashal, which notes dominion.  
This book was penned not by one, but by divers: and that not at one, but at several times. Solomon penned the nine first chapters, in that Order, as they are, as also c. 10. to c. 25. Cartwright in loc. Solomon was Author of the Proverbs also, from c. 25. to c. 30. But the men of Hezekiah King of judah copied them out, Prov. 25.1. probably they collected them out of other writings of Solomon, and ranked them in this Order, wherein we now have them. Alsted. Praecog. Theol. l. 2. c. 120. Cartw. in Prov. 25.1. and jun. ibid. who thinks they extracted these Proverbs out of the Records of the Acts of Solomon, and digested them into a body; most of these Proverbs appertaining to ethical and Civil administration. The thirtieth chapter was penned by Agur son of jakeh, c. 30.1. of him we read elsewhere no further mention in Scripture. He was a Prophet, Prov. 30.1. His Proverbial Prophecy is annexed to Solomon's Proverbs, perhaps because of mutual resemblance between them.  
The 31th chapter contains the Proverbial instructions, with which Bathsheba trained up Solomon (here called Lemuel) in his tender years, which instructions King Solomon committed to writing afterwards. jun. in loc. Cartw. in loc.  
The Scope. To instruct men in true wisdom and understanding, the very head and height whereof is the sincere fear of the Lord, Prov. 1.2. to 8. To this end the Book is filled with choice succinct sententious Aphorisms, Adages, or Proverbs, compendiously holding forth duties of Piety to God, Equity to man, Sobriety towards ones self.  
General Distribution of the Book take thus.  

I Here's Solomon's Preface to his Proverbs, which hath a methodical texture and coherence in itself, c. 1. to 10.  
II. Here is the whole Body or Book of the Proverbs themselves, which are either, 

1. Solomon's own Proverbs, which or most part are pithy, distinct Aphotismes, without method, dependence, coherence, etc. and these. 1. Written by Solomon himself, c. 10.1. to c. 25.1. 2. Written by him, and collected by the men of King Hezekiah, as c. 25.1. to ●. 30.1.  
2. Or others Proverbs by way of Appendix annexed to solomon's. viz▪ 1▪ Of Agur. c. 30. 2. Of Bathsheba, but written by Solomon, c. 31.      

Ecclesi:  
2. HIs Penitential Book, Solomon's Retractations or Recantations, called in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The WORDS OF THE PREACHER Eccles. 1.1. and to the same sense in Greek, Latin, and English, ECCLESIASTES, or The Preacher, because Solomon being furnished with wisdom and manifold experience touching the vanity of all things besides true Religion, preacheth the same to the Church for the instruction and warning of all God's people: This Book he wrote in extreme Old age, Repenting of his fall: This seems to be one of his last Acts, according to that, 2 Chron. 9.29.  
Scope of this Book is to evidence wherein a man's true happiness consists. viz. not in any sublunary, natural, created excellency, all such being vanity of vanities, extremest vanity and vexation of Spirit; but only in true sincere fear of God, and truth of Religion, compare Eccles. 1.2. with Eccles. 12.13, 14.  
Principal parts; To this end, touching true happiness, he insists upon it, 

1. Negatively, showing where it is not to be found. viz Generally, not in any mere, natural, sublunary treasure in this world. Specially, not in 1. Knowledge of all natural things. 2. Pleasures, or sweetest earthly delights. 3. Highest Honours, Or 4. Compleatest riches, c. 1. to c. 7.  
2. Positively and Affirmatively, wherein true felicity is to be found, and this he shows. 1. Particularly, declaring what are the degrees and means of happiness, so far as a man may attain thereunto in this imperfect life, c. 7. to c. 12.8. 2. Summarily in the close of the whole Book, c. 12.8. to the end.    
This Book is an undeniable Argument of Solomon's repentance after his Relapse, and consequently of his salvation.   

Song of Songs.  
3. HIs Nuptial Book treating of the spiritual Contract, and Marraiage betwixt Christ and his Church, called the SONG OF SONGS, which was solomon's, c. 1.1. and CANTICLES, because of all Solomon's Songs, which were 1005. 1 King. 4.32. This was the choicest and most excellent; the matter thereof being one of the sweetest spiritual mysteries. viz. the Churches spiritual espousals to, and Communion with Jesus Christ, that great mystery, Eph. 5.32.  
Scope of this Song, is, (under the Metaphor or Allegory of lovers upon Contract, and intending marriage,) to shadow out to us that sublime spiritual happy union and Communion betwixt Christ and his Church, inchoate in this life, more imperfectly with the jews, more perfectly with the Gentiles: Consummate in the life to come. This is carried on dialogue-wise betwixt Christ and his Church; His friends and her Damosels, being the four speakers, especially the two first. As is the Custom of a Bridegroom and a Bride.  
Principal parts, of this Song of Songs.  

I. The Inscription, denoting the 1 kind of writing; 2 Excellency 3 and Penman of it c. 1.1.  
II. The substance of the Song, Streaming out a Torrent of spiritual love betwixt Christ and the Church, laid down Dialogue-wise, in a familiar Colloquy betwixt 1 Christ as the Bridegroom. 2 The Church as the Bride, and 3 the friends of them both rejoicing in the marriage; All in a continued Allegory. Herein are particularly, 

1. The Ardent desires of the Church after Christ, as impatient of his absence: with Christ's acceptance thereof. c. 1. ver. 2. to 9  
2. The Reciprocal invitatory Commendations of one another; and the mutual gratulations and contentment of Christ and the Church in one another, c. 1.9. to the end of c. 2.  
3. The Churches renewed desires night and day, at home and abroad, in the City in the fields (as it were) to bring Christ nearer to herself, c. 3.1. to 6. yea rather to have herself brought immediately to the full enjoyment of Christ in heaven, v. 6. to the end.  
4. Christ most affectionately Praiseth his Church in her Members, professing himself ravished with her faith, graces, and spiritual beauty, c. 4.1. to 15. which is amplified, 1. By the Churches selfe-denying acknowledging all her graces to come from Christ as the fountain, v 15. 2. By her Prayer for his influence to make her (as a Garden of spices) more and more fruitful; and for his presence to accept her fruit, v. 16. 3. By Christ's satisfying her desires, coming into his Garden, Accepting the fruits thereof, and welcoming his friends, c. 5.1.  
5. The Churches Spiritual Desertion, in Christ's withdrawing himself from her. Where are, I. The occasion of it, Her carnal Scurity, c. 5.2.3. II. The Manner of it; withdrawing, yet leaving some quickening grace behind him. v. 4, 5. III. The Consequents of it, in respect of, 1. The Church herself, v. 4, 5, 6. 2. The Watchmen abusing her, ver. 7. 3. The Daughters of jerusalem, whom she charged to signify her distress to her beloved, ver. 8. This charge is amplified, 1 Partly by the inquiry of the Daughters of jerusalem, what Christ is? ver. 9 2 Partly by the Churches Pathetical description of Christ's transcendent excellencies, ver. 10. to the end. 3 Partly, by the inquiry of the daughters of Jerusalem, after Christ, c. 6.1. 4 Partly by the Churches declaring to them, where Christ was, viz. He was now returned, and gone down into his Garden c. 6.2. 5 Partly by her affectionate complacency in Christ returned, ver. 3.  
6. Christ's sweet and consolatory deportment towards his Church after her Desertion, and his return to her. Wherein, 1. He assures her she is as precious in his eyes, and as dear to his heart as ever, c. 6.4. to 11. 2. He declares his desire after the Spiritual Spring of the Church's graces, after the winter of her afflictions, ver. 11. 3. He discovers the Rapture of his ravished affections to her, most sweetly inviting her to himself, ver. 12, 13. most highly commending her throughout, c. 7.1. to 8. and promising his presence, and what he will do for her; that she may become most delightful to him, v. 8.9.  
7. Finally, the Church reciprocates her utmost affection to Christ, for his love. And this, I. More Generally c. 7.10. II. More Particularly, Her desire, 1 That Christ and she may go together to view their Husbandry, whether their plants did flourish and fructify, viz. The Gospel thrive, ver. 11, 12 13. 2 That she may enjoy Christ most intimately and familiarly, c. 8. 1, 2, 3. 3. That the Daughters of Jerusalem may not disturb him, ver. 4. 4. That it may be considered, what she hath forgone and undergone for Christ's love, ver. 5. 5. That Christ would give her a fuller 1 Confirmation of his love, setting her as a seal upon his heart: and a fuller 2 Manifestation or evident assurance thereof, Setting her as a Seal upon his Arm, strengthening, helping her, etc. and this because she bears to Christ an invincible and unquenchable love, ver. 6, 7. 6. That the Gentiles called A little Sister, may be called, and incorporated into the Church with the Jews, ver. 8, 9, 10. This is amplified by Christ's common care of both, as one Vineyard, kept by himself, not by others, as solomon's was▪ ver. 11, 12. Christ teaching his Spouse her duty, To her neighbours in publishing and bearing witness to his Truth; To himself in Prayer and Thanksgiving, ver. 13.    
III. The Conclusion of the Song, containing the Churches most Ardent Desire after Christ's second coming, that the marriage betwixt Christ and herself, may be completely consummated in Heaven those Mountains of spices, c. 8.14.     

III. THE PROPHETICAL BOOKS.  
THus far of Books Historical and Doctrinal, Now to the Books Prophetical. For distinction sake they are called PROPHETICAL, because the matter of them is principally Prophetical, though many Historical and Doctrinal passages are also inserted in them all along; as there are many prophecies of things to come, dispersed up and down the other Books, which yet are principally Historical and Doctrinal.  
These Prophetical Books are in all 16, (Lamentations being counted an Appendix to jeremiah) they may be considered, 1. According to the times of their prophecy and writing. 2. According to their Order as set in our Bibles. They are not placed in our Bibles in that method and Order as they were at the first spoken and written by the prophets.  
I. According to the times wherein they were first prophesied and written. These times are for most part discovered in the beginning of the several Prophecies, and of such we may determine certainly: or they may be collected from other Scriptures, or the matter of the Prophecies, of which we cannot conclude altogether so clearly.  
These times may be referred (as the Historical books) to three principal Periods, viz. 1. Before, 2. near or under. 3. After the Babylonish captivity. And if in these three periods we parallel these Prophets, with those Historical Books, they will notably help to clear and explain one another.  

I. Before the transportation of Israel into Babylon, These Prophets prophesied and wrote, viz. 

1. Under Vzziah King of Judah, and jeroboam the second, King of Israel. 

JONAH, he prophesied before or about beginning of jeroboams Reign, See 2 King. 14 25. As jun. noteth in jonah 1.1. About the close of his Reign, thinks Drusius in Quaesitis Epist. 9  
1. AMOS. See Amos 1.1.    
2. Under Vzziah, jotham, Ahaz and Hezekiah Kings of Judah, and jeroboam King of Israel. 

HOSEA. Host 1.1.  
JOEL. joel prophesied about the same time with Hosea, as is thought; because the things prophesied in joel, relate to the days of Vzziah and jeroboam. See jun. Annot. in joel 1.1.  
ISAIAH. Isa. 1.1. (here the days of King jeroboam are not mentioned.)  
MICHAH. Only under jotham, Ahaz, and Hezekiah, Mich. 1.1.    
3. Under josiah. 

JEREMIAH. Till the eleventh year of Zedekiah, Jer. 1, 2, 3. being compared with jer. 51.64. jun. Annot. ibid.  
LAMENTATIONS. Written by jeremiah, upon occasion of King Josiah's Death 2 Chr. 35.25.  
ZEPHANIAH. Zeph. 1.1.  
OBADIAH. Seems to be contemporary with jeremiah, compare his prophecy with jer. 49.7. etc. And Ezek. 25. 13. etc. See jun. in Obad. 1.  
NAHUM. About the close of Iosiah's Reign as the matter of the Book, and the harmony of the History import. So jun. in Nah. 1.1.  
HABBAKKUK. About the end of josiahs' Reign, or in his sons Reign, junius in Hab. 1.1.      
II. near upon, and under the Babylonish Captivity. 

DANIEL. In the third year of Iehoiakim's Reign, Dan. 1.1.  
EZEKIEL. In the fifth year of King Iehoiakin's Captivity, Ezek. 1.1, 2, 3.    
III. After their return from Babylon's Captivity. 

HAGGAI. In the second year of Darius, and the sixth month, Hag. 1.1.  
ZECHARIAH. In the second year of Darius, the eighth month, Zech. 1.1.  
MALACHI▪ Last Prophecy of the Old-Testament. Reproves the corruptions after building of the Temple. See jun. in Mal. 1.1.     
II. According to their Order as they are placed in our Bibles. And so they are resolved into two Ranks, viz. 1. The Greater Prophets, viz. The four first (the Lamentations being annexed as an Appendix to jeremiah,) so called, not because these had greater authority, than the others, but from the greatness of their Books; The prophecy of Isaiah, being near as big or bigger than all the lesser prophets, together. 2. The Lesser Prophets. viz. The twelve latter, Hosea, etc. Which were digested into one volume of old by the Jews, (called the Book of the Prophets, Act. 7.42.) some of them being very small, lest any of them should be lost. All these books are named from their Penmen, except the Lamentations.  
I. The Greater Prophets, are ●he Books of Isaiah, jeremiah, Ezekiel, Daniel.  

Isaiah  
ISAIAH. This Book is set first, (though in time jonah, Amos, Hosea, and joel, seem to have been before him) perhaps, because of the excellency of the Prophecy, most frequently, fully and clearly prophesying of Christ, as if Christ had been exhibited already, had suffered already. Hence the Ancients called him Evangelisticus Propheta, & Propheticus Evangelista, The Evangelicall Prophet, and Prophetical Evangelist, Or the Evangelist and Apostle of the Old Testament. Christ and his Apostles greatly esteemed this Book▪ it being oftener alleged in the New Testament, than any other Book of the Old Testament▪ except the psalms. Some observe Isaiah to be quoted sixty times, the Psalms sixty four times. Alsted. Ethiopians had great respect to this Book as appears, Act. 8.27.28.  
Time of this Prophecy was in four Kings Reigns, Isa. 1.1. if we reckon from the death of Vzziah, Isa. 6.1. till the fifteenth year of King Hezekiah, when the Babilonish Ambassadors came to Hezekiah and saw all his Treasures, 2 King. 20. 12, 13, 14. He must at the least prophecy forty five years: but its probable he prophesied longer.  
Scope; To hold forth the true Messiah clearly, as the only sufficient Remedy against all sin and misery.  
General parts, This Prophecy is either.  

1. Comminatory, as it is for the most part, till c. 40. these promises are now and then inter-woven; Herein 1. The Jews are threatened, c. 1. to c. 13. 2. Enemies of the Jewesh Church are threatened, for the Church's benefit, c, 13. to c. 29. 3. The Jews again are threatened with the Babylonish Captivity, c. 29. to 40.  
2. Promissory, and that 1. For the Restauration of the Old Church of the Jews from the misery of that Captivity, c. 40. to c. 49. 2. For the completing and consummation of the Church's glory in Gospel times by Christ himself, c. 49. to the end of the Prophecy.    

Jeremiah.  
JEREMIAH. He was of the Town of Anatho●h, Jer. 1.1. a very young man when he began to prophesy, jer. 1.6.  
Time of his prophecy was in days of josiah, jehoiakin and Zedekiah, Jer. 1.2, 3. which must needs be forty three years at least by computation, both in judea and Egypt.  
Scope. To divorce the jews in his times from their many horrid sins, denouncig heavy judgemenas against them: But to comfort the true servants of God in their lowest misery, with promises of Christ, and threatenings against all their enemies.  
General parts. Herein are 

1. The Preface, containing the vocation of jeremiah, c. 1.  
2 The Prophecy itself, which is directed both against the jews & the enemies of the Jews, ● Against the Jews 1. in judea, under King josiah, c. 2. to c. 21. Under jehoiachim and Zedekiah, c. 21. to c. 43. 2. In Egypt, c. 43.44.45. 2 Against the Jews enemies. viz. Egyptians, c. 46. Philistines and Tyrians, c. 47. Moabites. c. 48. Ammonites, Edomites, etc. c. 49. Babylonians, c. 50.51.  
3. Conclusion Historical, annexed to the Prophecy, by some other then Ierem●ah, c. 52.     

Lamenta:  
UNto the prophecy of JEREMIAH may be annexed as an Appendix the Book of LAMENTATIONS. called in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kinoth, i. e. Lamentations; 2 Chron. 35.25. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Echah, viz. the first Hebrew word of the Book (as many other Books are named by the first word of the Book). This Book seems to be penned by jeremiah the Prophet, upon the death of that precious King ●osiah, 2 Chron. 35.25. when the Jews fell to their sinful confidence in Egypt, which Beginnings of sorrows and miseries gave jeremy occasion, (he knowing by the spirit of Prophecy the judgements which should befall them) to lament all the miseries from josiahs' death, till the destruction of the Temple and jerusalem, and captivity of the people in Babylon. The four first chapters are penned alphebetically, (as many Psalms are for help of memory in such an excellent piece as this is,) In 1.2, 4. chapters, every verse begins with a distinct letter of the Hebrew Alphabet, c. 3. hath only every third verse so beginning. Most mournful melting, pathetical affections abound in the whole Book. Greg. Nazianzen. Affirmed thus of himself, As oft as I take this Book into my hands, and read the Lamentations, I perceive my speech to be stopped, and I am overwhelmed with tears, and methinks I see that Calamity as it were set before mine eyes, and I join Lamentations with Jeremiah; Greg. Nazianzen. Or. 12. pag. 202. Paris, 1630.  
Scope, seems to be this▪ Lively to point out the severity and impartiality of God's judgements, even against his own dearest people the jews for their iniquities, inviting them to repentance, faith and prayer, for obtaining of God's favour in pardoning of sin, and removal of judgement.  
Principal parts. Are: 

I. Narratory, wherein are contained. 

1. A most Pathetical Description of the woeful miseries, overwhelming jerusalem and judea, yet all acknowledged to be most justly inflicted for their sin, c. 1.  
2. A mournful expostulating lamentation for the desolating miseries upon all persons and affairs, Civil or Ecclesiastical in the whole Kingdom, c. 2. 1. to 19  
3. The Prophet's counsel to them to Convert to God and pray; and he gives them a form of words, c. 2. verse 19.20, 21, 22.  
4. The Churches sad complaints (in one man's person) of Gods many and heavy afflictions upon her, c. 3. 1. to 18.  
5. The Arguments of comfort, wherewith the Church supported herself in these extremities v. 18. to 42.  
6. How the Church eased her heart in crying to God for herself, against her enemies, v. 42. to the end.  
7. Most Pathetical Aggravations of her calamities. c. 4.1. to 21.    
II. Minatory, against the enemies of Israel, c. 4.21.  
III. Promissory, to the afflicted daughter of Zion, c. 4.22.  
FOUR Petitory, wherein the Church of God, 1 bewaileth her miseries, 2 Acknowledgeth sin to be the cause thereof, 3 Deprecats his wrath, 4 And implores his mercy, c. 5.     

Ezekiel.  
EZEKIEL. He was descended of the Priestly stock, Ezek. 1.3. Prophesied in the land of Chaldea, to the Captives and Gentiles, in the fifth year of Iehoiachin's captivity, Ezek. 1.1, 2, 3.  
Scope. To comfort the Church of God in Captivity, and to instruct them how to behave themselves therein, amongst profane Heathenish Idolaters.  
General parts. Herein are,  
I. The Preface setting forth the Prophets calling to this office; Gods call, c. 1. Ezekiel's fearfulness, c. 2. God's confirming and strengthening him, c. 3.  
II. The Prophecy itself, containing three Ranks of Sermons preached at several times, to several persons, etc. 1. To the jews, whom he sharply rebuks & threatens for their impieties in seventeen several sermons, c. 4. to c. 25. 2. To the enemies of God's people, whose ruin and destruction he foretells in eight sermons, c. 25. to c. 33. 3. To the Jews, exhorting them to repentance, and encouraging them to hope, not only for an inchoate deliverance from Babylon's slavery, and that in six sermons, c. 33. to c. 40. But also for a consummate spiritual deliverance from spiritual misery by Christ the Messiah, and this is set out in vision 1 Of the new Temple to be erected, c. 40.41, 42. 1 Of the new Worship of God to be restored, c. 43.44. 3 Of the new jerusalem, and new earth that should be discovered, c. 45.46, 47, 48.   

Daniel:  
DANIEL, Daniel was carried captive with the Jews into Babylon, Dan. 1.6. living and prophesying among the Captives, a long time, foretold future events to the end of the world. Was a man of an excellent spirit, Dan. 5.12. Author of this Book, Matth. 24.15. Dan. 12.4.  
Scope, To display unto God's Church and people God's wise and faithful dealings with them in all states, from days of Nabuchadnezzar till Christ, for the comfort of the jews, and from Christ to the end of the world, his peculiar Providence over his own in all their distresses and deliverances, for the comfort of the Saints under the New Testament.  
General Parts. This book relates principally two sorts of matters, viz. 

1. Matters done already for time past, laid down Historically, c. 1. to 7. and these things are reported 1. Summarily. c. 1. 2 Severally under the Babylonian Monarchy, whereof we have 1 The Rise, c. 2.3. 2 The Growth, c. 4. 3 The close, c. 5. Or under the Persian Monarchy, c. 6.  
2. Matters to be done afterwards for future, laid down Prophetically, c. 7. to the end of the book. He prophecies, 1. Of future Calamities, where, in days of Belshazzar, he had a double vision Of the four beasts c. 7. Of the Ram and He-goat, c. 8. In the time of the Persian Monarchy, where he hath a double vision, One in the first year of Darius the Mede, c. 9 The other in the third year of Cyrus, c 10. with the exposition of them c. ●1. 2. Of the Elects deliverance from these calamities, both before and after Christ to the world's end; though calamities of the Saints be sharp and long, yet at last deliverance shall fully come, and the promise thereof not fail, but be exactly fulfilled, c. 12.    
2 The Lesser Prophets or Minor Prophets so called, not because they had lesser Authority from God for their Prophetical office, but because their Books are of a far less bulk and volume than the former. They are twelve, Hosea, joel, etc.   

Hoshea  
HOSHEAH. he was son of Beeri, Prophesied the same time that Isaiah did, Host 1.1. with Isa. 1.1. 2. He prophesied (as is probable) longer than any other of the Prophets; in all about seventy years. Principally deals against the ten Tribes of Israel, now and then against judah. His stile is sharp and succinct, which makes him somewhat more dark and obscure.  
Scope, To convince the jews, especially the ten Tribes of their many great iniquities, especially of their idolatryes, and to persuade them to repentance with hope of mercy.  
General parts. This Prophecy is either 

I. parabolical, comprehending two Types. The first being propounded, c. 1. Accommodated, c. 2. The second in, c. 3. In both which under the Person of a Prophet, he signifies in himself future events, and evils that should befall the Kingdom and kingly house of Israel, Captivity. Blindness of the people, Illumination and Conversion of a remnant by Christ.  
II. Plain and naked, And so it is, Comminatory, and Consolatory. 1. Comminatory, which is laid down chiefly in three sermons, or special Prophecies, viz. 1. Against all Israel, for their vanity, inhumanity, impiety; too evident in the Kingdoms present bad Government, dehorting judah from Israel's sins, both by the horror of their injustice and fear of punishment, c. 4. 2. Against Priests, Israel, and the king's house, threatening ruin for their spiritual whoredom, and obstinate backsliding from God, observance of humane Traditions, carnal con●idence in foreign Aid of Assyrians, Contempt of God's word, casting off God's Covenant, and other wickednesses and hypocrisies, c. 5, 6, 7. And all this under the Person of a judge. 3. Under the Person of an Herald, he proclaims God's judgements against them and the causes thereof. viz. for their defection from his worship and spiritual Kingdom, and from the temporal Kingdom of David, Hypocrisy, departing from all good, secure joyfulness, sacrilege and other hereditary sins, threatening poverty, deportation, loss of God's worship, death and devastation, c. 8, 9, 10 2. Consolatory, which contains two sermons. 1. Under the person of a Father, God promising in Christ, that (though neither Prophet, law, mercies nor judgements had brought them to repentance, yet) his Elect should be converted, embrace Christ and the promises, c. 11. 2. Dissuading them from Perfidiousness, Idolatry, Avarice, Pride, he promiseth, (the wicked being destroyed) to preserve a remnant, and to heal the penitent, c. 12, 13, 14. in c. 14. putting on the person of a Friend.     

Joel.  
JOEL. joel was son of Pethuel, Joel 1.1. Some think this Pethuel was Samuel so called, i. e. A persuader of God, Because what he asked of God in Prayer, he obtained. Alst.  
Scope; to convince the jews of their sins by occasion of an imminent famine and to draw them to repentance, holding forth many inviting promises to the penitent.  
General Parts. This Prophecy is, 1. Comminatory, threatening a grievous famine (taking occasion thereof, by the Locusts Caterpillars, and Palmer worms, the forerunners of a famine) labouring to make the people sensible of present evils, and sins the cause thereof▪ c. 1.  
2. Hortatory, stirring them up to public repentance, c. 2. ver. 1. to 19 Which Exhortation is urged, 1. By promises to his people both touching, Temporal deliverances from present evils, ver. 19 to 28. Eternal Evangelicall mercies in Christ, ver. 28. to the end of the chap. 2. By threats against their adversaries on every side, c. 3.   

Amos.  
AMOS. Amos an herdsman of Tekoa, yet furnished with a Prophetical spirit, Amos 1.1. Severely denounceth judgements; is thought to be slain by Amaziah the Priest.  
Scope, To hold forth the severity of God's judgements against his Church's enemies, and his Church itself; for their sins. Annexing some Evangelicall Promises to a Remnant.  
General Parts Herein are, 

I. Comminations. 1. Against the enemies of the Church, for their insolences against his people, etc. c. 1. 2. Against the Jews and Israelites themselves for their own wickednesses▪ which threatenings are laid down. 1. More plainly against their Idolatry, c 2, 3. Violence, c. 4. Impiety, Pride, inhumanity, luxury, c. 5.6. 2. More darkly and obscurely under three several Types, the first c. 7. The second c. 8. The third c. 9 ad ver. 11.  
II. Consolations and Evangelicall Promises, c. 9 ver. 11. to the end.     

Obadiah.  
OBADIAH. Who he was, is not evident by Scripture, but only by this Book, that he was a Prophet. He prophesied against the Edomites or Idumeans, who came of Edom, which is Esau, Gen. 36, 1.8, 19 and hated Israelites Jacob's race, as Esau hated Jacob himself.  
Scope, To threaten ruin to the Edomites, for their enmity against the Israelites, and to comfort the Church with promised Salvation and deliverance in Christ.  
General parts.  

1. A Commination of imminent ruin to the Edomites for their enmity against the Israelites ver. 1. to 12.  
2. A Prohibition of Edom from further injuring his people, ver. 12. to 17.  
3. Ample promises of deliverance and salvation to the Church, by the kingdom of Christ, from all her enemies. ver. 17, to the end.    

Jonah.  
JONAH. He was son of Amitta●, jonah 1.1. Some call him The Prophet and Apostle of the Gentiles; because he was sent to preach to Ninive the Metropolis of the Assyrians, a Gentilish City. This Book is chiefly Historical.  
Scope. To show how God invited the City of Niniveh to repentance by jonas preaching.  
General parts.  

1. God's first calling of Ionas to preach, to Niniveh, with Ionas his refusal, Gods humbling him for it, and the effects of that humiliation, jonas his Prayer, and deliverance, c. 1, 2.  
2. God's second calling of him to the same task, together with Ionas his obedience, Ninive's Repentance, God's forbearance of the Judgement threatened, and jonas his passionate causeless discontent, c. 3, 4. Nineveh Repenting, aggravated Israel's and Judah's impenitency.    

Micah:  
MICAH. He is described, Mic. 1.1. Coetaneous to Esay, imitator of Esay, compare them together. Prophesied in corruptest times.  
Scope. To threaten destruction to judah and Israel for their great impieties fomented among them by their Rulers and Prophets; but to comfort the remnant of the Elect by Evangelicall Promises in Christ.  
General parts.  

I. His first Sermon. 1. Minatory, both in general against judah and Israel for their sins, c. 1, 2. and in especial against Magistrates for their injustice, c. 3. 2. Consolatory, through the mercies of God, and the coming of the Messiah c. 4, 5.  
II. His second Sermon, contaninig Gods 1. contestations against their sins c. 6. 2. God's Consolations of his Elect remnant, with Gospel promises, c. 7.    

Nahum,  
NAHUM. He is described, Nah. 1.1. About same time that jeremiah prophesied in judea, Nahum prophesied against Nineveh the Metropolis of Assyria, relapsing to impiety after jonas his preaching; before Babylon's Captivity.  
Scope. To comfort the jews and the godly Israelites by the denouncing of judgements against the Assyrians, who under Pull, Tiglath-Pelesar, Salmanazar, Senacherib and Esarhaddon their Kings, grievously infested Israel: Esarhaddon carrying Israel Captive to Assyria in days of Mannasseh.  
General parts.  

I. A Preface to the prophecy from the Nature of God, 1. Most potent and severe against all his wicked enemies, c. 1. ver. 2. to 7. 2. Kind and gracious to the godly and faithful, ver. 7.  
II. Denunciation of judgement against Nineveh, and the kingdom of Assyria, under the Metaphor of a mighty ●lood that should at last destroy them, c. 1.8, 9, 10. Together with the causes of those judgements ver. 11. to the end of the chap.  
III. Amplification of these threatened judgements, 1. Partly by a lively Ad-umbration and description of them, c. 2. 2. Partly by a Narration of the causes procuring these judgments, viz Their Cruelties, whordoms, sorceries, Idolatries, c. 3.1▪ to 8. 3. Partly by confirmation of these threatenings foreprohesied, by example of God's judgements upon Alexandria in Egypt, c. 3.8. to the end.    

Habakk:  
HABAKKUK. As Nahum prophesied against Niniveh and Assyrians; so Habakkuk against both jews and Babylonians.  
Scope. Both to warn the jews of their overthrow by the Chaldeans for their sins, and to comfort them afterwards by their enemy's destruction, but their own life of Faith in deepest afflictions. The prophecy is laid down Dialogue-wise.  
General parts.  
I. The prophet's Complaint and Expostulation to the LORD against the extreme wickedness of the jews, c. 1.2, 3, 4. II. The LORDS answer to the prophet, threatening great calamities to the jews by the proud destructive Chaldeans. ver. 5. to 12. III. A second Expostulation of the prophet, against the cruel oppression of jews, as well good as bad, under the wicked blaspemous King of Chaldeans, ver. 12. to the end of the chap. FOUR Gods second answer to the Prophet. 1. Directing the good to manage such deep afflictions under the Chaldeans, viz. By living by Faith in hope of deliverance, c. 2.1, to 5. 2. Threatening to be avenged upon the Chaldeans for all their wickedness and cruelty against his people, ver. 5. to end of the c. V. The prophets sealing up the Doctrine of the life of Faith in his excellent prayer penned in his own and the Church's name, c. 3.   

Zephania,  
ZEPHANIAH. His stock, and the time of his prophecy is described, c. 1.1. He was coetaneous to jeremiah, prophesied the same things for substance, but far more briefly and succinctly. He prophesied against both jews and foreign Nations.  
Chief Scope. To Reprove the wickedness of the jews, especially of the Princes and many of the people, for hankering after Idolatry, expecting it should be set up again, Hiding their Idols; even after that glorious Reformation of King josiah. And to comfort the Elect remnant with Evangelicall promises, and Reformation by Christ.  
General parts.  
1. A most severe denunciation of desolation and other judgements to befall all sorts both in Jerusalem and judea, for their secret idolatries, oppressions and injurious covetousness, c. 1. 2. An exhortation of the Jews to Repentance and self-Reformation both the graceless jews and those that had some sparks of Grace appearing in them. Partly by the exemplary formidable judgements which God would execute upon foreign Nations in sight of the jews, c. 2. Partly by threatenings of judgements against jews themselves for their sins if they repented not, c. 3.1. to 8. 3. A sweet consolation made up of Evangelicall promises touching the calling of the Gentiles, Restauration of the Church, pardon of sins, Purity and everlasting glory by Christ, c. 3.8. to the end.   

Haggai.  
HAGGAI. Of him and the time of his prophecy, See Hag. 1.1.  
Scope. To quicken the jews that had returned from the Babylon●sh Captivity, (being now extreme ingratefully dull in the work of Reformation,) to lay aside all sluggish delays and excuses, and to make haste with the repair of the Temple.  
General parts.  

I. Gods sharp reprehension of the ingrateful sluggish Jews for their great sin in not repairing the Temple, c. 1.1. to 12.  
II. Gods singular encouragement of the jews to fall speedily and vigorously to this work, by divers sorts of excellent promises▪ viz. 1. Of his promoting and perfecting the work, when they should sit close to it, c. 1.12. to the end. 2. Of the surpassing glory that he would communicate to this latter Temple (though the structure was not so stately) beyond that of the former Temple. c. 2.1. to 10. 3. Of God's singular benediction upon the Corn and all the fruits of the earth for their use, if they would buckle diligently to this Temple-worke, ver, 10. to 20. 4. Of the glorious excellency of Christ's kingdom, the perfection and compliment of all Reformation, ver. 20. to the end.    

Zechariah  
ZECHARIAH, His descent and the time of his Prophecy, See in Zech. 1.1.  
Scope, To encourage and incite the people returned from Captivity, especially the Governors, Zerubbabel and Joshuah, to the building of the Temple.  
General parts. This Prophecy seems to comprise the sum of five Sermons severally preached by the Prophet. viz.  

I. His penitential sermon calling the Jews to repentance. This is prefixed as A Preface, before the following Sermons of mercy and judgement, to prepare f●r the receiving of that, the avoiding of this, Zech. 1, 1.2. to 7.  
II. His visional Sermon. viz. His Prophetical visions, which are in all eight, some very obstruse; some light may be brought to them, by comparing them with daniel's Prophecy. These visions seem to be delivered at once; are contained from c. 1, 7. to c. 7, 1. These visions are I. Uisions of Mercy, as 1. The vision of men on horse back among the myrrtle-trees in the bottom: pointing out Christ's singular presence with, and providence over his Church, in lowest state, c. 1. 7. to 18. 2. The vision of four Carpenters, etc. intimating how God would break and scatter the horns of his Church's enemies, c. 1.18. to the end. 3. The vision of the man with the measuring line in his hand to measure jerusalem, promising the Restauration and repeopling of jerusalem, c. 2. 4. The vision of joshuah the Highpriest in filthy garments, and Satan at his right hand accusing him: Showing that though sins of people and Priest might be objected against them, and their intercessors, yet they had another High Priest, who would plead their cause, pardon their sin, build the Temple, and quiet his Church, viz. Christ the Branch, c. 3. 5. The vision of the golden candlestick and the two olive trees standing by it: declaring that God's grace alone is sufficient for the reparation and preservation of his Church, without all other created means, against greatest mountains of opposition, c. 4. II. Uisions of judgement. c. 5. and 6. The vision of the flying Book: and of the Ephah. evidencing, that though their state should be restored, and his Church established amongst them: yet he would severely punish them for their sins at present, and subvert them for future, if their sins grow riper and riper, c. 5. III Uisions of comfort, viz. c. 7. The vision of four chariots drawn with four sorts of Horses; coming out from between two Mountains of brass; Comfortably pointing out, the Provident Decrees and Counsels of God immovable as mountains of brass, and directing (for his Providence begins and steers all actions) the course and motion of the four chariots and horses, (viz. either the four Empires of the earth, or (as some think,) the Angels of heaven, those ministering spirits) for the fulfilling of his will for his Churches good; so that whatsoever his Church had or should further suffer under them, was foreseen and fore-appointed by God himself; a great comfort to them that were come out of captivity already, and to them that as yet remained in captivity, c. 6.1. to 9 8. The vision or rather the Historical Predication of what was really to be done, for his Church's comfort, viz. the oblation of some jews which came from Babylon, as Ambassadors from the rest, and the typical coronation of joshuah the Highpriest under which is declared the Kingdom and Priesthood of Christ, together with the re-establishment and enlargement of the Church under him, c. 6.9. to the end.  
III. His casuistical Sermon, wherein the Prophet at large resolves the jews in a Case of conscience touching Fasting, proposed to him and the Priests, with many other Lessons excellently inserted, c. 7. and c. 8.  
IV. His Prophetical Sermon, foretelling future events, c. 9.10. and 11. wherein are principally considerable. 1. threatenings of destruction to the Church's enemies, Land of Hadrach, Damascus, Hamath, etc. c 9, 1. to 7. 2. Promises of deliverance and protection to his Church against all their enemies, c. 9, 7, 8 3. Promissory predictions of Christ's Incarnation, Kingdom, and the Benefits thereof to his people, from whom all comfort and salvation principally flows, c. 9, 9 to c. 11, 1. 4. Denunciations of dreadful judgements even to the Jews themselves, for their ingrateful and abominable rejection of Christ and his Gospel, c. 11.  
V. His Evangelicall Sermon, peculiarly belonging to the Church which Christ had gathered by his Gospel, c. 12.13, and 14. wherein are laid down many sweet privileges of the Church. 1. The Church's victory over all her enemies, to whom she shall be A cup of trembling, A Burdensome stone, A torch of fire in a sheaf c. 12, 1. to 7. 2. The Church's safety and protection only from the Lord. c. 12, 7, 8. 3. The Benefits enwrapped in this salvation for the Church, viz. 1 Heart-wounding repentance for their sins that pierced Christ, c. 12, 9 to the end, 2 Remission of all sins to the penitent by faith in the blood of Christ, c. 13, 1. 3 Purifying of the Evangelicall doctrine from all pollution and desilement, v. 2. to 7. 4. A select separation of the remnant appertaining to the Election from the drossy multitude, c. 13.7. to c. 14, 1●. 4. The removal of all the Churches ruined enemies, from offending the Church any more, or subduing them to the Church, and consecrating all their wealth to holy uses, c. 14, 12 to th● end of the Book.    

Malachi.  
MALACHI. he prophesied after the Babylonish captivity, the Temple being now repaired, and the public worship restored, against the many notorious corruptions remaining among them, even after such wonderful mercies. He is the last Prophet of the Old Testament, deciphering out in the close of his Book john the Baptist, the first Prophet of the New Testament, Mal. 4.5, 6. with Luk. 16.16.  
Scope. To call the I●wes, after this Reparation of God's Temple and worship, to Repentance, from their many and foul corruptions; especially the coming of Christ the Messiah, the great Reformer and Refiner of his Church, being so near at hand.  
General parts. Besides the Title, herein are wrapped up in one continued Sermon, these principal matters.  

I. A Preface (aggravating the ingrateful wickedness of the Jews) drawn from God's singular love in Election of them in jacob, when he rejected the Edomites in Esau. c. 1.2. to 6.  
II. A sharp contestation against the People, especially the Priest the keepers of the law, for their corruptions. viz. 1. Against their contempt and pollution of the worship of God, which Priests should have vindicated, by office c 1.6. to c. 2.10. 2. Against their corrupt Marriages, both Marriages with infidels, and Polygamies. c. 2 10. to 17. 3. Against the wickedness and perverseness of many, that made a mock of God's justice and judgements, c. 2.17. to c. 3.7. 4. Against their Sacrilege, in robbing God of Tithes and Offerings etc. c 3.7. to 13. 5. Against their Atheistical contempt of God's fear, worship, and true repentance c. 3.15. to 4.5.  
III. An earnest invitation of all to repentance, that so they might be prepared, duly to entertain the Messiah, who with his forerunner john the Baptist, in the spirit and power of Elias, was now immediately to appear in humane flesh, c. 4, 5, 6.   
Thus far of the Old Testament, wherein the New Testament is veiled: Come we next to consider of the New Testament, wherein the Old Testament is Revealed.      

THE NEW-TESTAMENT.  
THE NEW TESTAMENT, Revealing fully and clearly the NEW COVENANT in Christ, and the Spiritual administrations thereof, is contained in the Books written since Christ's manifestation in the flesh. In Reading of the Old-Testament, the veil is untaken away:— But (in the NEW TESTAMENT) the veil is done away in Christ. And we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory. 2 Cor. 3.14.18. in the Books of the Old Testament, God describes to us, The Old Covenant of Grace in Christ veiled under Promises, Prophecies and Types: In the Books of the New Testament The Lord delineates to us The New Covenant of Grace in Christ unveyled, actually exhibited and performed; Christ being the body and substance of all those ancient Types and Shadows, john 1.17. Hebr. 10.1. Coloss. 2.17. The Centre and meetingplace of all the Prophecies and Promises, Luke 1.70. and 24.27. Acts 10.43. 2 Cor. 1.20.  
The Books of the New Testament are either 1 Historical. 2 epistolical, or 3 Prophetical, as further appears in the annexed Table. ☞  

I. HISTORICAL BOOKS.  
THE HISTORICAL BOOKS of the New Testament are such a● contain principally matters of Fact, though matters of Faith and Doctrine are also interwoven. The Histories of the New Testament, are I. Of Christ the head of the Church. II. Of the Church of Christ, his body.  
The HISTORY OF JESUS CHRIST himself is contained in the Four Evangelists, wherein Christ's Genealogy, Nativity, Life, Doctrine, Miracles, Death, Resurrection and Ascension, are described. Matthew, Mark, Luke and john, are usually called by way of emphasis, The four Evangelists, because they alone wrote the Evangelicall History of jesus Christ. Matthew and john were Apostles Matth. 10.23. Mark 3.18, 19 Mark and Luke were (though not Apostles, yet) holy Apostolical men, the Apostles disciples, Companions and assistants in the work of the Ministry.  
The general and common Scope of these four Histories, and of the writing of them is that which john expresseth in particular, viz. That we might believe that jesus is the Christ, the son of God; and that believing we might have life through his name, John 20.31. Particular ends, and occasions may be noted in the particular considerations of them.  
This one History of jesus Christ, is written by four several Penmen. The Reasons thereof are worthy to be inquired into.  
Ancient writers (who much please themselves with the mysteriousness of Numbers) have excogitated divers; Some fetch a Reason from the four Rivers of Paradise. Origen. Some, from the four rings of the Ark wherein the the Tables of the law were contained, Hieronym. Some from the four chief, Cardinal winds Iraen. Advers. Haeres. l. 3. c. 11. Some think that the Gospel being to be dispersed to the whole world, the world being divided into four chief parts, therefore there were foure-Evangelists, and hence this History of Christ, written by four Evangelists, is called Sancta Quadriga Domini i. e. The Lord's chariot drawn of four, wherein Christ rides as in triumph throughout the world, to spread abroad the sweet odour of his knowledge, etc. D. Aurel. Augustin. de consensu. Evangelistarum, lib. 1. c. 5, 6, 7. Tom. 4. August. Expos. in Evang. joan. Tract. 36. Iraen. quo supra Most accommodate that of the four 
* Haec autem animalia tria, sive lo, sive homo, sive vitulus in terra gradiuntur: unde isti tres Evangelistae in his maximè occupati sunt, quae Christus in carne operatus, & quae precepta mortalis vitae exercendae carnem▪ portantibus tradidit. At vero Joannes super nubila infirmitat●s Humanae velut Aquila volat, & lucem incommutabilis veritatis acutissimis atque firmissimis o●ulis cordit in●u●tur. Aug. de consens. Evang● de 1. c. 6. Tom. 4.  living creatures, Ezek▪ 1.5. and Rev. 4.6. to the number of the Evangelists, but severally. Ambrose gives, the Man to Matthew, who begins with Christ's pedigree; The Lion to Mark, who begins his History of the Lion-like ministry of john Baptist, that Evangelicall Elias, Christ's immediate forerunner; The Calf to Luke, who begins▪ his Gospel with the Nativity of Christ, and that in a stable, there being no room for him in the Inn; and the Eagle to john, who in the beginning of his Gospel soars aloft to that high mystery of Christ's Divinity and Godhead, D. Ambros. Praefat. in Evang. secund. Luc. But leave we these notions of wit, which seem rather to be similitudes, allusions, or Allegories, used for illustration, rather than Arguments for demonstration, why these four should write our blessed Saviour's History.  
We may rather conceive Christ's History was written by these four.  

1. Because God, who appointed many witnesses of Christ's doctrine and works, etc. not only to jerusalem, all judea, and Samaria, but to the utmost parts of the earth, Act. 1.8. & 10.39, 41, 24. did peculiarly stir up these four persons by his spirit to this work; for holy men writ who were moved, and as moved by the Holy Ghost, 2 Pet. 1.20, 21.  
2. This History of Christ, is the History of Histories, of greatest worth in itself, and concernment to us: and likely to be most opposed by the Devil, & the wicked world, etc. therefore God (that requires two or three witnesses, for confirmation of things, Deut. 17. 6. Heb. 10.28.) makes use of four witnesses to write Christ's story, that by the writings of four, every thing might he established, beyond suspicion.  
3. That we may see the authority of the Gospel, depends not upon the Penmen thereof, but upon the Holy Ghost that indites it, and therefore this History is written, not only by Matthew and john, Apostles, who were eye and eare-witnesses of what Christ did and spoke; but also by Mark and Luke the Apostles followers, who steadfastly believed the Apostles report, Luk. 1.1, 2. though not● eye-witnesses themselves, yet were incited thereto by the spirit.  
4. That this Gospel-History might be completed, one explaining what another left obscure, for matter or order, one supplying what another had omitted, As, Matthew, who wrote first, (as Pareus thinks Proem. in Matth. p. 599.) viz. in the ninth year after Christ's ascension, for the most part relates the things done, but seldom insists upon the order of doing them. Mark who wrote next, viz. in the tenth year after Christ's ascension, briefly relates what Matthew did more largely, (Mark being as an Abstract, or Epitome of Matthew,) but withal he more insists upon the ordering and timing of things done. Luke, who wrote in the fifteenth year, after Christ's ascension, having seen others writings, propounds to himself to write of things from the very first, and that methodically; It seemed good to me also, having had perfect understanding of things, from the very first, to write unto thee in Order, Luke 1.3. In many things he shows the order of things by circumstances, and in most agrees with Mark, whence Tertullian calls Luke's Gospel, Digestum Historiae Evangelicae, i. e. An orderly digesting of the Evangelicall Story: but sometimes things manifest in Matthew and Mark, he puts not in their own place. john who wrote his Gospel in the two and thirtieth year after Christ's ascension, professedly, (as Eusebius in hist. Eccles. testifies) adds the Acts of Christ in the first year of his Ministry, omitted by the rest. And in the rest of his History, he not only insists much upon Christ's doctrine not formerly spoken to, but also expressly notes the Feasts of certain distinct years, incident in the time of Christ's ministry, intimating that the Evangelicall History penned by others, should be distributed into certain years, according to those Feasts.  
5. Finally, though the Holy Ghost could by one and the same contexture of words, have given us the History of Christ's words and deeds, (as Gerson noteth) yet not without some great mystery therein, he pleased, sub quadam concordissima, (si it a dicipossit) dissonantia— i. e. under a certain Harmonious & most concording dissonancy, (if we may so speak) to excite the minds of the faithful, to the more humble and vigilant investigation of the truth; that so it might appear, the four Evangelists) did not speak by mutual Conspiration, but by divine Inspiration.   

Matthew.  
THE GOSPEL ACCORDING TO MATTHEW. The English word [Gospel] comes from the old Saxon word, [Godspel] i. e. Good speech▪ The Greek word signifies Good-tydings, or a Good-Message: This word Gospel in New Testament, is of several acceptations. It is used.  

1. In bad sense for a false pretended Gospel, Gal. 1.6, 7.  
2. In good sense and that either 

1. Properly, and so the word is used, either 

1. Generally, For the Doctrine or Promise of salvation freely by Christ to all that will believe. Thus the Gospel is everlasting, Rev. 14.6. one and the same under Old and New Testament, Gal. 3.8.  
2. Specially, for the Doctrine of grace in accomplishing the Promise by Christ exhibited, this is peculiar to the New Testament Rom. 1.1.2. 2 Cor. 4.4.    
2. Metonymically. 

1. For the Preaching, or Ministry of the Gospel, 1 Cor. 9.12.14.  
2. For the History of Christ, who is the prime Subject of the Gospel. Thus the Books of the four Evangelists are called Gospels.       
This Book is called The Gospel according to Mat. because he was Penman of it. Matthew, an Hebr. name, in Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mattha, some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mas. i. e. Tribute, others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mathach, i. e. to extend, to explain, etc. So that Matthew should sound as much as, An explainer, viz. of Scripture. But rather it is to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan i. e. he hath given or bestowed, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthan, A gift; so Matthew no●es a Gift, viz. of God, vid. Greg. Gregori Lexicon sanctum, Sect. 858. p. 641. Matthew was also surnamed Levi, in Hebr. i. e. associated, Mark. 2.14. Luk. 5.29. so he had two names. He was the son of Alpheus Mark. 2.14. By profession a publican, sitting at the Receipt of Custom, Luk. 5.27. Mark. 2.14. with Matth. 9.9. his calling was very infamous among the Jews, yet Christ calls him from the Receipt of custom, to be a disciple, who presently obeyed, and made Christ a great feast, Luk. 5.27, 28.29. Mark 2.14, 15. Matth. 9.9, 10. He was one of the twelve Apostles. Matth. 10.3. Penman of this book, Authority whereof was never questioned by the Church of Christ. He is called, A most faithful Commentator of the Gospel, by Tertul. lib. de carne Christi, c. 22. p. 310. edit Franeher, 1597. He preached the Gospel to sinners, not only by word, but by exemplary correcting his own life▪ Chrysost. in Praesat. oper. imperfect.  
Matthew wrote his Gospel as some think in the one and twentieth year after Christ's ascension, Iraen. l. 3. c. 1. Or the fifteenth year, As Nicephorus l. 2. c. 45. Or the ninth year after Christ's ascension, as Pareus Proem. in Matth. p. 599. and Alsted in Praecog. Theol. l. 2. c. 123. p. 710  
Occasion of Matthews Gospel, some declare thus. Matthew after he had first preached to the Hebrews, and thence was to go to the Gentiles, he committed his Gospel to writing; that so he might supply and compensate his absence by his writing, left behind with them, Euseb. Hist. Eccles. l. 3, c. 24. and out of him Nicephorus l. 2. c. 45  
The language, in which Matthew wrote, some think was Hebrew; tha● he being an Hebrew, wrote in Hebrew to the Hebrews, divers Ancient writers embrace this opinion, Iraen. l. 3. c. 1. Athan●s. in Synops. p. 141. Euseb. Hist. Eccles. l. 3. c. 24. Nazianz. in Carm. Hieron. Praefat. in 4. Evang. ad Damas. & in c. 11. Hoseae. August de consens▪ Evang. l. 1. c. 2. Nicephor. l. 4. c. 32. And that it was translated into Greek, By john the Evangelist, as some; By james, as o●hers; By Luke and Paul, as others; By Mark, as o●hers are of opinion. Some think he wrote not in pure Hebrew, but in Syriack, being the Dialect then most commonly used, Alsted. Praecog. Theol. l. 2. c. 123. But others Judge, Matthew wrote not his Gospel originally in Hebrew, but in Greek, and that upon these grounds▪ 1. The Hebrew Gospel of Munsterus his Edition is such for language, as it is improbable it should be written by Matthew, or any other skilful in the Hebrew tongue. 2. The same Authors who report Matthew, to have writ in Hebrew, acknowledge the Greek Gospel of Matthew in the Apostles times, to be commended to the Church as Authentic. Iren. l. 3. c. 39 Hieron. in Catal. illustr. Euseb. l. 3. c. 34. and 39 and l. 5. c. 10. etc. 3. The other Apostles originally wrote in the Greek tongue, (as than most common) and that not only promiscuously to all both Jews and Gentiles, but peculiarly when they wrote to the jews. As Author of the Epistle to Hebrews, Peter, james. And their Apostolical function required them to write in the most known tongue, as most to edifying. 4. Matthew's stile plainly agrees with Mark's, differs not much from John's, and though therein there be some Hebraisms, so there are in most books of the New Testament▪ 5. Matthew interprets Hebrew names by Greek, therefore he wrote in Greek not in Hebrew, e. g. Immanuel Matth. 1.23. Golgotha, Matth. 27.33. Eli Eli lamasabachtani, Matth. 27.46. 6. None can certainly tell who should be the Author of the Greek version, if Matthew wrote in Hebrew. And this opinion tends to destroy the credit and authority of Matthew's Gospel in Greek.  
Stoup, To evidence to all, but especially to the believing Hebrews, with whom he had preached, that this jesus Christ, was the true Messiah; the true promised seed of David and Abraham, Matth. 1.1.  
Principal parts. This History describes.  

I. Christ's Birth, and there, His Genealogy, Conception, Nativity, Place where, and some Consequents thereupon, c. 1.2.  
II. Christ's Life, wherein are deciphered, 

1. The things done in reference to Christ's threefold office. viz. I. Priestly; His inauguration by john's public promulgation, c. 3. II. Kingly, he combats with Satan and conquers him, c. 4. III. Prophetical, which he executed. 1. Alone by himself, and that either, As a Prophet only, teaching, 1 The Causes of Godliness, c. 5. 2 The Duties of Godliness, c. 6. 3 The impediments unto Godliness, c. 7. As a Prophet and King jointly, doing miracles, c. 8. and 9 2. Together with, or by his Apostles in their mjnistry, c. 10.  
2. The authority and esteem that Christ had. 1. With his own, c. 11. 2. With others, both 1 Ecclesiastical Persons who conferred with him, that they might ensnare him and accuse him, c. 12. 2 And Political, whether with the people, who flocked no hear him preach. c. 13. Or with the Magistrate, Herod's opinion of him, c. 14.    
III. Christ's death. Set forth by the Antecedents, Manner, and Consequents of it. 

I. By the Antecedents of it, comprised in his journey to jerusalem, wherein no●e, 

1. Whence he went, the term from which, viz. From Galilee, c. 15. compared with c. 19 1. while Christ was in Galilee. 1. He answers the Pharisees and Sadduces about a sign, c. 16. 2. He is transfigured to encourage both himself and his Apostles against his passion, c. 17. 3. He preacheth humility and love to his disciples, c. 18.  
2. What way he went, viz. through the coasts of judea, where are recorded his words and deeds, c. 19 and 20.  
3. Whither he went, the term to which, viz. To jerusalem. Here are declared, 1. How he was entertained at jerusalem, c. 21. 2. What he did there, viz. He disputed with Sadduces and Pharisees, c. 22. Accused the Pharisees of Hypocrisy, etc. c. 23. Foretold jerusalem's destruction, and the signs of his coming to Judgement, c. 24. Admonisheth all to prepare for the last judgement, and describeth it. c. 25.    
II. By the manner of his death, where note 1. The Preface, or Harbinger of it, his Agony in the Garden, judas his Treachery, etc. c. 26. 2. The Progress made to bring him to his end, both in the Ecclesiastical and Civil consistory. c. 27. 3. The Consummation of his passion, c. 27.  
III. By the Consequents of his death, c. 28.      

Mark.  
THE GOSPEL ACCORDING TO MARK. So denominated from Mark the Penman of it.  
MARK, some derive from the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marak. i e. He hath polished, etc. As Hebrews. Others rather take it to be a Latin name (made a Denizon in the Greek tongue) and derived from the month of March, because Mark was borne in that month, it being usual so to denominate men that were born in March, Probus. He was also called john Act. 12.12. & 15.37. viz. john Mark. His Father seems not to be mentioned in Scripture. His mother was that Mary in whose house they were praying for Peter, when Peter brought out of prison by the Angel, came and knocked at the door, Act. 12.12. He was cousin to Barnabas, his Sister's Son, Col. 4.10. Though he was not an Apostle, yet he was an Apostolical man. Some think he was one of the 70 Disciples. Hieronym▪ If so, he both heard and saw Christ. However he was the follower of Paul and Barnabas, Act. 12.25. And they had him to their Minister, Act. 13.5. Afterwards when there arose a sharp controversy betwixt Paul and Barnabas about Mark; Paul and Barnabas departed a sunder, and Barnabas took Mark along with him to Cyprus, Act. 15.37, 38, 39 And after this (as some think) Mark lived with Peter, who calls him Marcus my son, 1 Pet. 5.13. From whose mouth he wrote the Gospel, as some think, yet others are of opinion, there were two Marks, Vid▪ jacob. Laurent. in 1 Pet. 5.13. Irenaeus styles him The Disciple and interpreter of Peter. Iraen. advers. Heraes. l. 3. c. 1. p. 229. edit. Colon. 1596.  
Mark wrote his Gospel two years after Matthew, as some think, vid. Annotat. in Irenaeum quo supr. p. 229.230. And he wrote it upon occasion of the request of some Brethren at Rome, as some conceive. Epiphan Haeres. 51. Euseb. Eccles. Hist. l. 6. c. 11. & l. 1. c. 15. Niceph. lib. 2. c. 15. Hieron. Catal. illust. That conceit of Baronius that he wrote his Gospel in Latin, is rejected as groundless. Gerh. loc. come. de Sac. Script. exeg. c. 9 §. 244.  
Scope; To describe the true Christ, and to prove that jesus is the Christ. And this he doth compendiously, as Matthew had done before more Copiously. He also notes the Series and Orders of the History.  
Principal parts. An Historical Narration of Christ's life, and death is orderly and compendiously laid down; 

I. Christ's life and conversation is described, 

1. By his forerunner john Baptist, c. 1.  
2. By things done by jesus Christ, either, 

1. Before his transfiguration; as the Oracles which he preached, and the Miracles which he wrought; The splendour and glory of both which are much augmented, both by men, and by God. I. By men, and those both Christ's friends, and Christ's Foes, 1. Christ's friends, as By Matthewes calling to the Apostleship, c. 2. By the 12 Apostles being sent forth to preach, c. 3. By the people's flocking together to hear Christ's Doctrine, c. 4.5. 2. Christ's foes, viz, By Christ's own Countrymen that despised him, c. 6. By the Scribes and Pharisees, cavilling at him and his Disciples, c. 7.8. II. By God, in his trans-figuration, c. 9  
2. In his Trans-figuration, c. 9  
3. After his trans-figuration, where we have Christ's acts. 

1. Before his entering into the Holy City, c. 10.  
2. At his entering into jerusalem, c. 11.  
3. After his entrance, his 1. Disputation with the Scribes, pharisees, Sadduces, Herodians. c. 12. 2. Predictions of Ierusalem's destruction, and the end of the world, c. 13.        
TWO, Christ's Passion and Death, is set forth, 

1. By the Antecedents of it, c. 14.  
2. By the manner of it, c. 15,  
3. By the Consequents of it. His Burial, Resurrection, Ascension, etc. c. 15.16.       

Luke.  
THe Gospel according to LUKE. So denominated from Luke the Penman of it,  
LUKE some account an Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lokam, i. e. To him the Resurrection; Theophilact thinks, that Luke and Cleophas first met Christ after his Resurrection. But this is less probable, because Luke testifies, that he wrote this History of Christ, according as things were delivered to him by Ministers of the word, that were eye-witnesses— Luke 1.1.2. Others rather count Luke a Latin name from Lucius. Lucius derived a Luce Oriente, i. e. from the morning light, they were wont to impose this name upon such as were borne in the morning, about Sunrising, etc. He was of Antioch in Syria, as Hieronym. and Theophylact. By particular vocation, a Physician, Luke the beloved Physician, Col. 4.14. And some think he was a most excellent Painter. Niceph. l. 6. c. 16. & l. 15. c. 14. He was a faithful and constant companion of Paul, 2 Tim. 4.11. His fellow labourer, Philem. 24. And some think Luke is intended by that brother whose praise is in the Gospel throughout all the Churches, 2 Cor. 8.18. Bez. in loc. intimates this was Hierom's opinion. Though chrysostom rather thinks it was Barnabas, to whom Calvin subscribes, Calv. in loc. Piscat in loc. Luke was an inseparable Companion of Paul and his fellow-worker in the Gospel; saith Irenalis l. 3. c. 14. Paul's follower; and though not an Apostle, yet Apostolical; saith Tertull. advers. Martion. l. 4. c. 2. That Luke was most skilful in the Greek tongue, not only Hieronym. in Isaiah c. 6. testifies; but also his very stile clearly evidenceth. Whereupon one saith, It is known to the learned, that Luke observed a more pure Hellenisme than the rest of the Evangelists, Causab. Exerc. 2. c. 1. Paul converted Luke at The●es, think Hieronym. Eusebius▪ and Niceporus. Luke lived a single life, and taught first in France, Italy, Macedonia, and Dalmatia; thinks Epiphan. His death is variously reported; he lived 84 years saith Hieron. in Catal. and then died in Bythinia. Hicrony. in Catal. At Ephesus, thinks Dorotheus. He was hanged on a fruitful Olive-tree; thinks Nicephorus.  
He wrote his Gospel about fifteen years after Christ's Ascension Niceph. and that in the parts of Achaiah, Hieronym.  
Occasion of his writing, some say was the appointment of Peter or Paul, that's doubtful. Probably the request of Theophilus (supposed to be some eminent Senator) to whom he directs both his Gospel, and the Acts. Though some take this name Theophilus, for any go●ly man, Lover of God. Luke himself clearly sets down one occasion, viz. The unsuccessful attempts of many who wrote false Gospels, Luke 1.1.2.  
Scope, Besides the general aim of all the Evangelists, Luke seems particularly to intend to supply what others had omitted, and to record things from the very first, and that methodically in order; that Theophilus might know the certainty of things wherein he had been instructed, Luke 1.3, 4.  
Principal parts. In Luke's Evangelical History, are, 

I. The Preface to the whole History c. 1. v. 1, 2, 3, 4.  
II. The Body of the History itself, which contains a Narration of, 

I. Christ's life, Private or public. 

1. Private where 1. Of things before his Nativity, and of his conception, c. 1. 2. Of his Nativity itself, and his education, c. 2.  
2. Public in the Ministry of the Gospel, where are, I. His instalment into his public Ministry, c. 3. II. His executing of his Ministry. 1. By himself alone, both in teaching, c. 4. and in acting, c. 5. 2. By his Disciples also, which Disciples are either, Primary, the 12 Apostles called and instructed, c. 6, 7, 8. And sent forth, ●. 9 Or secondary, as the 70 Disciples sent to preach, c. 10.    
II. Christ's Death is described. 

1. By the Antecedents of it, viz. Christ's words and works in his journey to Jerusalem; here are considerable, 

1. The term from which Christ went, from Galilee c. 9 v. 51.  
2. His passage itself, wherein Christ discoursed of God's worship and service, inward, and outward. 

1. Inward, as 1. Prayer, c. 11. 2. Faith, c. 12. 3. Repentance, whereof are laid down, The Motives c. 13. The impediments, c. 14. The effects or fruits, c. 15.  
2. Outward, viz. 1. Of eschewing evil, i. e. The abuse of riches c. 16. And scandal c. 17. 2. Of doing good duties, c. 18.    
3. The term to which he came, viz. to jerusalem, where of his 1. Entertainment c. 19 2. Disputation, c. 20. 3. Prophecy c 21.    
2, By the manner of it. Beginning of his Passion, c. 22. Progresse c. 23. Period, c. 23.  
3. By the consequents of his death, c. 24.         

John.  
THe Gospel according to JOHN. This book is thus entitled from the Penman of it, viz. Not john the Baptist (as he is surnamed Luke 1.63.) Nor john surnamed Mark, Act. 15.37. but john the Apostle, compare Matth. 10.2. with John 21.20, 24. This is the Disciple which testifieth of these things, and wrote these things. He wrote also three Epistles; and the Revelation in Patmos. JOHN is Originally an Hebrew name, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jochanan. 1 Chron 12.22. jerem. 40.13. it is also sometimes written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I●hochanan, as in 1 Chron. 26.3. It is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah, the proper and essential name of God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chanan i. e. He hath been gracious; whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chen i. e. Grace; so that JOHN imports, THE LORD HATH BEEN GRACIOUS; or, THE GRACE OF THE LORD. This john was the son of Zebedee, and brother of james, all of them Fishermen by trade: Matth. 4.21. and 10.2. Mark 1.19. Luke 5.10. Salome (mentioned Mark 15 40. and 16.1.) is supposed to be John's mother. As john was with his Father, and Brother in the Ship, mending their nets, Jesus called him and his Brother, Matth. 4.21. Luke 5.10. It is thought that john lived a single life: yet some are of opinion that john was the Bridegroom at Cana in Galilee. joh. 2.1.9. It is certain; that john was one 1 of the three whom Christ took up with him to mount Tabor to behold his trans-figuration, Matth. 17.1. etc. Mark 9.2. Luke 9.28. etc. And ᶻ one of the two, whom Christ sent to prepare his last Passeover, Luke 22.8. And 3 that Disciple whom jesus peculiarly loved above all the rest, joh. 13.23. and 19.26. and 20.2, & 21.7.20. ⁴ Who leaned on jesus breast at supper; and 5 to whom Christ by a private token discovered that judas should betray him, joh. 13.23, 24, 25, 26. And 6 to whom Christ dying on the Cross, commenced his own mother, joh. 19.25, 26, 27. After Christ's Ascension, john, with Peter, healed miraculously the lame man as they were going into the Temple, Act. 3.3, 4, etc. Preached boldly against all prohibitions, Act. 4.13, 19 Was sent to Samaria having received the word, from the Apostles at jerusalem, Acts 8.14. Tertullian saith, that the Apostle john, after he in Rome had been cast into burning Oil, and suffered nothing thereby, was banished into an Island Tertul. lib. de Praescriptione adversus Haereticos cap. XXXVI. p. 211 edit. Franeker. 1597. Nero slung him into the burning Oil, as is thought: Domitian Banished him into the Isle Patmos Rev. 1.9, 10. Whence it's supposed, he returned under Nerva; came to Ephesus in the 97 year of his age, where he lived and taught till he was 99 He made his Sepulchre with his own hands. Left his Disciples, Papias at jerusalem; Policarpus at Smyrna; and Ignatius at Antioch. He is supposed to write his Gospel towards the end of his life. Alsted. Praecog. Theol. l. 2. c. 123. John's Gospel hath still been had of most high account with Antiquity. See Basil. in Homil. sub Princ. joan. Chrysost in Prologue. Comment. super joan▪ Ambros. l. 3. de sacram. c. 2. Cyrill in Prologue. joan. Hieronym. Proem. Comment. in Matth. August. de Civit. dei. l. 10. c. 29. and Tract. 56. in joan.  
Occasion of John's writing his Gospel, Ecclesiastical Writers tells us was twofold. viz. 1. To oppose and confute the blasphemous heresies of Ebion and Cerinthus, who denied the Divinity of Christ; hence john so clearly asserts it, john. 1. See Iren. Advers. haeres. l. 3. c. 11. p. 257. edit. Colon. 1596. Hieronym, in Proem. Comment. in Matth. 2. To supply what the other three Evangelists had omitted, who principally relate things done by Christ, but for one year wherein Christ suffered, after john was cast into prison, Euseb. Hist l. 6. c. 13. ex Clem. Alexandr.  
Scope of John's writing is expressly noted, john 20.31. These are written that ye might believe that jesus is the Christ, the son of God, and that believing ye might have life through his name.  
The Principal parts, or General Branches of this Hist. are, 

I. A Description of Christ's Person according to his divine and humane nature, c. 1.  
II. A Delineation of Christ's office, discharged by him in his four ominent journeys to jerusalem, viz. 

1. At the feast of the Passeover, John 2.12, 13. Here are considerable 1. The term whence he went, from Cana of Galilee, c. 2. 2. His abode there, the doctrine that he preached, and the Acts he did, c. 2.14. etc. and ● 3, and 4.1, 2, 3. 3. His return from jerusalem through Samaria, and his deeds and acts there, c. 4.  
2. At the feast of Pentecost▪ wherein 1. He cured him that had the palsy thirty eight years, c. 5. 2. He fed the multitude above five thousand with five loaves and two fishes, and preached himself the true Mannah, c 6.  
3. At the feast of Tabernacles, where are 1. Christ's coming to jerusalem, c. 7, 1. to 15. 2. His abode there; during which, he taught, c. 7, 14. to the end. He disputed, c. 8. He cured the man borne blind, c. 9 He preached himself, the true shepherd of his sheep, c. 10. 3. His return thence beyond jordan, c. 10.40. &c, whence he came again into judea to Bethany, to raise Lazarus from the dead, c. 11.  
4. At the Celebration of the true Passeover, when Christ our Passeover was sacrificed for us. Where Christ's death is described by the Antecedents, Manner, and Consequents of it. 

1. By the Antecedents going before his death, viz. 1. His actions, entering into the City, c. 12. Washing his disciples feet at supper, c. 13. 2. His words spoken, either At supper, c. 13, 31. to the end, and c. 14. as they were going to the garden of Gethsemane, 1 Warning his disciples of the world's persecution, c. 15. 2 Comforting them against the Cross, c. 16. 3 Praying for them and all his Elect, c. 17.  
2. By the manner of his Passion, 1. In the garden, c. 18, 1. to 15. 2. In the High-Priests palace, c. 18, 15. to 28. 3. In the Hall of judgement before Pilate, c. 18, 28. to c. 19 v. 17. 4. In the place of execution, c. 19 ver. 17. to the end.  
3. By the Consequents of his Passion, viz. Christ's appearing after his Resurrection, 1. To Marry Magdalene and the disciples in judea, c. 20. 2. To the disciples fishing in Galilee, c. 21.         

The Acts:  
THE HISTORY OF THE CHURCH OF CHRIST, his body, and that in the purest Primitive Apostolical times, is contained in the Acts OF THE HOLY APOSTLES. So denominated from the principal subject matter of this Book, viz. The Acts of the Apostles in the infancy of the Primitive Church, therein recorded Historically.  
Penman of this History was Luke the beloved Physician, who also wrote the Gospel (of whom see what is there spoken) as appears 1. By the Preface or Introduction here prefixed, wherein he mentions the former Treatise of the Gospel penned by him; names Theophilus to whom he directed particularly this History of the Apostles, as well as that History of Christ; and also he connects or knits this Book to his Gospel, by continuing the History where he formerly left. viz. At the Resurrection and Ascension of jesus Christ, which here is somewhat more fully described, and what followed thereupon, Act. 1.1, 2. So that his Gospel, and the Acts of the Apostles are but as one continued History. 2. By the very stile, which seems notably to indigitate Luke unto us, partly it being complete and polished Greek becoming Luke an accurate Grecian, who had also most diligently perused the Septuagint version; partly it being replenished with Hebraisms, suitable to Luke's native Genius, being by country a Syrian of Antioch, (the Syrian language being one of the Hebrew dialects) partly because herein sometimes is the Language of a Physician, very agreeable to Luke's profession, as Act. 17.16. His spirit was stirred in him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. His spirit was in a Paroxysm; the word is used by Physicians to signify a sharp fit of an ague, fever, etc. & again, the Contention was so sharp, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. there befell a Paroxysm,— this word is not used in all the New Testament by any, but Luke, and Paul, (whose companion Luke was) 1 Cor. 13.5. Heb. 10.24. 3. By the consent of ancient and modern writers. No doubt this Book was written by Luke of Antioch, the Physician, Hieron in Praefa●. Act. Luke the follower of the Apopostle and companion of all his Travel, wrote the Gospel,— and put forth also another excellent volume entitled the Acts of the Apostles. Hieronym. de vir illustr. And again, the Acts, of the Apostles seem to import a bare history of the infancy of the newborn Christ, but if we know Luke the Physician to be the penman of them, whose praise is in the Gospel, we shall consider also that all his words are a medicine for a languishing soul. Hieron. praefat. in Act. and out of him Beda, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The book of the Acts which Luke wrote. Oecumen. in Scholiis. None but the unlearned and unskilful, can doubt whether Luke were Penman of the Acts, etc. Erasmus.  
Occasion. It is thought that Luke wrote this History at Rome, during Paul's imprisonment there. Hieron. de vir illustr. And that at the request of the faithful brethren at Rome: and by the command of Paul, Dorotheus and Nicephor. Hist. l. 2. c. 43. Alsted. Praecog. Theol. l. 2. c. 123. The time of writing is referred to the sixtieth year of Christ, the fourth of Nero, 27th. after Paul's conversion. But the peculiar guidance of the Holy Ghost, was the principal cause of Luke's writing both this and the former Book.  
Scope. To describe unto us the Rise, Growth, State and practice of the Primitive Christian Church in her infancy, in the purest Apostolical times, how she observed and obeyed Christ's Commandments to his Apostles, after his Resurrection and before his Ascension, speaking to them of the things pertaining to the Kingdom of God, Acts 1.2, 3. and this both in matters of faith, worship, Church-Communion, and Church-Government; that herein the Primitive Church might be an exemplary Pattern to the following Churches in all succeeding ages. So that this is a most useful Book to the Church of God.  
Principal branches. The Acts of the Apostles, are laid down in this History, 

1. More generally. The Acts of all the Apostles. 

I. After Christ's Resurrection, till his Ascension, c. 1, 1. to 12.  
II. After Christ's Ascension till the feast of Pentecost. viz. Their devotion, and their Election of Mathias to the Apostleship in room of judas, c. 1, 12. to the end.  
III. At the feast of Pentecost, how they preached and walked after they had extraordinarily received the Holy-Ghost, c. 2.  
FOUR After the feast of Pentecost, viz. 1. How the Apostles, (upon report of the miracle that Peter and john had wrought upon the lame man, and the doctrine they had boldly taught, against all the oppositions and threats of the Priests and Elders) poured forth their prayers against the enemies of Christ and his Gospel. c. 3, 4. to 32. 2. How themselves provided for the necessities of Christians that wanted, c. 4, 32. to c. 5. 3. How they wrought wonders to the conversion of many, c. 5, 12. to 17. 4. How the Apostles were imprisoned and beaten for preaching jesus Christ, and how stoutly they behaved themselves under these sufferings. c. 5, 17. to the end. 5. How thu● Apostles appointed seven Deacons to take care of the poor, whereof Steven being one, wrought miracles, disputed, was accused, answered his Accusation, and is barbarously stoned to death, c. 6. & 7. 6. How the Apostles continuing at jerusalem, in the great persecution occasioning the dispersion, sent Peter and john to Samaria to preach to them. The Holy Ghost also sending Philip to baptise the Ethiopian Eunuch, and to preach, c. 8. In which persecution, Saul being a great actor, was wonderfully converted and called to the Apostleship, c. 9, 1. to v. 32.    
2 More specially. The Acts of Peter and Paul are storied. 

I. Peter's acts. viz. 1. His miracles wrought, recovering Aeneas and raising Dorcas from death, c. 9, 32. to the end. 2. His doctrine, preached to Cornelius a Gentile, c. 10. Defended against them of the circumcision, that opposed his communion with the uncircumcised, c. 11. 3. His imprisonment and miraculous release, c. 12.  
II. Paul's Acts are recorded according to four remarkable per●grinations or journeys which he took; viz. 

1. His first journey was with Barnabas, to the Gentiles. His Deeds and Acts in that journey, are in c. 13.14.  
2. His second journey with Silas, from Antioch to jerusalem, where 1. The occasion of the journey, viz. the doctrine of certain coming from jerusalem, That circumcision was necessary to salvation; whereupon that famous Synod was called at jerusalem, c. 15. 2. Paul's Deeds and Acts, while he was in Asia, c. 16. 3. Paul's Deeds and Acts while he abode in Graecia, until he returned again to Antioch, c. 17. to c. 18. vers. 22.  
3. His third journey undertaken for the Ephisians sakes, where note 1. Whence he went. c. 18.23, etc. 2. What way he traveled, Going, c. 19 Coming, c. 20 3. Whither he came, viz. to jerusalem. c. 21.22, 23. Then to Caesarea, where consider things done under Felix, c. 24. under, Festus, c. 25. under ●grippa, c. 26.  
4 His fourth and last Journey which he took towards Rome, c. 27, 28.          

II. EPISTOLICAL BOOKS.  
THE EPISTOLICAL BOOKS of the New Testament, are, All the Epistles, written by the Apostles; the Apostles being ofttimes unable to instruct by their personal presence, supplied that by writing Epistles. These Epistles are either written, 1. To the Believing Gentiles, Or 2. To the Believing jews; as was formerly noted,  
To the believing Gentiles, The Apostle Paul wrote his Epistles, which are either 1. General written to whole Churches: Or 2. Particular to some select particular persons. Some do rank Paul's Epistles thus, according to the persons to whom they were written, viz.  
Paul's Epistles were written either 

To whole Churches, either in 

Europe, as to the Churches at 

Rome.— in Italy.  
Corinth. in Grecia  
Thessalonica in Grecia  
Philippi.— in Thracia    
Asia, as to the Churches at 

Galatia in Asia Minor  
Ephesus in Asia Minor  
Colosse in Asia Minor    
judea, and in other Nations dispersed, as the Epistle to the Hebrews.    
To particular persons; as to 

Timothy.  
Titus.  
Philemon.      
Others endeavour, and that not unprofitably to marshal Paul's Epistles, in the Order of times and seasons, wherein they were severally written, which Order is not observed as they are placed in our Bibles. And though the punctual time when every Epistle was written, cannot evidently and infallibly be demonstrated either by the Epistles themselves, or other Ecclesiastical Histories, yet we may have good probabilities hereof, as may appear in this Type or Table ensuing, viz.  
Paul's Epistles were written, 1. Before his Bonds and Captivity at Rome. 2. In his Bonds and Imprisonment there.  

I. Before his Bonds and Captivity at Rome, as these seven Epistles in this Order, viz. 

1. First of all seems to be written the I. To Thessaly. From Athenes by Tychicus. For Paul by reason of the tumultuous Jews going from Thessalonica to Berea, and thence to Athenes Act. 17. thence he confirms the Thessalonians in the faith by his first Epistle, written about seventeen years after his Conversion, ninth year of Claudius, and nineteenth year after Christ's passion, when the Council at jerusalem was held. Hieron.  
2. About the same time, and in the same place Paul seems to have written the II. To Thessaly. by Tychicus also. For what he had written in the former of Christ's coming, and of the end of the world, he further explains in this, and vindicates.  
3. The I. To Timothy seems written by Paul, from Laodicea, of Phrygia Palatina, sent by Tychicus the Deacon, when returning the second time from jerusalem, he passed through the Region of Galatia and Phrygia, Acts 18.23. and before he returned to Ephesus, Acts 19.1. For he promiseth to Timothy, that he would shortly come thither. 1 Tim. 3.14. viz. in the nineteenth year after his Conversion, (as is thought) in the eleventh of Claudius, and the one and twentieth after Christ's death.  
4. Next seems written the I. To Corinth, from Ephesus, while Paul stayed there, Act. 19.9. (and this rather then from Philippi, as the Greek postscript intimates,) and before he went through Macedonia,) 1 Cor. 16.5. for he passed through Macedonia, after his three years' abode at Ephesus. See Acts 19.1.8.10. compared with Act. 20.1. about the end of which time he is supposed to write this Epistle at Ephesus before Pentecost. For he saith, I will tarry at Ephesus, until Pentecost; 1 Cor. 16.8. which when he wrote, he seems plainly to be at Ephesus: And this Pentecost went before that Pentecost, when he intended to be at jerusalem, Act. 20.16. which fell out about the sixty fourth year after Christ's death, in the ninth of Nero, which year coming to jerusalem with the Contribution, he was cast into Bonds, in the thirtieth year after his Conversion, Athanas. in Synops. chrysostom.  
5. Not much after this first Epistle, Paul wrote his II. To Corinth, from Philippi when after Demetrius his tumult, he left Ephesus and came into Macedonia, Acts 20.1, 2, 3. for then he must needs come to Philippi, (which was the first city upon the coast of Macedonia, Act. 16.12.) Hither refer that promise of his that he would come to Corinth, with them of Macedonia, 2 Cor. 9.4. that is there said to be done, when after he had passed through Macedonia into Greece, he had stayed three months, Ast. 20.2, 3. and after, we never read that he returned into Greece.  
6. In the same passing through Macedonia; At Nicopolis not far distant from Philippi, before he came into Greece, Paul is supposed to have written his Epistle To Titus whom he calls from Crect to Nicopolis, because there he had determined to winter, Tit. 3.12. though he seems after to have altered his purpose, and to have wintered in Grecia, as is thought at Corinth.  
7. The eminent Epistle to the Romans seems to have been written, whilst Paul was wintring at Corinth. For after that, we read not that he returned to Corinth, but having wintered in Greece because of the treacheries of the Jews, returning through Macedonia, he came into Syria with the Contribution, whence at last he was carried bound to Rome, in the sixty fourth year of Christ, the ninth of Nero, and in the thirtieth year after his own Conversion. So that the II. To Corinth, To Titus, and To the Romans, all these three seems to bewritten, as is said, and all within the space of half a year: but the Epistle to the Romans seems to be the last he wrote before he came captive to Rome. Origen & Chrysost prove it was written after both the Epistles to Corinth: because in both those Epistles he stirs them up to a Collection for the poor Saints at jerusalem, 1 Cor. 16.1. to 6. 2 Cor. 8. and 9 which contribution he saith he had received from the Churches of Macedonia and Achaia, Rom. 15.25. to carry it into judea; and he brought it to jerusalem, in his last journey into Syria, described Act. 20. and 21. as himself testifies in his Apology before Felix, Act. 24.17.    
II. In his Bonds and imprisonment at Rome, and this under, 1. His former. 2. His later imprisonment. 

I. Under his former imprisonment, when he was in more free custody at his first coming to Rome Act. 28.16, 20, 30, 31. Then probably he wrote his Epistle to the Hebrews, for he promiseth the Hebrews to come and see them, Heb. 13.23. therefore than he had some hopes of liberty, or it may be he had liberty at that time and preached in Italy. whence perhaps the Epistle is said to be written, not from Rome, but from Italy.  
II. Under his latter imprisonment when he was clapped up in close● restraint. Then he wrote his other six Epistles (in which he mentions his chains) and probably he wrote them in this order, viz. 

1. To the Galatians to whom he writes that he bears in his body the mark●● of the Lord jesus, Gal. 6.17. i e. either his chains, torments, or brands.  
2. To the Ephesians, to whom he mentions his chain, Eph. 6.20.  
3. To the Philippians, whom he salutes in the name of divers of Caesar's household, Phil. 4.22,  
4. To the Colossians whom he requests to remember his bonds, Colossians 4.18.  
5, To Philemon, Paul wrote being a Prisoner and now aged, Phil. 9 and it is thought he wrote this Epistle after his first Apology, in which all men forsook him, but the Lord stood by him, and delivered him from the mouth of the Lion, 2 Tim. 4.17. Therefore having some dawnings of hope that he should be delivered, he desires Philemon to prepare him a lodging, for I trust (saith he) that through your prayers I shall be given unto you, Phil. 22. but the Lord had otherwise determined. Some think this Epistle was written after the TWO to Timothy, because there he bids Timothy and Mark to come to him, whom here he intimates to be with him, ver. 1.24. But others collect rather the contrary, 1 Partly because here he desires a lodging to be provided for him, ver. 22. but in that Epistle he is not solicitous about his lodging, but about his departure out of this life, 2 Tim. 4.6. 2 Partly because, there he complains that Demas had forsaken him, 2 Tim. 4.10. But here he salutes Philemon in Demas his name, ver. 24. Therefore this Epistle was written before Demas his desertion, or Demas had returned again unto him.  
6. Last of all, a little before his Martyrdom (whichfell out in the thirty seventh year of Christ, in the fourteenth year of Nero, & in the thirty fifth year after his own conversion) Paul wrote his II. to Timothy, as all Circumstances evince, and the Epistle itself intimates. I am now ready to be offered, and the time of my departure is at hand, 2 Tim. 4.6.       
This noting the several times of the Apostles writing his Epistles is useful, To let us see why the Apostle wrote so variously about the same things, as Circumcision and other Ceremonies, As; To the Romans, that they should receive the weak, etc. about Ceremonies and indifferent things, Rom. 14. 1. etc. But to the Galatians, and Colossians, utterly condemns use of Circumcision, etc. Gal. 5.2. etc. Col. 2, the reason is the difference of times, Chrisostome. Ceremonies were always Mortales, mortal; at Christ's death became Mortuae, dead; only Moses must be honourably buried, for the weak jews the use of them was permitted a while; but after that they became Mortiferae, deadly to them that used them.  
But here Paul's Epistles shall be considered according to the method and distribution of all the Books of the New Testament first proposed: and that the rather, because so we shall view them as they stand in order in our Bibles.  
And first of Paul's General Epistles to whole Churches, which are nine, viz.  

Romans.  
THe Epistle of the Apostle Paul to the ROMANS. So denominated, 1. Partly from the object to whom the Epistle is written, viz. The believing Romans, Rom. 1.7. When this Epistle was written, there was so famous a Church at Rome, that their Faith was spoken of throughout the whole World, Rom. 1.8. Yea there were even in Caesar's household that had received the faith. Phil. 4.22. But by whom or when was the Church of the Romans first planted? Answ. Scripture is silent, Papists say by Peter, Bel●●m. de Pont. Rom. l. 2. c. 2. But Peter never was at Rome, much less planted the Church there D. Pareus in Rom. 16. Pub. II. Barnabas is supposed to have preached Christ at Rome, and to have converted the Romans, under the Reign of Tiberius, if Clement may be believed. Recognition. Clementis lib. 1. But now Rome is as infamous as once it was famous, being the seat of Antichrist, Rev. 17, 9, etc. the Spiritual Egypt Rev. 11.8. Sodom Rev. 11.8. And Babylon devoted to destruction, Rev. 18.2, etc. 2. Partly from the Penman of the Epistle, viz. Paul, Rom. 1.1.  
PAUL is a Latin name from Paulus, i. e. a little one, so the Romans were wont to call them that were of a lesser stature, he seems most to be delighted with this Roman name, being appointed Apostle to the Gentiles. Some think he first had this name given him, upon occasion of his conversion of Sergius Paulus the Deputy, Act. 13.7.9.12▪ Hieronym. de claris Script, Before he was called Saul, i. e. desired, asked, etc. From the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaal, i. e. he hath asked, desired, etc. It is not likely that he changed his name Saul into Paul: but rather that he had two names, as all the jews had that were freemen of Rome; Saul then denoted his nation and Religion, Paul signified his Roman freedom. And Scripture favours this that he had two names, saying, Saul, which also is Paul, Act. 13.9. The History of Paul is notably described in the New Testament, especially in Phil. 3. 1 Tim▪ 1. And in Act. 13. to the end of the Book, but more summarily, Act. 22.3, to 22. and 26.4. to 24. He was a jew by Nation; of the Tribe of Benjamin; of the Province of Cilicia; borne in the City Tarsus, (which being a Colony and having the privilege of the Roman freedom, Paul though of jewish Parents, yet saith he was a Roman freeborn, Act. 22.7.28.) circumcised the eighth day; brought up at the feet of Gamaliel; a great proficient above many in the jewish Religion; in his Zeal persecuting all that seemed to oppose it; held the garments of those that stoned Stephen, consenting to his death; made havoc of the Church, etc. But at last, as he was in his Circuit of persecution, he was miraculously converted of a Wolf to become a Lamb, and of a Persecuter to be a prime Apostle, in his Apostleship he suffered and laboured more than all the rest of the Apostles; was peculiarly sent to teach the Gentiles. At last he was carried bound to Rome, and there he was be headed by Nero in seventeenth year after Christ's Ascension, in the fourteenth year of Nero, and thirty fifth year after his conversion, and buried in the Ostiense way. Hieronym. He wrote fourteen Epistles, of which one said, As oft as I read Paul, me thinks I hear not words so much as thunders, Paulum quotiesc●nque lego, videor mihi non verba au●dire, sed tonitrua. Hieronym. contr. jovinian. de Epist. Paulin.  
His Epistle to the Romans, though no● first written, yet is set first. 1. By reason of the dignity of the Romans to whom it was written, Rome being the Seat of the Empire, and Head of the World. 2. Because of the largeness of the Epistle, this being the longest of all the Epistles. As Isaiah is set first being the longest of all the Prophets. 3. But especially from the dignity of the matter, and dexterity in handling it. The Body of Divinity is so admirably herein handled, espicially the principal points of Election, Reprobation, Redemption, Faith and justification by Faith, etc. that it is deservedly called by some Clavis Theologiae, the Key of Divinity; and Methodus Scripturae, the Method of Scripture.  
When it was written, See in former Table. Where it was written, is to be considered. Origen in Praefat. Comment. thinks at Corinth. 1. Because he commends Phoebe to the Romans, Rom. 16.1. She was a servant to the Church at Cenchrea, which is a Port of Corinth. 2. Because he salutes them in the name of Gaius his Host, etc. Rom. 16.23. And Gaius a Corinthian, and there Baptised by Paul 1 Cor. 1.14. 3. Because he salutes them in the name of Erastus' Chamberlain of the City, Rom. 16.23. Who abode at Corinth, 2 Tim. 4.20. 4. The postscript testifies thus much.  
Occasion and Scope of this Epistle seems to be this. The report that Paul had received of some disagreements both in judgement and affection, in them of the Church of Rome, who were partly believing Jews, partly believing Gentiles. The jews either wholly opposing the Gospel, or mingling Law and Gospel together in the case of Justification▪ and all of them excluding the Gentiles from the fellowship of Christ, and despising them, insisting too much upon the Prerogative of the Jew: chose the Gentiles, knowing that the Jews were rejected of God, and the Gentiles implanted in their stead, too much insulted over them as a people cast away, boasting of their own wisdom and virtues, and using their Christian liberty with offence. Now to reconcile these Controversies, and to settle them both in the truth, and in unity of judgement and affection, the Apostle being hindered from coming to them deals by letters; Demonstrating that neither jews had cause to boast of their righteousness and Prerogatives, nor Gentiles of their wisdom: both of them naturally being liable to eternal condemnation notwithstanding, and both of them being to be justified by Faith in Christ alone, and that they should not abuse Grace, but walk in newness of life, etc.  
General parts. In this Epistle to the Romans are chiefly three parts.  

I. A Preface to the whole Epistle, c. 1.1. to 17,  
II. A Treatise, containing the main substance of the Epistle, which is either, Informatory and Doctrinal. or Hortatory, and Practical. 

1. Doctrinal, viz, Touching the cause of our justification, more near, more remote. 

1. More near cause of justification Where, 

1. The false cause, viz. Works, is removed, c. 1.17. to end. c. 2. & 3.1, to ver. 21.  
2. The true cause, viz. Faith, is 

1. Defended from Calumnies, c. 2.21. to the end, & c. 3.  
2. Confirmed by Abraham's example, and testimonies, c. 4.  
3. Explicated by the fruits or effects thereof; 1. Inward, viz. Peace with God, and full assurance of Faith, c. 5. 2. Outward, viz. 1 Newness of life, c. 6. 2 Freedom from the curse of the Law, c. 7. 3 Constancy in the state of Grace, against all condemnation, notwithstanding all infirmities or afflictions, within or without them that are in Christ, c. 8.      
2. More Remote cause of justification viz. Predestination where, of 

1. The Jews rejection, described, 

1. By the cause thereof, God's pleasure, the Jews unbelief, c. 9  
2. By the signs and effects thereof, their blindness c. 10.    
2. The Jews Restauration, and of the remnant to be saved, c. 11.      
2. Practical and Hortatory, inciting to goodworks, and duties; either, 

1. General, towards God and man, c. 12.  
2. Special duties, either in 1. Things necessary, towards Superiors, c▪ 13▪ 2 Things indifferent and Arbitrary, towards inferiors, and the more infirm in Faith, c. 14. &, c. 15. ver. 1. to 14.      
III. A conclusion of the whole Epistle, consisting of 1 Excuses about his freedom in writing to them, his not coming to them; and other advertisements touching his purpose of seeing them, and his desires of their prayers, c. 15. ver. 14. to the end. 2. Commendations and Salutations, c. 16.    

I Corinth:  
THe first Epistle of the Apostle Paul to the CORINTHIANS.  
So denominated from the Penman thereof, Paul (of whom in Epistle to the Romans) and from the object to whom he wrote it, viz. The Corinthians; or the Church of God at Corinth, 1 Cor. 1.1, 2. CORINTH was an eminent City of Achaia (which Achaia by an Isthmus was annexed to Greece, near to Athens) seated in an Isthmus, or a little tract of Land betwixt two Seas, the Aegean and Ionian Sea, A most famous Mart, very populous, and flowing with wealth, it was Lumen & decus totius Graeciae. Cic. pro leg. Manil. i e. The Light and glory of all Greece: yet very infamous for luxury and multitudes of vices. Once utterly destroyed by L. Mummius the Roman Consul; but after for the opportunity of situation restored to its ancient splendour by Augustus. D. Pareus in prolegom. in I add Corinth. Paul coming from Athens to Corinth, laid the first foundation of a Church there, 1 Cor. 3.10. He was the●r Spiritual Father that begot them, 1 Cor. 4.15. Converting, by his preaching, Crispus and Sosthenes chief Rulers of the Jewish Synagogue there; and many other Corinthians; among whom Paul continued preaching, a year and six Months; God assuring him by night in a Vision, that he had much people in that City. Act. 18.1, 8, 9, 10, 11, 17. And this Church of Corinth grew one of the most eminent Churches for all manner of spiritual gifts, 1 Cor. 1.5, 6, 7.  
When and where this Epistle was written, See in the Table before Epistle to Romans. As the Epistle to Romans is set first for Doctrine of Faith: So this is set second for Doctrine of Church-government, excellently handled therein.  
Occasion of writing this Epistle, seems to be twofold. 1. The information that Paul had from them of the House of Cloe, of the many and woeful distempers that infested the Church of Corinth after Paul's departure, as 1 Schisms and Divisions 1 Cor. 1.11. etc. 2 Many notorious scandals, as Lusts, Incest, Covetousness, Lawsuits, etc. 1 Cor. 5. & 6. 3 Idolatrous Communion with Infidels in their Idoll-feasts, 1 Cor. 8. & 10. 4 Uncomely habits in public Assemblies, 1 Cor. 11.3, to 17. 5 Profanations of the Lords Supper, 1 Cor. 11.17. to the end. 6 Barbarous confusion in their public Church-Assemblies, 1 Cor. 14. And 7 finally such Epicure-like profaneness, as to deny the Resurrection and eternal life, 1 Cor. 15.12, etc. 2. The writing of some of the Corinthians unto the Apostle for satisfaction in some particular cases, as 1 about Marriage. 2 About Things sacrificed to Idols. 3 About Spiritual gifts. 4 About Prophesying. And 5 about charitable Collections for the Saints in judea. 1 Cor. 7.1.  
Scope. The Apostle therefore in this Epistle principally endeavours, To apply healing medicines speedily to all the evils and maladies that began to grow in that Church; and to give them satisfactory Resolutions in all the particulars, wherein they craved his advice from the Lord.  
General parts. In this I. Epistle to Corinthians, consider 

I. The exordium or Preface to the whole Epistle, c. 1. v. 1. to 10.  
II. A Treatise of several subjects, according as the present state and necessity of the Church required, in respect of their present corruptions abounding; and Paul's Resolution in some doubts propounded. Herein therefore the Apostle, 

1. Sharply taxeth their Schisms and divisions about their Ministers, and their diversity of gifts, as eloquence, etc. for which some factiously admired one, some another, c. 1, 10. to c. 5. Herein note 1. An emphatical exhortation to unity, c. 1.10. to 14. 2. Paul's tacit clearing himself from being any cause of these divisions among them, either 1 By His Baptism, he baptising very few, and none in his own name, v. 14. to 17. or 2 By his Preaching amongst them, for he preached Christ crucified, not with wisdom of words to entice them, but in demonstration of the spirit and power to save them, yet his doctrine was far above the reach of carnal men c. 1, 17. to the end and, c. 2. 3. He shows why he preached to them so plainly, because they were carnal, c. 3, 1. to 5. 4. That their Teachers should be no such cause of divisions; They are but Ministers, can do nothing without God, and therefore he warns their Teachers to take heed that they build upon Christ the foundation; and people not to admire men's persons, c. 3, 5. to the end. 5. He directs them what account to have of him and his Ministry, and how little cause they have to prefer their other eloquent teachers before him, c. 4.  
2. He severely reproveth divers notorious scandals amongst them. As 1. Their suffering of the incestuous person among them, who should have been delivered to Satan by their Church-governors, c. 5. 2. Their covetous and quarrelsome law-suits even before Infidels, c. 6, 1. to 12. 3. Their fornications, which they counted as indifferent things, c. 6.12. to the end.  
3. He resolveth their doubts or questions propounded to him, touching 

1. Marriage, and therein concerning 

1. Conjugal benevolence, c. 7.1. to. 8.  
2. The unmarried and widows, v. 8, 9  
3. Divorce, v. 10. to 25.  
4. Virgins, v▪ 25. to the end.    
2. Idolothytes, or things sacrificed to Idols, showing that they ought not (under pretence of Christian liberty,) eat to the scandal of their brethren, c. 8: as he preached without wages (which yet were due to him) that he might avoid the calumny of his Antagonists; and became all things to all men to gain them. c. 9 By other arguments he condems eating things sacrificed to Idols, as being idolatry, or communion with devils, and inconsistent with communion with Christ in his supper, c. 10. & c. 11.1.    
4. He directs and endeavours to reform their practice in divers particulars. 1. How men and women are to behave themselves in point of their outward Habits, in public Assemblies, c. 11, 2. to 17. 2. How the Lords Saints ought to be managed and received c. 11. v. 17. to the end. 3. How all spiritual gifts are to be employed for promoting the Church's profit and preserving the unity of the mystical body, c. 12. beyond all which gifts, grace, as love, &c, is much to be preferred; yea gifts without grace are as nothing, c. 13. 4. How they should prophesy, (the woman still keeping silence in their Churches) c. 14.  
5. He condemns and confutes the profane error of them that denied the Resurrection, c. 15.  
6. He instructs them about the Collections for the Saints at Jerusalem, ●c. 16, 1.2, 3, 4.    
III, The Conclusion of the whole Epistle, with certain advertisements about more private affairs, exhortations to certain duties, and salutations, c. 16.5. to the end     

TWO Corinth.  
THe II. Epistle of Paul the Apostle to the CORINTHIANS, So called from Paul the Penman of it. (of whom see before in Epistle to the Romans) and from the parties to whom he wrote, viz. The Church at Corinth, (of which see in I. to Corinth.) and to all the Saints in all Achaia, 2 Cor. 1.1. probably there being many Saints in that Province, who could not so safely and conveniently meet in Churchassemblyes, but were dispersed up and down by reason of the turbulence of those times. Calvin in loc.  
When this Epistle was written, see before in the Table.  
Occasion of this Epistle seems to be, those Calumnies and aspersions cast upon Pa●ls words and actions by false Apostles and other his adversaries after his former Epistle; they charged him with levity, that he came not to them according to his premise: with pride and tyrannical severity, because of the incestuous person: with less●ning the authority of the law: and that however he was glorious in his letters, yet in person he was but base, etc. Paul therefore wipes off these aspersions, & shows that he wrote not his former Epistle to them for any such ends, but for promoting of their salvation. So that this Epistle is for most part of it Apologetical, viz. Paul's Apology against his adversaries calumnies, and this the end and Scope of it; as also to testify his love to them, and to prevent his having sorrow from them, when he should come unto them. 2 Cor. 2.3, 4.  
Principal parts. are 

I. An introduction or Exordium to his Epistle, c. 1, 1. to 8.  
II. The substance of his Epistle, containing a Treatise Apologetical and Hortatory. 

1. In the Apologetical or excusatory part of he Epistle. 

1. He purgeth himself both from the charge of levity and temerity that he came not to them according to his promise, 1 Cor. 16.2. to 8. And of severity in the case of the incestuous person, showing them the true causes of his absence, wherein (to clear himself from severity, &c,) he inserts his exhortation to them, touching the restoring and comforting of the incestuous person, excommunicated according to his former Epistle, but now repenting c. 1, 8. to the end, and c. 2.  
2. He commends and magnifies his ministry to them, 1 Partly from the effect it had on them, Converting them, c. 3, 1. to 6. 2 Partly from the subject matter of his ministry, viz. The Gospel far surpassing the law in glory, c. 3, 6. to the end. 3 Partly from his undaunted constancy in preaching the Gospel, notwithstanding all afflictions thereupon incident unto him, those afflictions working for him a far more exceeding and eternal weight of glory, c. 4. His assurance of which glory he demonstrates upon divers grounds, c. 5.    
2. In the Hortatory part of the Epistle, He exhorts the Corinthians, and beseecheth them 

1. To walk worthy of the Gospel, and not to receive the grace of God in vain, and this is done more Generally, c. 6, 1, to 14. More specially by avoiding the fellowship of insidels and idolaters, c. 6, 14. to the end, and c. 7, 1.  
2. To bear him like affection in receiving his doctrine and exhortations, as he bears towards them for their repentance; and kindness to Titus, c. 7, 2. to the end.  
3. To a liberal contribution, to the poor Saints at jerusalem, and in judea; and this by many emphatical Arguments, c. 8, and c. 9  
4. To behave themselves with such dutiful obedience to his doctrine and ministry, that he may have cause to use lenity and gentleness towards them, and not be put to exercise that severity against them which he intended against some, c, 10. whereupon (that he may vindicate himself and his Apostleship from contempt in their eyes, who preferred the false Apostles before him) he enters upon a necessitated and forced commendation of himself and his Apostleship by many considerations, c. 11. and c. 12.      
III. The Conclusion of the whole Epistle, 

1. With Comminations of severity and sharpness, which he will use towards them, if they repent not, c. 13, 1. to 11.  
2. With valedictory exhortations and salutations, c. 13. v. 11, 12, 13, 14.       

Galatians.  
THe Epistle of Paul the Apostle to the GALATIANS. So entitled from the Penman Paul, who wrote it: and from the Churches in Galatia to whom he wrote it. Gal. 1.1, 2. Galatia, so called from Galli, i. e. The French, that came and inhabited there, who called the country after their name. That they were French, all agree; but from what part of France they came, is less evident; see Calvin's judgement herein, Calv. in Argum. Epist. ad Galat. Galatia was an ample Province of Asia Minor, near to Phrygia, into which anciently entered a people from Gallia of Europe, and seated themselves betwixt Bythinia and Cappadocia, as is testified by Strabo. l. 12. justin. l. 25. ab initio. Livi. l. 8. decade. 4. Plin. Nat. Hist. l. 5. c. 32. The more principal cities in the Province of Galatia, (as Appianus in Chronolog. fol. 44. notes) were these Synopa, Pompriopolis, Claudiopolis, Ancyra, (the Metropolis, famous for an ancient Council there,) Laodicea, Antioch and Nicopolis, D. Pareus in Com. in Gal. 1.2. Paul with Silas and Timothy, traveled 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 Country of Galatia and Phrygia in order, strengthening all the disciples, Act. 18.23. In which country of Galatia, in most of the famous cities, Paul had planted famous Churches of Christ, as is conceived, Gal. 1.8. etc.  
Occasion. It seems by the current of the Epistle, that after Paul's 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 simplicity of the Gospel of Christ, by mixtures of legal doctrines: urging the observance of both moral and ceremonial law, and particularly of circumcision, as necessary to Justification; so mingling and blending together Law and Gospel, works and faith, judaism 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 error in that fundamental point of justification: to convince them of justification by faith only; to demonstrate unto them the nature and use of moral and ceremonial law: and incite them to a holy Christian Conversation.  
Principal 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 doctrinal, and Hortatory▪ 

I, Reprehensory, wherein he sharply taxeth them that they had so soon fallen from the Gospel's 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 error in forsaking the Gospel which he preached, he shows, 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 Gospel committed to him, withstanding all legal mixtures in point of Justification, c. 1, 16. to c. 3, 1.  
II. Informatory or Doctrinal, wherein he asserts and proves the doctrine of Justification by faith alone, and not by legal 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 faithful was justified by faith; consequently so must his faithful 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 shows what was the use of the law before Christ, and why the ceremonial law is abolished at Christ's coming; c. 3, 20. to c. 4. v. 12. And he lenisies the sharpness 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 itself condemns 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 ceremonial law, c. 5, 1. to 13. 2. Not to abuse their Christian liberty, v. 13. 3. To several general 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 own 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 traffic, but much addicted to magic Arts, and to superstition, there being the Temple of the great goddess Diana, Act. 19, Paul came to Ephesus at first, and reasoned with the Jews in their Synagogues, but tarried not there at that time, because he hasted to keep the feast at jerusalem, 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 months, and so planted a famous Church there, Act. 19.1, 8, 10. etc. 1 Cor. 16.9, till by the uproar 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. etc. 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 john the Evangelist was Bishop of this Church.  
When and Whence this Epistle was written, See in Table before Epistle to Romans.  
Occasion of Paul's writing to the Ephesians, was not Schisms and Scandals, as in the Church of Corinth; nor false doctrine supplanting justification by faith, that fundamental point, as in the Church of Galatia; But the Apostles singular tenderness and provident care of this Church, (he being not now far 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.  
Principal 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 Doctrinal and Hortatory. 

1. Doctrinal, wherein he laid down God's benefits to them and us, or the causes of salvation. 

1. God's eternal and free Predestination of us to adoption in Christ, through faith, c. 1.  
2. Redemption by the blood of Christ, and effectual vocation by his grace, c. 2.  
3. Publication of the riches of Christ by the Gospel, especially by his ministry 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 general and common to all Christians, c. 4. and c. 5, 1. to 22.  
2. More special and peculiar to some particular relations, as to, 

1. Husbands and wives, c. 5.21. to the end.  
2. Parents and children, c. 6, 1. to 5.  
3. Masters and servants, c. 6, 5. to 10.        
III. The Conclusion of the Epistle, wherein he encourages them to be strong and constant against all temptations, through the help of the complete Armour of God, described; shows why he sent Tychicus to them, and so concludes, c. 6, 10. to the end.     

Philippi:  
THe Epistle of Paul the Apostle to the PHILIPPIANS. So entitled because written by Paul to the Saints, Bishops and Deacons at Philippi, Phil. 1.1. PHILIPPIS was the name of two cities, viz. one in Thessaly, at first called Dathos, but after Philippi from Philip of Macedo who repaired it. Alsted. Praecog. Theol. l. 2. c. 124. Another a city of Macedonia, situate in the confines of Thracia, in the fields whereof Pompey was overcome by Caesar; and after Brutus and Cassius, by Anthony and O●●avi●s. This latter Philippi, is here meant to this Philippi, Paul came, being warned by vision to go into Macedonia, Act. 16.9. to the end of the chapt. Here Lydia and the jailer were converted, and Paul here laid the foundation of a slourishing Church, Calv. Argum. in Ep. ad Philip.  
When and Whence this Epistle was written, see in former Table, etc.  
Occasion, the Church at Philippi sent their bounty to Paul now Prisoner at Rome, to support him and supply his wants there, by Epaphroditus their Pastor, who doubtless coming to Paul, disclosed to him the spiritual stare of that Church, whereupon Paul writes this Epistle from Rome, by Epaphrodit us Phil. 2.25.  
Scope. To confirm the Philippians in faith and Godliness, to warn them against Seducers, and to testify his thankfulness for their bountiful remembrance of him, in his distresses.  
Principal Parts, to this ●nd are 

I. An Exordium or Preface to his Epistle, c. 1, 1, 2.  
II. The Substance of the Epistle, wherein he 

1. Confirms them in the faith, by Promising to them God's perfecting grace, Praising their zeal, Testifying his love to them, Removing the Scandal of the Cross, and Intimating his great desire for the furtherance and joy of their faith, c. 1, 3, to 27.  
2. Exhorts them to Piety, viz. to bearing the Cross, unity, humility of mind, and purity of life, c. 1, 27. to c. 2, 19  
3. Commends their faithful Ministers, Timothy and Epaphroditus, c. 2, 19 to the end.  
4. Warns them of the false Doctrine of false Apostles, that would mingle works with faith in Justification, opposing against them his own example, desiring the Philippians to imitate him, c. 3.  
5. Encourages them in divers particular and general duties, c. 4, 1. to 10.  
6. Gratefully commemorates their bounty to him, c. 4, 10. to 21.    
III. The Conclusion of the Epistle, with salutations and a valediction, c. 4, 21, 22, 23.     

Colossians  
THe Epistle of the Apostle Paul to the COLOSSIANS. So entitled from the Colossians to whom Paul wrote this Epistle, to the Saints and faithful Brethren in Christ, which are at Colosse, Col. 1.2. These Colossians were not that people dwelling in Rhodes (called Colossians from that huge Colossus or Image of the Sun 70 Cubits high, there erected: But rather those inhabitants of Colosse a chief City in Phrygia in Asia Minor, near unto Hierapolis and Laodicea; as Hierome and chrysostom think. And this Epistle itself seems to intimate thus much, wherein he mentions Epaphr●s his zeal for them at Colosse, Laodicea, and Hierapolis, Col. 4.13. Bids them salu●e the brethren in Laodicea, ver. 15. and that this Epistle be read in the Church of the Laodiceans, ver. 16. Now Laodicea and Hierapolis are near Colosse, but far distant from Rhodes, as learned writers import. Xenophon in 1. de expedit. Cyri; writes, That after he entered into Phrygia, he went straight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Unto Colosse a City of universal resort, rich, and great. Euseb. in Chronic. saith, That three Cities of Asia, Laodicea, Hierapolis and Colosse fell with one and the same earthquake. And Plin. in Nat. Hist. l. 5. c. 32. Seats not Colosse in any Island, but among the Cities of the Continent.  
When and whence this Epistle was written, see in the former Table.  
Occasion. Epaphras fellow-labourer with the Apostles, had in Colosse with other Ministers planted a Church. The Faith preached to the Colossians was impugned, Partly by some converted out of judaism who urged the Ceremonies of the Law as necessary to Salvation, confounding Christ and Moses together: Partly by some converted out of Gentilism, who obtruded Philosophical subtleties upon them, counting the simplicity of the Gospel too much below wise men, and so blended Theology with Philosophy, The Apostle therefore being prisoner at Rome, writes to them to instruct and establish them in the true Doctrine of the Gospel taught them by Epaphras against all the impostures of false Teachers.  
Scope. To show, That all hope of man's Salvation is grounded in Christ alone, and that therefore we should fully rest ourselves in the Faith of Christ, and live according to Gospel Rules, rejecting all Mosaical Ceremonies, and Philosophical speculations.  
Principal parts. In this Epistle are, 

I. The Preface, containing, 1. The Inscription, c. 1.1, 2, 3. 2. The Entrance into the Epistle, wherein he commends their Faith and other graces, and wishes their growth therein, v. 3. to 12.  
II. The body of the Epistle consisting of matters Doctrinal and Practical. 

1. Doctrinal, where he, 1. Describes jesus Christ and his benefits most lively▪ that he is the true son of God, head and Saviour of his Church most all-sufficient, c. 1.12, to c. 2.8. 2. Confutes Seducers that obtruded on the Colossians either Philosophical notions, or Mosaical antiquated Ceremonies, c. 2.8. to the end.  
2. Practical, where he instructs and exhorts them in Practical duties either 1. General, common to all Christians, c. 3.1, to 18. 2. Special, peculiar to some Relations, Husbands, Wives, Parents, Children, Masters and Servants, c. 3.18. to c. 4.2. where he annexes some general exhortations ver. 2. to 7.    
III. Conclusion of the whole Epistle, containing some private Affairs and Salutations, c. 4.7. to the end.     

I Thessaly:  
THe first Epistle of Paul the Apostle to the THESSALONIANS. So denominated, because written by Paul to the Church of the Thessalonians. 1 Thes. 1 1. And they from their City Thess. which was the Metropolis or mother City in Macedonia, Scituate on the edge of the Macedonian shore: Anciently it was called Thermae, and thence the Thermaick Haven. 
Suidas.  Some give this reason of the change of the name; Philip King of Macedonia in a memorable Battle in these parts overcame the People of Thessaly. For monument of which Victory, the neighbouring City was re-edified and enlarged, and named Thessalonica; as it were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. put the victory to another. It was sold by Andronicus to the Venetians, but they did not long enjoy it; for it was; as other parts of Greece, quickly possessed by the Turks. Is now a famous Empory for Indian Merchandise, (but under the Dominion and Idolatry of the Turks) known by the name of Saloniki. Maginus in Geograph.  
In Thessalonica God pleased to plant a Church by the Ministry of Paul and Silas, converting both Jews and Greeks. See the History of it, Act. 17.1. etc. There the unbelieving Jews moved with envy, raised tumults against Paul and Silas, and also against the Saint● that entertained them, jason etc. 5, 6, 7, 8, 9 So that Paul and Silas were glad to fly away by night to Berea ver. 10.  
Occasion (as may appear from Act. 17. And 1 Thes. 2. & 3, 1.2,) was this. Paul being forced by tumults to depart from Thessalonica, and fearing least the Church there newly collected should be hazarded through fear of troubles and persecutions; and going to Athens, he sends Timothy back to confirm the Thessalonians in the Faith, and report their stare to him. Whereupon Timothy informing him of their constancy notwithstanding persecutions, and of all their affairs, from Athenes Paul wrote this Epistle to them for their encouragement. when this Epistle was written, see in Table above.  
Scope. To encourage the Thessalonians both to constant perseverance in Faith and Grace received, notwithstanding all tribulations befalling him or them; As also to make progress and go on therein unto perfection.  
Principal parts, To this end are, 

I. The Inscription of the Epistle, c. 1.1.  
II. The substance or Subject matter of the Epistle is Hortatory. He Exhorteth, 

I. To constancy and perseverance in the Faith, c, 1.2. to c. 4. Whereunto he urges them. 

1. From the consideration of God; rich grace bestowed on them by the Apostles Ministry, and the general fame thereof in the Churches of Christ, c. 1.2. to the end.  
2. From the graciousness of the instrument whereby they were converted, viz. Paul whose Boldness, Sincerity, Meekness and Amiable behaviour to them is declared c. 2.10. to 13.  
3. From their own experience of the efficacy of the Doctrine of Faith, c. 2.13. to the end.  
4. From the Apostles care and tenderness over them, who (though he could not come himself to them, yet) sent Timothy to them to comfort and establish them, c. 3.    
II. To progress in grace towards perfection therein 1. In general, c. 4.1, 2, 3.2. In particular, he exhorts them to certain duties (wherein perhaps they were Defective, or Endangered) as 1 Chastity, c. 4.4, 5. 2 Justice, ver. 6, 7, 8. 3 Brotherly love, ver. 9, 10. 4 Care of quiet and peaceable living together in Christian Society, ver. 11, 12. 5 Moderation of sorrow and lamentation for the dead in Christ; declaring what shall become of the Dead, what of the Living at Christ's second coming, v. 13. to the end. After this he meets with that curious question that might be moved, but when shall these things be? Showing it shall be sudden, though the particular time when, is not known; therefore they should always be prepared, c. 5.1, to 12. 6 Due respect to the public Ministry over them c. 5.12, 13. 7 And he shuts up his Exhortation with an heap of Christian duties concisely couched together, ver. 14. to 23.  
III. The conclusion of the Epistle, with Supplications for them, Salutations, and Valediction ver. 23. to the end.       

TWO Thessaly.  
THe second Epistle of Paul the Apostle to the THESSALONIANS. So styled for the Reason above. When and Whence this Epistle was written, See in former Table.  
Occasion seems to be some information, or Reports which the Apostle had received; touching their Persecutions for the Gospel; Touching false teachers, who insinuated to them (perhaps taking occasion by some passages of the former Epistle about Christ's second coming) that Christ's second coming wo●ld be speedily, in that age; and touching exorbitant walking of some, in idleness; Church-discipline mean while sleeping. The whole current of the Epistle intimates this occasion.  
Scope. 1 To comfort the Church of Thessalonians against all Persecutions for Christ. 2 To inform them of their mistake about the second coming of Christ, that it could not be presently. And 3 to exhort them to divers Christian duties.  
Principal parts, to these ends.  

I. Inscription and salutation, c. 1.1, 2.  
II. Body Of the Epistle, being 

1. Consolatory against all sufferings and persecutions c. 1.3. to the end.  
2. Monitory, warning them against that erroneous Doctrine which any false Teachers might suggest unto them, ●s if Christ's Second coming were at hand: wherein he prophetically assures them that before Christ's coming, there will be an Apostasy, and a Revelation of Antichrist that man of sin, c. 2.  
3. Hortatory, wherein he peremptorily prescribes Reformation of certain corruptions in manners & practice among them, interlacing divers sharp reproofs thereof. Because he deals somewhat sharply with them, 1. He premiseth an insinuative preface wherein, 1▪ He begs their prayers. 2 Persuades himself confidently of their obedience. 3 And Prays for them, c. 3.1. to 6.2. He prescribes the Reformation of two evils, viz. 1 The remissness of Church-discipline towards inordinate walkers, ver. 6. to 11. 2 The neglect of manual labour by some contrary to the Apostles Rule, ver. 11. to 16.    
III. The conclusion of the whole Epistle, with Supplications, Salutations and Valediction, ver. 16. to the end.   
Thus far of Paul's nine general Epistles, written to whole Churches: Next come to be considered Paul's four particular Epistles, directed to certain particular persons, viz. Two to Timothy, and one to Titus about affairs Ecclesiastical; and one to Philemon about matters Economical. Those Epistles to Timothy and Titus, Augustine would have him that is a Teacher in the Church to have always before his eyes▪ Augustin. de Doctrine Christian. l. 4▪ c. 16.   

I Timothy  
THe first Epistle of the Apostle Paul to TIMOTHY. So denominated from Timothy to whom Paul wrote.  
TIMOTHY Is a Greek name; Signifies, An Honourer of God. Probably his Godly Parents desired he might be such an one when they gave him this name: and he proved an excellent instrument of Honour to God both in Doctrine and conversation, according to the happy Omen and presage of his name. He is supposed to be of Lycaoni●, in Asia. His Father was a Greek, his Mother a Jewesse who believed, Act. 16.1. her name Eunice, daughter of Lois his Grandmother; both sincere believers, 2 Tim. 1.5. From a child they trained him up in the Scriptures, 2 Tim. 3.14, 15. Whence Paul is persuaded that the like Faith dwelled in him, as did in his mother and Grandmother, 2 Tim. 1.5. His Father being a Greek, he was not Circumcised after the custom of the Jews, but being come to maturity, Paul circumcised him, for the gaining of the Jews by his Ministry, Act. 16.3. And having good commendation of him by the brethren of Lystra and Iconium, Paul made him his companion in travels throughout the Churches, Act. 16.2, 3, 4. etc. Sometimes Paul sent him as a Messenger to the Churches; whereupon Paul makes such an honourable mention of him and his works, Act. 19.22. Rom. 16.21. 1 Cor. 4.17. And 16.10. Phil. 2.19, 20, 21, 22. 1 Thes. 3.2, 6. Gives him divers excellent Titles, calls him his brother, 1 Thes. 3.2. Heb. 13.23. His beloved son and faithful in the Lord, 1 Cor. 4.17. His natural son in the Faith, 1 Tim. 1.2. His dear beloved son, 2 Tim. 1.2. The Minister of God; and his fellow-labourer in the Gospel of Christ, 1 Thes. 3.2. His work-fellow, Rom. 16.21. Yea Paul joins Timothy with himself in the inscriptions of divers Epistles to the Churches, that so he might both commend Timothy's worth and authority to the Churches, as also propound him as an exemplary pattern to all faithful Ministers. See 2 Cor. 1.1. Phil. 1.1. Col. 1.1. 1 Thes. 1.1. 2 Thes. 1.1. Philem. 1. At last after many travels with Paul by Sea and Land, Paul returning into Asia committed the care of the Church of Ephesus to him, whom he knew to be so able and trusty, 1 Tim. 1.3. etc. Which he happily taught, and governed about fifteen years; but at last more grievously inveighing against the Idolatrous worships of Diana; under Nero the Christians cruel Enemy, he was slain of the Gentiles with Arrows and Stones, as is testified by Eusebius Hist. l. 3. c. 14. Some think that his bones, together with the relics of Andrew and Luke were translated to Constantinople by Constantine the Emperor. As Hieronym. and Nicephorus.  
When this Epistle was written, see in the Table above.  
Occasion and Scope. The Apostle being to depart into Macedonia, left Timothy at Ephesus, that he might prevent unsound Doctrine, and ordain Elders for that Church. Compare Act. 20. 1 Tim. 1.3. etc. That therefore Timothy might the better know how to behave himself in that Church in all Ecclesiastical affairs, he writes to him this Epistle, not knowing how long he should be absent from him. 1 Tim. 3.14, 15. So that this Epistle may not unfitly be styled▪ St. Paul's Directory for right managing of the Office of the Ministry in the Church of God.  
Principal parts, to this end; are 

I. The Inscription of the Epistle, c. 1, 1, 2.  
II. The matter or Substance of the Epistle, which is chiefly by way of practical instruction or direction. He directs Timothy, 

1. Touching ●aith how to maintain against the teachers of the Law, the truth of the Gospel wonderfully committed to Paul) notwithstanding all impediments, and to add to faith a good conscience, c. 1, 3. to the end.  
2. Touching Ecclesiastical worship, for whom they should pray, c. 2.1. to 8. How men and women should behave themselves in prayer, and in public assemblies, c. 2, 8. to the end.  
3. Touching Church officers. 1 How Bishops and Deacons with their wives ought to be qualified, c. 3 1. to 14. To which he annects, the end or Scope of his writing this Epistle to Timothy, viz. That he might know how to govern the Church, the house of God, the pillar of truth, giving an Epitome of Gospel-truth, c. 3, 14. to the end. which he amplifies by a Prophetical prediction of the Apostasy, from the faith which should come to pass in the latter times, c. 4.1. to 6. 2 How Timothy should behave himself both in his doctrine and conversation, c. 4.6. to the end. How in private reproofs, c. 5, 1, 2. How towards widows, c. 5, 3, to 17. How towards Elders▪ c. 5, 17. to the end. What duties he should teach servants, and how he should carry himself towards them that teach otherwise, and count Gain godliness, c. 6. to 17. And how he should instruct rich men, c. 6, 17, 18, 19    
III. The Conclusion of the Epistle, exhorting Timothy to keep that which was committed to him, and to avoid profane and vain babble, and oppositions of science, etc. c. 6, 20.21.     

TWO Timoth:  
THe second Epistle of Paul the Apostle to TIMOTHY. So denominated from Timothy to whom Paul wrote. A Description of this Timothy, see in former Epistle.  
Occasion. The Apostle having left Timothy at Ephesus to take care of the Church there, 1 Tim. 1.3. when he departed from the Elders of Ephesus, after he had called them to Miletus, and given them charge of the flock, they all wept sore, Acts 20.36, 37. probably, Timothy was one of those that poured out tears, 2 Tim. 1.4. and perhaps the Apostle, that he might comfort Timothy lamenting him, intimated some hopes of his return unto him, 1 Tim. 3.14. But Paul mean while being carried away captive to Rome, and by his bonds hindered from coming again to Timothy, thought it necessary by this Epistle to establish and comfort him, both against the Apostles sufferings and martyrdom approaching as also against all the pressures and persecutions of the Church, & that he should be moved by none of them, to desert or neglect the faithful, keeping of that excellent treasure of truth, committed of trust to him, 2 Tim. 1.8, 13. and 2.1, 2, 3.4. and 4.1, 2, 5, 6. etc. and that they might more effectually be comforted in one another, he desires him to come shortly to him, 2 Tim. 4.9. that so they might take their last farewell one of another. For this was Paul's last Epistle (as his Swanlike Song) a little before his death, 2 Tim. 4.6, 7.  
Scope, To stir up and strengthen Timothy, to constancy and fidelity, in discharge of his ministerial office, and the keeping and asserting of the truth, deposited and committed of trust to him; against all the present dangers and persecutions impending him or the Apostle for the same, in these perilous times.  
Principal parts. to this end are 

I. An Inscription of the Epistle, c. 1, 1, 2, together with an insinuative pathetical proem, testifying his singular affection to Timothy, v. 3, 4, 5.  
II. The substance of the Epistle, which is chiefly Hortatory and Consolatory. Herein he, 

1. Exhorts and encourages him to constancy and faithfulness in all the work of the Ministry committed to him, notwithstanding all the Apostles afflictions endured for the truth, all the troubles Timothy might incur in defence of the truth, and the unfaithfulness of some revolting from the truth, c. 1, 6. to the end, and c. 2.  
2. Prophetically forewarns him of the perillousnesse of the last days, especially by reason of wicked hypocrites and Seducers, c. 3, 1. to 14.  
3. Most earnestly incites and charges him to be constant in the faith, according to the Scriptures which he knew from a child, and to be instant in preaching the word, against all discouragements, after the Apostles example, who had finished his course, and now shortly was to receive his Crown, c. 3, 14. to c. 4, 9    
III. Conclusion of the Epistle, with 1 Some particular directions, c. 4, 9 to 16. 2 Narration of his own affairs, v. 16, 17, 18. 3 Salutations, v. 18. to 22. and 4 Valediction, v. 22.     

Titus.  
THe Epistle of Paul to TITUS. So entitled from the name of the person to whom he wrote, Tit. 1.1, 4. Titus is evidently a Greek name, either derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus, i. e, A Dove; (as jonah in Hebrew hath his name from a Dove,) or rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tio i. e. to honour, esteem, etc. thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Titos i. e. Honoured; a fit name for him, that was truly honoured both by God and man. Titus was by Nation a Grecian, a Gentile, & uncircumcised probably till his death, Gal. 2.3. yet effectually converted by Paul to the faith, hence called his natural son after the common faith, Tit. 1.4. yea he calls him his Partner and fellow-helper. 2 Cor. 8.23. and his brother, 2 Cor. 2.13. having enjoyed him as a companion of his travels, Gal. 2.1. a comfort in his sorrows, 2 Cor. 7.6. and having used him as a Legate or messenger unto divers Churches, and betrusted him with the Collections for the poor Saints in judea, 2 Tim. 4.10. 2 Cor. 8.6, 16, 17. Paul having planted a Church in the Isle of Creta, now called Candy, he left Titus there behind him to finish the work, appointing him to set in order things that were wanting, and to ordain Elders in every city, Tit. 1.5. and there it is thought, he died and was buried.  
Occasion and Scope, Paul having left Titus in Crect to order things wanting, etc. in the Church now planted there, and perceiving that in his absence false Teachers, erroneous in judgement, and scandalous in life, crept in, seeking to destroy the faith, by mingling Christ and Moses together, to disturb Church-Government planted, and to disjoin the practice from the profession of piety. Paul therefore solicitous for the Church, writes this Epistle to Titus, both to strengthen and gain Authority to his ministry there against all contempt; as also to direct him, how to order and establish things wanting in the Church, how to repress distempers and disorders arising, and how to demean himself, both in doctrine and conversation, towards several sorts of Persons.  
Principal parts to this end 

I. An Inscription, c. 1, 1, to 5.  
II. Substance of the Epistle, (of like nature to the I. To Timothy) wherein he 

1. Declareth for what ends he left Titus in Crect, c. 1, 5.  
2. Directeth him in reference to these ends. 

1. What qualifications are requisite in Bishops, or Elders both for life and doctrine, c. 1, 6. to the end.  
2. How Titus should accordingly approve himself in the ministry, both in his doctrine and life, and that towards both aged men and women, as also towards servants, c. 2. and generally towards all Christians, how he should teach them to behave themselves, both towards magistrates, and mutually towards one another, backing the same with cogent Arguments, c. 3, 1. to 12.    
III. A Conclusion of the whole Epistle consisting of more private directions, salutations, and his Apostolical valediction, c. 3, 12. to the end.      
Thus of Paul's Epistles written to particular persons about Ecclesiastical affairs. Now of his Epistles written to particular persons, yea to a Church, Philem. 1.2. about Economical or Household affairs. viz.   

Philemon.  
THe Epistle of Paul to Philemon. So called because peculiarly and in the first place directed to him, Philem. 1.2. PHILEMON, as some think sounds like an Hebrew name, and signifies, The mouth of bread, so denoting his beneficence and bounty relieving them with bread, etc. that were poor and needy, See v. 7. Hieron. Others rather taking this Etymon to be uncertain, count Philemon a Greek name, signifying Kissing, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philema. i e. A kiss, So intimating his kindness.  
This is not that ancient Comic poet, called Philemon, which Paul seems to have read, by some expressions in his Epistles, as 1 Tim. 2.12. and 5.23. Tit. 2.3. The fragments of which poet are extant, collected by Henr. Steph. But this Philemon is supposed to be by Country a Phrygian, as Theophylact. and in particular a minister of the Church at Colosse, an eminent town in Phrygia. Paul here calls him fellow-labourer, Phil●m. v. 1. viz. in preaching the Gospel; and a Partner, v. 17▪ compare Philem. v. 1, 2. with Col. 4.17, He is called a Bishop by Anselm, an Evangelist by Hierom. And here is mention of the Church in his house, v. 2. Probably, Philemon was converted or much edified by Paul's ministry, from that intimation, v. 19 was dear to Paul▪ he calls him brother v. 7, 20. his dearly beloved. v. 1. He is commended for his faith in Christ, and bountiful love to all the Saints, vers. 5.7. Though rich, yet is suspected to be sornewhat too covetous, from that expression, v. 18, 19 We find no mention of him in Scripture, but only in this Epistle.  
Occasion. Onesimus servant to Philemon, had much wronged him in purloining his goods, (it is probably thought he stole some money from him) and so ran away from him to Rome, where (providence so ordered things,) hearing Paul preach he was converted, and ministered to Paul in prison. But Paul understanding the cause of his departing from his Master, sends Onesimus back again to his master with this Epistle, persuading him to forgive him, and entertain him again.  
Scope. To reconcile Onesimus, now converted, to Philemon his master, whom he had much wronged formerly, being unconverted, and had run away from him.  
Principal parts, of this most elegant and pathetical Epistle, to this end, are 

I. The Preface or Exordium to the Epistle, containing 1. The inscription, v. 1, 2, 3. 2. The Apostles Gratulation at philemon's faith in Christ, and liberal love to the Saints, v. 4. to 8, hereby he indears both himself and his request to Philemon.  
II. The Proposal of his request to Philemon, more generally, and after more particularly, viz. that he would again receive Onesimus, whom he had sent to him, v. 8. to 13.  
III. Cogent Arguments, pressing this request, (every word almost being an Argument) some of which are couched in the Proposal of his request; As 1. Onesimus is converted, v. 10. 2. Now he will be a profitable servant, v. 11. 3. Onesimus was dear to Paul▪ as his own bowels, v. 12, 4. Paul's prising Onesimus his service, v. 13.14. 5. Providence seemed so to overrule his departure by converting him in the interim, as if God would prepare him for constant service, v. 15. 6. He is now not a servant, so much as a brother in Christ, v. 16. 7. Paul that makes this request, is philemon's Partner, v. 17. 8. Philemon shall not lose by receiving him, v. 18, 19 9 Paul shall reap the fruit of sweet refreshing in the grant of this request, v, 20.  
FOUR The Conclusion of the Epistle, containing 1. Paul's hope of philemon's gratifying him. 2. His request to prepare himself a lodging. 3. Salutations. 4. And the Apostolical valediction, v. 21. to the end.    
Hitherto of the Epistles written to the believing Gentiles, and all by Paul: Now of the Epistles written to the believing jews by several Apostles.   

Hebrews.  
THe Epistle of Paul the Apostle to the HEBREWS. So entitled in the Greek Copies, from the Penman writing it, and the parties to whom he wrote. The Syriack version hath it, The Epistle to the Hebrews.  
HEBREWS. So denominated not from Heber, Selah's son, Sem's grandechild mentioned Gen. 10.24. But rather from Abram the father of the faithful. and that not from the name Abram, which is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas Hebrews, is written originally with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhhibri. but from the Epithet given first to Abram, viz. Abram the Hebrew, Gen. 14.13. Abram being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Hebrew from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To pass over or pass through, Gen. 12.6. because from Mesopotamia he passed over Euphrates into Canaan, and so passed through the land. compare Gen. 12.1. to 7. with Act. 7.2, 3, 4. So that Abram the Hebrew, sounds as much as Abram the Passenger, or the Passer-thorough. Hence Abraham's posterity are called Hebrews, which name seems somewhat more worthy than the name jews, because the name jews came but from judah, Jacob's son the kingly stock. To Hebre●s by nation, but now become Christians by profession, this Epistle was written. Some think the Apostle wrote only to those Hebrews that dwelled in jerusalem and judea, because he promises to see them, Heb. 13.23. but Peter seems to testify this Epistle was written to the dispersed Hebrews; compare 2 Pet. 3.15. and 3.1, 2. with 1 Pet. 1.1, 2. Why might not the Epistle be written to them all?  
Penman of this Epistle is not so infallibly agreed upon by learned men. Some of old ascribed it to Luke, or Barnabas, or Clement, Euseb. Hist. l. 6. Platin. in vit. Petri, p. 10. and Hieronymus. Some to Barnabas, Tertullian. See Erasin. Annot. in Act. 1. p. 199. Some to Apollo's, Luther in Gen. 48. fol. 643. De Luc. Osiander in Praefat. ad Hebr. Calvin himself, though in his Argument, before this Epistle, he saith, he cannot be brought to think it was Paul's, yet after seems to incline to that opinion, that Paul wrote it, Calv. Com. in Heb. 13, 13. But that Paul was Penman of this Epistle, was the unanimous opinion of all the ancient Greek writers, (except Caius mentioned by Nicephorus l. 4. c. 34.) and of divers Latin Authors, ancient and modern. See Gerh. loc. come. de Script. sacr. loc. 1. Exeges. Sect. 275. and D. Pareus Proem in ep. ad Hebr. Sect. 1. G. Whitaker disp. de sacr. script. q. 1. c. ult. That the Apostle Paul was Penman of this Epistle, may be evinced by divers considerable Arguments, As 

1. All the Greek Copies of the Epistle to the Hebrews, (except one wherein the Title was only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. To the Hebrews) have this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Epistle of Paul the Apostle to the Hebrews. Th. Bez. in Annot. ante ep. ad Hebr.  
2. The Testimony of Peter is most considerable; As our beloved brother Paul also, according to the wisdom given unto him, hath written unto you. As also in all his Epistles, speaking in them of these things, in which are some things hard to be understood, etc. 2 Pet. 3.15, 16. wherein note with Gerh. Piscat. and others, 

1. That Paul wrote to them also to whom Peter wrote, But Peter wrote to the Hebrews, both his Epistles, 1 Pet. 1.1, 2. 2 Pet. 3.1, 2. Therefore Paul wrote to the Hebrews, either this Epistle is that which Paul wrote to the Hebrews, or it's lost. That it should be lost, is unlikely, when God's providence hath preserved such a small Epistle, and of private concernment, as his Epistle to Philemon, for the use of the Church, but doubtless what Paul wrote to the Hebrews, was more large and full, and touching the mystery of salvation by Christ crucified, as most necessary to them who stuck too much to the levitical Priesthood, as if it should be perpetuated, and stumbled at Christ crucified; and this is the Argument of this Epistle.  
2. That Paul wrote to them of the same things that Peter wrote. Herein Peter's Epistle, and this to the Hebrews, agree, as That by Christ are given to us, all things pertaining to life and godliness, 2 Pet. 1.3, 4. That jesus Christ is the son of God in whom the father is well pleased with us, of whom the Prophets spoke, 2 Pet. 1.16, 17, 18.19. So these things are largely handled, Heb. 1.1. to c. 10.19 Peter exhorts them to faith and holiness, 2 Pet. 1.5. to 16. and 3.1. to 15. So the Epistle to the Hebrews, c. 2, 1. to 5. and 3.1, 6. to the end and c. 4. and 6.11, 12. and c. 10, 19 to c. 13, 20▪ Peter shows the danger of Apostasy, 2 Pet. 2.20, 21, 22. So the Epistle to the Hebrews, c. 6, 4. to 9 and 10.26, to 32.  
3. That Paul wrote wisely, much wisdom appears both in words, matter and method of this Epistle to the Hebrews.  
4. That herein are some things hard to be understood, as about Apostates, Heb. 6. and Heb. 10. as about predestination, Rom. 9 c. 11. and Eph. 1.    
3. Paul's zeal and affection was great to the Hebrews, Rom. 9.1, 2, 3, 4. etc. and can we think he should never write to them that were so exceeding dear to him, and what could he write more proper and necessary for them, then touching the abrogation of the levitical Priesthood, and the excellency of Christ's person and office; which this Epistle treats of, above any other?  
4. Mention is here made of Timothy his brother, and that he is set at liberty, Heb. 13.23. elsewhere Paul calls Timothy his brother, 1 Thes. 3. 2. Philem. 1. and in what account Timothy, (Paul's companion) was with Paul, See Annot. in 1 Tim. before.  
5. The Author of this Epistle mentions his bonds, Heb. ●0. 34. and 13.23. and this is Paul's manner in his Epistles, Rom. 16.21. 1 Cor. 16.10, 11. 2 Cor. 1.1. Col. 1.1. 1 Thes. 1.1. and 3.2. 2 Thes. 1. 1. Philem. 1.9.10.  
6. The character of the stile and language in this Epistle, seems so plainly to be the same with Paul's in his other Epistles, that they indigitate Paul to be the Penman Well consider and parallel the ensuing places. 

Heb. 1, 2, 3.— with Col. 1.14, 15, 16, 17.  
Heb. 5, 12, 13.— with 1 Cor. 3.1, 2.  
Heb. 9.15.— with Rom. 3.25.  
Heb, 10.34.— with Phil. 1.13. and Philem. v. 1, 9, 10.  
Heb. 10.34.— with 1 Thes. 2.14.  
Heb. 10.36.— with Gall 3.22.  
Heb. 11.11, 12.— with Rom. 4.18, 19  
Heb. 12.1.— with 1 Cor 9.24.  
Heb. 13.7.— with Philip. 2.25.29.  
Heb. 13.9.— with Eph. 4.14.  
Heb. 13.15, 16.— with Rom. 12.1, 2.  
Heb. 13.17.— with 1 Thes. 5.12, 13.  
Heb. 13.18— with 2 Cor. 1.11, 12. Act. 23.1.24.16.  
Heb. 13.20, 21.— with 1 Thes. 5.23. Rom. 15.23. and 16.20. 2 Cor. 23.13. Phil. 49.    
7. Finally, that which the Apostle himself counts as it were the character and seal of all his Epistles, his Token, 2 Thes. 3.17, 18. The Grace of our Lord jesus Christ be with you all. Amen; is the valedictory close of this Epistle, Heb. 13.25.    
These Arguments may strongly persuade that the Apostle Paul was Penman of this Epistle, and consequently, that this Epistle is of Apostolical, yea of divine Authority, as well as his other Epistles. Nor are the objections usually brought to the contrary, of such difficulty, but that they may easily receive satisfactory Answers. And are answered by Bez. Pareus and Piscator in their Prologue before this Epistle. Gerh. exeges. loc. Com. 1. de script. sacr. cap. 10. Sect. 277. etc.  
When and Whence this Epistle was written, See in former Table.  
That it was not written in Hebrew by P●ul, an Hebrew to the Hebrews, and so translated into Greek, by Luke or Barnabas as some think, viz. Clem Alexan. S●rom. l. 4. Euseb. Hist. Eccles. l. 3. c. 3●. Hieronym. in Catal. script. illustr. etc. But rather that Paul wrote this Epistle at first in Greek, may be probably believed upon these ensuing grounds, vid. Fran. junium paral. l. 3. in c. 9 hujus Epist. p. 479.  
1. The stile and phrase of this Epistle seems rather to Grecize, then to Hebraize, there being fewer Hebraisms in this Epistle, then in Paul's other Epistles.  
2. The places alleged out of the old Testament, are not alleged according to the Hebrew original, but the Greek version of the LXXII.  
3. The Hebrew names are interpreted, as Melchizedek, King of righteousness, and Salem, peace, Heb. 7.1, 2.  
4. Most jews then understood the Greek tongue, especially those that lived in Asia Minor.  
5. Peter and james wrote their Epistles to the dispersed jews in Greek, and Paul wrote all his other Epistles to the Gentiles in Greek; why then should we imagine this to be written in Hebrew?  
6. The Ancient writers testify not, that they have seen any original Hebrew Copy of this Epistle.  
Occasion, seems to be the infirmity and affliction of the believing Hebrews. For the whole current of the Epistle, seems to intimate, That though they had entertained Christ, yet they adhered too much to Moses and the levitical Priesthood, and perhaps some of them had some hesitancy about Christ, whether he were the promised Messiah: and yet for their entertaining of Christ so far as they did, they seem not only to be reproached by their Countrymen, as Apostates from the Law, but were greatly persecuted for Christ; the Apostle understanding this their s●ate, wrote to instruct and support them herein; vid. Athanas. in Synops.  
Scope. For confirmation and comfort, of the weak and afflicted Hebrews, to evidence that jesus Christ is true God and man, like us in all things, (only sin excepted,) and therefore the only true Messiah, promised in the Old Testament, and exhibited in the New; that he is the Churches only King, Prophet and Priest, able to save all that come to him to the uttermost, having by offering up himself once, for ever perfected them that are sanctified, and abrogated the levitical Priesthood and law, and therefore that they ought to believe in him, persevere in faith, and walk worthy of Christ and his Gospel.  
Principal parts. to this end. This Epistle is partly Doctrinal, partly Practical.  

I. Doctrinal and Informatory touching Christ himself, viz. In respect of 

1. His Person; That he is 1. The eternal son of God, c. 1. 2. True man, taking flesh of the seed of Abraham, c. 2. And therefore his Doctrine to be more harkened to then the word of Moses or Angels.  
2. His Office, viz. 

1. Prophetical, Wherein he far surpassed Moses, whom therefore we must believe and obey lest we lose the eternal, as Israel the temporal Canaan c. 3, 4.  
2. Sacerdotal or Priestly, wherein Christ is asserted by the Apostle, to be out great Highpriest, To this end, 

1. He compares him to Aaron in his call to his Office, c. 5.1. to 6.  
2. He prefers him before Aaron, c. 5, 6. to 11, (and being to speak further of this mystery, by way of digression he taxes their dulness in understanding, and warns them against Apostasy, c. 5.11. to the end, & c. 6.) Christ is preferred before Aaron, 1. In excellency of order, being of Melchisedeck's order, who was above Levi, Christ also being made of this order by an Oath, and that for ever. c. 7. 2. In Excellency of Sacrifice and Ministry beyond Aaron's, he being Mediator of the New and lasting Covenant, the old being antiquated, c. 8. He entering into heaven, not an earthly Tabernacle, with his own blood, not blood of beasts; Once, and not often; hath purged the Conscience not only the flesh; and this not for a season, but for ever c. 9, and 10, 1. to 19    
3. Regal in divers places.      
II. Practical and Hortatory to Christians, Whom he exhorts 

1. To Faith and constancy therein, 1. From the peril of Apostasy; and the great reward, c. 10.19. to the end. 2. From the cloud of faithful examples to be followed, c. 11.  
2. To divers Religious exercises. 1. To patience and constancy under the cross, c. 12.1. to 14. 2. To Peace and holiness, 14. to 18. 3. To entertainment of the Gospel, v. 18. to the end. 4. To Charity, c. 12.1, 2, 3. 5. To Marriage-chastity ver. 4. 6. To Contentment ver. 5.6. 7. To follow the Faith and constancy of their teachers, ver. 7. to 16, 8. To Benisicence, ver. 16. 9 To due respect to Church-governors' ver. 17. And so concludes his Epistle ver. 18. to the end.     
Thus of the Epistle of the Apostle Paul to the believing Hebrews.  
Now follow seven other Epistles, some of them evidently, the rest of them probably, written to believing Hebrews. viz. The Epistle of james, Jam. 1.1. The two Epistles of Peter; compare 1 Pet. 1.1, 2. with 2 Pet. 1.1.2. & 3.1. The first Epistle of john seems probably written to all the believing Hebrews, especially in Asia Minor; for 1. the Greek title calls it a Catholic or general Epistle Zanch. Prolegom. in 1 joan. Ep. p. 6, Bez. Annot. in 1 joan. Because generally written to all the Jews. (Though some think it was written to the Parthians, among whom were many Jews of the old Captivity and dispersion of the ten Tribes, whence Parthians are thought to be named in the first place, Act. 2.9. Possilius in Indic. operum Augustin. August. l. 2. Q. Evang. c. 39) 2. The very matter of the Epistle being directed against the blasphemous errors broached among the jews, especially those of Ebion and Cerinthus against the Divinity of Christ, seems to imply that it was principally written to the Iewe●. The second Epistle of john is to an Elect Lady, probably a believing Hebrew, of great wealth and worth. For he warns both her and her children of the Heresies and seducers that opposed the person of Christ after the manner of his first Epistle. And he intimates his intention of visiting them shortly. Gaius, ●o whom he wrote his third Epistle, is not obscurely intimated there to be a believing Jew, 3 joh. v. 1, 2, 6, 7. As Piscat. in loc. notes. Finally the Epistle of jude seems written to the dispersed believing jews. 1 In the Greek title it being called Catholic or General. 2 And for the matter of it being of like nature with 2 of Pet. even as an Abstract of it; against the Seducers of those times, as the sameness of words and phrase import.  
These seven Epistles are by some called, Catholic; by some Canonical.  
Catholic, or General; not in respect of the universal concernment of the matters contained in them, for such is the matter of Paul's 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 Romans, Corinth, etc. Nor to particular persons as the Epistle to Timothy, Titus, Philemon: But generally to the believing jews dispersed in several Countries. In this respect divers Latin, especially Greek writers call them Catholic, viz. Greek Scholiast. (as Bez. Annot. ante Epist. jac. 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. etc. Though properly the second and third Epistle of john cannot be called Catholic, yet being joined to John's first Epistle, which is Catholic, by use they come to be so called, though abusively.  
Canonical; not that these seven Epistles only, or peculiarly, among al● others are Canonical and Authentic; 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 Canonical (perhaps for Catholical) for 1. why should not also Paul's Epistles be called Canonical? 2. Greek writers do not so call them. 3. Latins have, though groundlessly, doubted of the authority of the Epistle of james, and second of Peter. Therefore it's not probable they would call them Canonical. Bez. Annot. ante Epist. jacob. & D. Pareus in prolegom. in Epist. jacobi.   

James.  
THe Catholic Epistle of JAMES the Apostle. So styled in the Greek Copies. Bez.  
Penman hereof was james. jam. ●. 1. james in Greek and Latin is the same with the Hebrew jakob, which signifies A supplanter. Gen. 25.25.27. 36. But what james 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. james the son of Zebedee, brother to john, Matth. 4.21.22. & 10.2. He was with Christ at his transfiguration, Mat. 17.1. He was called james 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 james, as Tremellius renders it, Tres Epistolae, etc. i. e▪ Three Epistles of three Apostles before whose eyes our Lord did trans-fi-gure himself, viz. Of james, Peter, and john. But (as Pareus notes, Proem. in Epist. jac.) the King's edition translated by G. Fabritius hath it thus, In nomine Domini I●shua Meschicho sigillamus tres Epistolas: jaakoub, & Petri, & jouchanon. i e. In the name of the Lord jesus the Messiah, we Seal the three Epistles of james, and Peter, and john. This speaks not particularly of james the greater. Besides, this james was pu● to death by Herod Agrippa, in the second year of Claudius. See Act. 12.1, 2. but this Epistle seems to be written afterwards to the convert Iewes dispersed, after Claudius had cast both jews and Christians out of the City of Rome, Act. 18.1, 2. Su●ton in Claud. c. 25.2. james the son of Alpheus, an Apostle also, Matth. 10.3. Act. 1.3. Brother of I●de, jud. 1. Called sometimes james the less, for distinction from the former james, Mark. 15.40. and the brother of the Lord, Gal. 1.19. Matth. 13.55. Mark. 6.3. Either 1 because he was the son of joseph (the supposed Father of Christ) by a former wife, as divers both Greek and Latin Fathers think See jacob. Laurentii Com. in la. 1.1. p. 1●. 12. Or rather ● he is called the Lords brother (after the Hebrews manner of speaking) because he was Cousin german to him, his Mother being that Mary wife of Cleophas, (as some think) 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 justus. Ignat. in Epist. 2 ad joan. Seniorem. This james 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 Apostolical Spirit. Nor (saith Pareus) doth any thing solidly contradict this opinion; who there answers objections against it. Therefore if the Epistle be Apostolical, it is questionless of Divine Authority. 3. As for the third james called Oblias, of the number of the seventy Disciples, Bishop of jerusalem, some question whether there were such an one; others count it most unlikly that he should be Penman of this General Epistle, that was confined himself to a Particular charge.  
Occasion and Scope. james taking notice that the twelve Tribes dispersed were under great Temptations and trials of affliction; and also that too many among them contented themselves with a fruitless profession of Faith without the concurrent practice of Holiness: w●ites unto them, principally to comfort and support them under their present sharp trials and tribulations, jam. 1.2. etc. 5.7, to 12. As also to exhort them to join good works and an holy life to their Faith, without which their Faith was but a dead carcase, c. 2.14. to the end.  
Principal 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 cross 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 join unto Faith the proper fruits of goodworks, without which Faith is but false and dead, and not that Faith that justifieth, c. 2.14. to the end. 7. To avoid the sinful 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 vain confidence, but with dependence upon God's providence, c. 4.13. to the end. 11. Not to abuse riches, etc. c. 5, 1. to 7. 12. That the Godly patiently bear 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 Catholic Epistle of PETER the Apostle. So called, partly in reference to the dispersed Jews to whom generally this Epistle is directed (as was fore noted); partly in respect of Peter the Apostle Penman of it, 1 Pet. 1.1.  
PETER [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a Greek name. Not the Proper name, but rather the Surname of this Apostle, Act. 10.5. His proper name was Simon, an Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. An hearer. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Hear. Act. 10.5. joh. 1.43. Christ surnamed him Peter. This surname was 1 Promised to him by Christ when he was first called to be Christ's Disciple, joh. 1.43. 2. Given to him by Christ when he called him to the Apostleship, etc. Mark. 10.16. Luk. 6.14. 3. Confirmed to him by Christ also, upon Peter's firm and excellent confession of Christ, Matt. 16.17. Peter in Greek is the same with Kephas or Kiphas in Syriack, both signify a Stone. Christ gave him this name by Anticipation, in reference to that firm and solid Confession of Faith touching Christ, which Peter should, yea did make; and on which Faith confessed, as on a Rock, Christ did promise to build his Church, etc. Matth. 16.16. etc. Which was fulfilled, Peter preaching the first Sermons whereby both jews and Gentiles were converted to Christ, and the first foundation of the Christian Church after Christ was laid, Act. 2.14. etc. 10 34. etc. Which was the Privilege conferred by Christ upon Peter peculiarly above all the Apostles. Peter was the son of jona, and brother of Andrew; by trade they were Fishers, whence Christ called them to be Fishers of men, Matth. 4.18. ●eter had his notable Eminencies; As 1. 〈◊〉 singular courage, zeal, and boldness for expressing himself, Matth. 26.3. Luke 22, 23. Act. 2.14. Hereupon counted one of the three pillars of the Primitive Church, Gal. 2.9. 2. He made that admirable Confession of Christ, Matth. 16.16. 3. He was one of the three which Christ took up into the Mount to see his glorious transfiguration, Matth. 17.1. etc. Mark. 9.2. Luk. 9.28. 4. He was one of the three which Christ took out from his Apostles to accompany him in his bitter Agony, Matth. 26.36, 37. etc. 5. Christ after his resurrection eminently restored him to the exercise of his Pastoral office, by his threefold profession of his sincere love to Christ, after his threefold denial of Christ, joh. 21.15, 16, 17. He had also his remarkable Infirmities. 1. Inconsiderately cut off Malchus his Ear, Matth. 26.51. etc. 2. Self-confidently presumed against denying Christ, Matth. 26.31. to 36. 3. Shamefully denied Christ thrice, and every time worse than other, Matth. 26.69, to 75▪ 4. And walked not with a right foot in the beginning of his Ministry, drawing the Gentiles to judaize among the jews, etc. Gal. 2.14. etc.  
When and Whence this Epistle was written. It's more than probable Peter wrote this Epistle by Sylvanus to the jews of the dispersion while he was now at Babylon, 1 Pet. 5.12, 13. There was a Babylon in Chaldea, Psal. 137. A Babylon in Egypt. And in resemblance hereunto the mystical Babylon, viz. Rome, Rev. 14.1. & 16.19. & 17.5. & 18.2▪ 10, 21. Now Papists themselves upon this place generally contend, that here by Babylon is meant Rome, that they may prove Peter was at Rome, Fenardent. in loc. But they forget how herein they confess Rome to be that wicked Babylon destined to destruction, Rev. 17. and 18. Luther leaves every man to abound in his own sense which Babylon it was. Pareus thinks that Babylon in Chaldea is to be here understood, where Peter the Apostle of the Circumcision preached to the jews: and that no one reason can be given why Peter should conceal the name of Rome, had he intended Rome. D. Par. Com. in 1 Pet. 5.13. From that phrase, if any man suffer as a Christian, 1 Pet. 4.16. intimates that this Epistle was written after Antioch, had received the faith, for there the disciples were first called Christians, Act. 11.26. and it was about the same time, that james was crowned with Martyrdom, Act. 12.1, 2.  
Occasion. The strangers that came up to jerusalem at Pentecost, were many of them converted by Peter's Sermon, and so baptised Acts 2. to whom therefore Peter here writes, as to new borne babes, 1 Pet. 2.2. weak, and as yet unsettled in the faith, and upon their return into their own countries, much exercised for Christ's sake with afflictions and crosses, as the current of the Epistle manifests.  
Scope. That therefore the Apostle as a spiritual father, might confirm these his children in faith, against all troubles and persecution, he writes to them all this Epistle, assuring them, that the faith or doctrine of grace wherein they stood, was the true grace of God, and consequently he exhorts and stirs them up to persevere therein. To grow and abound in grace and godliness. This the great drift of both his Epistles, See 1 Pet. 5.12. and 2 Pet. 3.1. etc.  
Principal parts of the Epistle to this end, are, 

I. The Inscription, c. 1, 1, 2.  
II. The Substance of the Epistle itself, which is principally Hortatory, in reference to that grace of God. He incites them, 1. To the constant exercise and improvement of that grace of God, whereby they are brought into a regenerate and sanctified state; and this concerns them all in their general calling as Christians, c. 1, 3. to c. 2. v. 13. 2. To the due exercise of grace, in respect of their respective conditions and relations wherein they stand towards others. And this exhortation concerns them severally, according to their respective particular callings and conditions. viz. How 1. Subjects are to behave themselves towards magistrates, c. 2, 13. to 18. 2. Servants towards their masters, ver. 18. to end. 3. Wives towards their husbands, and husbands towards their wives, c. 3, 1. to 8. 4. All brethren towards one another, v. 8. 5. Distressed and afflicted ones towards oppressors and Persecutors, c 3, 9 to c. 5, 1. 6. Presbyters towards their flocks, and the younger towards the Elder, c. 5, 1. to middle of v. 5. 7. How all of them should carry themselves towards others, themselves, and God, v. 5. to 10. And so he sweetly closes up the whole series of his exhortations, with a pathetical prayer to the God of all grace, for their establishment and perfection in grace after their short afflictions: concluding it with a grateful doxology unto God, v. 10, 11.  
III. Conclusion of the Epistle, containing an intimation of his Scope in writing, salutations, and a valediction, c. 5, 12, 13, 14.     

TWO Peter:  
THe II. Catholic Epistle of PETER the Apostle. The Apostle himself calls this his Second Epistle. He writes it to the same people, to whom he wrote his first, viz. To the believing Jews dispersed, and in effect to the same end, 2 Pet. 3.1, 2. and 1.12, 13, 14, 15.  
Some few writers have doubted of the Authority of this Epistle, (as also of that of james, of the second and third of john, and of the Epistle of jude,) as Eusebius intimates, Eccles. Hist. l. 3. c. 22. Hieronym. in Catal. vir. illustr. in Petro. Nor is it found in the Syriack version.  
B●t divers cogent Arguments persuade us that this is an Apostolical Epistle, and written by Peter, As 1. The inscription mentions the same Penman of this Epistle with the first, viz. Simon Peter a servant and an Apostle of jesus Christ. 2 Pet. 1.1. He that wrote this Epistle, testifies, that he must shortly put off this his Tabernacle, as our Lord jesus Christ hath showed him, 2 Pet. 1.14. to whom did Christ show this but to Peter? john 21.17. 3. He that wrote this Epistle, was with Christ upon the Mount at his transfiguration, beheld his majesty,— and heard that voice of the father from heaven, when he was with Christ on the holy Mount, This is my beloved son in whom I am well pleased, 2 Pet. 1.16, 17, 18. Now there were only three, viz. Peter, james and john in the Mount with Christ, at his transfiguration, Matth. 17.1, 2. therefore it must be written by one of them three, (and by whomsoever of them, it is of Apostolical, yea of divine Authority,) but unto james or john none ever yet ascribed it, nor is there any reason so to do, but many to the contrary: therefore it must needs be confessed to be written by Peter. 4. He that writes this Epistle, calls it his Second Epistle, and intimates he wrote them both to the same persons, viz. the dispersed believing Jews. compare 2 Pet. 1.1. and 3.1. with 1 Pet. 1.1. 5. He that wrote this Epistle calls Paul his beloved brother, commends him, and approves the Authority of his Epistles, 2 Pet. 3.15, 16. which were too much for any, but for an Apostolical pen. 6. An holy Apostolical spirit breathes throughout this whole Epistle, both in his exhortations to holy duties, monitions against false-teachers and Apostasy, and predictions of things to come. 7. The stile and phrase Apostolical and consonant enough to that of Peter's first Epistle. Hist. Magd. Cent. 1. l. 2. c. 4. 8. To all these may be added the consent of ancient Writers, that count this Epistle Canonical and Apostolical, Concil. Laodicen. Can. 59 Carthaginens. 3. Athanas. in Synops. Damascen. l. 4. c. 18. Epiphan. Heres. 76. August. l. 2. De Doctrine. Christian. c. 8. And Beda in Comment. wonders how any should doubt of the Authority of this Epistle, when the Penman hath put his name in the beginning, and testifies he was with the Lord in the holy mount.  
So that this Epistle is of unquestionable authority.  
Peter made this Epistle a little before his death, 2 Pet. 1.14.  
Occasion & Scope. Peter considering, that shortly he must put off the Tabernacle of his body 2 Pet. 1.14. that some were too negligent of making their calling and election sure; that there then were, and afterwards would be false teachers and seducers in the Church, and scoffers against the second coming of Christ; Therefore Peter wrote this Epistle to stir them up, by putting them in remembrance of those things which had been preached among them, 2 Pet. 1.12, 13, 14. & 3.1, 2. specially inciting them to progress in grace, to watchfulness against false teachers and scoffers, and to a preparedness for the coming of Christ, as the whole current of the Epistle evidences.  
Principal parts.  

I. Inscription of the Epistle, c. 1, 1, 2.  
II. Substance of the Epistle, which is 1. Hortatory, exhorting them to progress and perseverance in grace and piety, c. 1. 2. Monitory, warning them to take heed of those heretical and blasphemous seducers which should creep into the Church, threatening destruction to them, c. 2. 3. Prophetical, foretelling of sensual scoffers against Christ's coming in the last days: and of the day of judgement, the new heavens and new earth; whereunto they should prepare themselves by piety, c. 3, 1. to 17.  
III. Conclusion of the Epistle, with a summary recital of his former exhortations, and with a doxology unto our Lord Jesus Christ, c. 3, 17, 18.    

I John.  
THe first Catholic Epistle of JOHN the Apostle. This Epistle hath this Title in all the ancient manuscript Copies. Bez. Annot. ante hanc Ep. Which as Beza there well advertiseth us, we are thus to understand, viz. The first Epistle of john the Apostle which is Catholic; for of all John's Epistles, this only is Catholic or General, the other two being particular. viz. The 2d to the Elect Lady and her children; The 3d d to Gaius, and therefore it were improper to call it the first General Epistle in any other sense.  
Penman of this Epistle, is john the Apostle, as is evident. 1. From the Greek Title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The first Catholic Epistle of John the Apostle; thus all ancient Greek Copies have it. Bez. 2. From his manner of speaking of Christ, asserting his divinity in divers passages of this Epistle, as 1 john 1.1, 2. & 2.22.23, 24. & 5.5, 6, 7. etc. and calling him the Word 1 john 1.1. and 1 john 5.7. john being most sublime in asserting the Godhead of Christ, john 1.1, 2, 3. etc. and Rev. often; and no writers in the New Testament, styling Christ the Word but john in his Gospel, john 1.1, 14. in his Revelation, Rev. 1.2. and 19.13. and here in this Epistle. 3. From that eminent and singular Character of john's spirit. viz. The spirit of love, most predominant and conspicuous all along this Epistle, as in his Gospel and Revelation. john was the disciple whom Jesus loved above all his disciples. john 13.23. & 19.26. and 20.2. and 21.7, 20. He was a mere compound of sweetest love; in all his writings, breathes nothing in a manner but love▪ Hence excellently Calvin, Haec Epistola, prorsus digna est ejus discipuli spiritu, qui prae aliis ideò a Christo dilectus fuit, ut ipsum nobis familiarem redderet. i e. This Epistle is altogether worth the Spirit of that disciple, which was therefore beloved of Christ above the rest, that he might render him familiar unto us. Calv. Argum. in 1. joan. Of john, see more in Annot. on Gosp. of john. john therefore being the undoubted Penman of this Epistle, it is of unquestionable Authority, Eusebius and Hieronymus testify, That there never was doubt in the Church about the Author or Authority of this Epistle. Euseb. Hist. Eccles. l. 3. c. 25. Hieronym, in Catalogue. Augustin calls it satis dulcem & satis memorabilem in Ecclesia dei, quód in ipsa charitas maximé commendetur. i e. A most sweet Epistle and most memorable in the Church of God, because love is especially commended therein. Aug. Praef. in 1. joan. Ep. and saith that orbem ter●arum ipsa edificavit, i. e. It hath edified the world, Aug. Tract. 7.  
When and Whence this Epistle was written, john wrote his Gosp. at Ephesus, Iraen. l. 3. c. 1. advers. haeres. This Epistle seems to be written after his Gospel. He wrote it when he was now old; thinks Hierome. And being old, he departed not from Asia, therefore is probable he wrote it at Ephesus, Zauch. Prolegom. in 1. joan. p. 6. john lived after the other Apostles and wrote after them.  
Occasions. I. john observed that in his days there were many heretical Teachers, Seducers, which he calls Anti-christs, (and by a prophetical spirit foresaw that afterwards there would arise many more.) Epiphanius reckons up these before and in John's days, viz. 1. Simonians. 2. Menandrians. 3. Saturnilians. 4. Basilidians. 5. Nicolaitanes▪ of whom Rev. 2. 6. Gnostics. 7. Carpocratians, from Carpocrates in Asia; who taught men must sin, and do the will of all the devils; otherwise they could not enter into heaven. 8. Cerinthians and Merinthians, from Cerinthus and Morinthus, who denied Christ's divinity, said he was not before Mary, that he was a mere man. 9 Habionits', who held the same heresy. 10. Nazaraei, that urged Moses law, See Epiphan. in Panario. l. 1. Tom. 2. II. john took notice of divers carnal believers, who made great profession of knowledge, faith and piety towards God, who yet lived ungodly to the scandal of the Gospel. III. Finally, john considered how necessary it was to encourage true believers in faith, and promote them to assurance of their interest in eternal life. These gave john Occasion of writing this Epistle by way of remedy.  
Scope. The blessed Apostle john in this Epistle principally levels at these three ends.  

1. To detect and confute heretical and Antichristian Seducers, and warn the believers against them and their false Doctrine. These things have I written to you, concerning them that seduce you 1 John 2.26. particularly and especially proving, That Christ is true and eternal God, against Corinthians and Hebionites, c. 1. That Christ is true man, and assumed true flesh, against Cerdonians, Manichees, Priscillianists and Valentinians, (which by a Prophetical spirit, he foresaw would follow,) c. 4. That jesus is the true Christ, the promised Messiah against Iew● and Nazarites, c. 2. That the Father, Word and holy Ghost, are three true distinct Persons, of one essence; against Sabelli●ns, etc. c. 5. That they that are born of God ought not, nay, as such, cannot commit sin; and such as do not righteousness are of the devil, not of God, against the Carpocratians, c. 3.  
2. To stir up all that profess to know God and believe in him, that they walk in light, not in darkness, 1. john 1.5, 6, 7. as Christ walked, that they keep the Commandments, especially abound in love, 1 john 2.4, 5, 6. and all along the Epistle.  
3. To provoke true believers to growth in faith and grace; and to help forward their assurance of their interest in eternal life.   
This last end is clearly professed in 1 john 5.13. These things have I written unto you, that believe on the name of the Son of God, that ye may know that ye have eternal life.— And therefore it is most singularly observable of this sweet and precious Epistle, what a multitude of Marks, Signs or Discoveries of believer's spiritual State, are here plainly and purposely laid down for this end, more than in any other so short a piece of Scripture in the whole Bible. Which Signs are here reduced to several heads, and set down for the help and comfort of the Readers, in some of which, at least the weakest (if a sincere Christian▪) may find abundant soule-refreshing, and heart-establishment.  

I. Evidences, Signs or Discoveries of God's love to us. 

1. Christ's being sent to lay down his life for us, that we might live by him, 1 john 3.16. and 4.9, 10.  
2. Adoption, That we should be called the sons of God, 1 john 3.1.  
3. Our not loving the world, nor the things of the world inordinately, 1 John 2.15, 16, 17.  
4. Our love to God, which is an effect, or reflexive beam of God's love to us, 1 john 4.19.    
II. Evidences or Signs of our Regeneration, Sonship, etc. 

1. That the world knoweth us not, 1 john 3.1.  
2. True believing that Jesus is the Christ, 1 john 5.1.  
3. Not committing sin, 1 john 3.9. and 5.18. Especially in respect of that great sin of sins, The wicked one toucheth him not, 1 John 5.18.  
4. Hope (if not assurance) that we shall be conform to God in his glorious appearing, 1 john 3.2, 3.  
5. In hope of glory, purifying ourselves as God is pure, 1 john 2.3.  
6. Overcoming erroneous heretical spirits, 1 john 4.1, 4.  
7. Overcoming the world by faith, 1 john 5.4, 5.  
8. Doing of righteousness, 1 john 2.29. and 3.10.  
9 True love of the brethren, 1 john 3.10.14. and 4.7.    
III. Evidences or Signs that we are of the truth, of the true number of God's people. 

1. Having an unction from the holy one teaching us all things, 1 john 2.19, 20, 27.  
2. The Testimony of an upright heart or conscience, 1 john 3.19, 20, 21.  
3. Perseverance with the faithful in Christ and the truth 1 john 2.19.27.    
FOUR Evidences or Signs of being in light, not in darkness; in life, not in death. 

1. Having the Son, 1 john 5.11.12.  
2. Loving, and not hating our brother, 1 john 2.9, 10, 11. and 3.14, 15.    
V. Evidences or Signs of the true knowledge of God. 

1. Keeping his Commandments, 1 john 2.3, 4.  
2. Denial of sin, 1 john. 3.6.  
3. Mutual love of one another, 1 john 4.7, 8.    
VI Evidences or Signs of our love to God and jesus Christ. 

1. The casting out of base fear, 1 john 4.18.  
2. Not loving the world, and things in the world inordinately, 1 john 2.15.16.  
3. Keeping of his Commandments and his Word cheerfully, 1 john 2.5. and 5.3.  
4. Opening our bowels of compassion to brethren in need, 1 john 3.17. and 1 john 5.1. 1 john 4.11, 12, 20, 21.    
VII. Evidences or Signs of our Communion with God and jesus Christ. 

1. His spirit given us, 1 john 3.24. and 4.13.  
2. The Truth's abiding in us, 1 john 2.24.  
3. Confessing that Jesus is the Son of God, 1 john 4.15.  
4. Not doing sin 1 john 3.6, 8.  
5. Love to God and dwelling therein, 1 john 4.16.  
6. Walking in light, not in darkness. 1 john 1.5, 6 7.  
7. Walking as Christ walked, 1 john 2.6.  
8. Keeping his Words and Commandments, 1 john 2.3, 4, 5. and 3.23, 24.  
9 Brotherly love, 1 john. 4.12.    
VIII. Finally, Evidences or Signs of true brotherly love, or love of God's children. 1 Joh. 5.1▪ 2. 

1. Knowing of God, 1 john 4.7, 8.  
2. Loving of God, 1 john 5.1, 2.  
3. Keeping Gods Commandments, 1 john 5.2.  
4. Not loving in word and in tongue, but in deed and in truth, 1 john 3.18.  
5. Real compassion to our brother in need, yea even hazarding our life for him in some cases 1 john 3.16, 17.     
By these Evidences, Signs or Characters of our spiritual Estate, clearly laid down in this Excellent Epistle, the weak in faith may become strong in Assurance, and the strong may become stronger: yea all that truly believe in the name of the Son of God, (if the fault be not their own) may hereby come to know, that they have eternal life. All which Evidences I shall endeavour very shortly (God willing,) more fully to open and unfold in a distinct Treatise, called, 
☞  Believers Evidences for eternal life. A subject which, I hope, to gracious hearts will be most welcome and seasonable, in these sad afflicting days; To help forward their Assurance for heaven, when they can have no assurance of any thing on earth,  
Principal parts. in reference to these excellent ends are.  

I. The Proem to the whole Epistle, declaring, 1. What the Apostle treats of. viz. Of Christ the word of life. viz. His person, God-man: and his office. 2. What he is about to say of Christ; not any novelty, but what was from the beginning; not any uncertainty, but that whereof they were infallible witnesses. 3. To what purpose he will treat of these things, that they may have Communion with God, and so their joy be full, they become happy, c. 1.1.2.3, 4.  
II. The Substance of the Epistle itself, which is either, 

1. Practical, full of heavenly exhortations. viz. 

1. To holiness of life and conversation. viz. 1. Not to walk in darkness, but in light, c. 1. v. 5, 6, 7. 2. Not to deny sin to be in us, but penitently to confess it, c. 1, 8, 9, 10. 3. To avoid sin, and yet if sin overtake us to repair to Christ our Propitiation c. 2, 1, 2. 4. To add to our knowledge of God, true obedience to his Word, c. 2, 3. to 9 5. To brotherly love, c. 2, 9 to 15. 6. To take heed of inordinate love of the world. c. 2, 15, 16, 17,  
2. To beware of the dangerous Anti-christs', and heretical Seducers, abounding in the world, especially corinthians and Ebionites denying Christ's Godhead, c. 2, 18. to the end.  
3. To abandon practising of sin, as inconsistent with the state of grace, contrary to the wicked seducements of the Carpocratians forementioned, who taught men to sin, c. 3, 1. to 11.  
4. To sincere real brotherly love, by many Arguments, c. 3, 11. to the end. and c. 4, 7. to the end.  
5. To take heed of believing every spirit, but to try them, especially such as deny Christ's Manhood, (as after did the Cerdonians, Manichees, Priscillianists and Valentinians,) c. 4, 1. to 7.    
2. Dogmatic, wherein he asserts that jesus is the Christ the Son of God, and true man, and this from divers Arguments and Testimonies which we should believe, that we may have eternal life begun, c. 5, 1. to 14. for perfecting whereof we should pray; where he directs us how, and for whom to pray, c. 5.14. to 21.    
III. Conclusion, with a serious monition against idolatry, c. 5, 21.    

TWO John.  
THe second Epistle of JOHN the Apostle. This Epistle of john is nor, as the first, Catholic or General: but Particular, being written to particular persons, viz. The Elect Lady, and her children. Who she was, is not known; Some think that ELECT was her prop●r name: but that's improbable, for then john would not have said, To the Elect Lady; but, To the Lady ELECT. Some turn this into an Allegory, and say that by the Elect Lady john intended the whole Christian Church: But this is most unlikely, and plainly repugnant to this Epistle itself, for, 1. To write to the whole Christian Church under the Notion of an Elect Lady is so unusual, that we find no such thing done in all the New-Testament. 2. This Epistle not only mentions this Lady and her children, v. 1.4. But also sends her salutations from the children of her Elect Sister, v. 13. 3. The Apostle speaks of his intention to come and see her, and speak face to face. Which cannot be understood of the whole Christian Church, ver. 12. She is thought to be some eminent religious Matron of great Estate, who much relieved and supported the members of the Church in her days. Bez. Annot. in 2 joan. Piscat. in 2 joan.  
Penman. Some think was another john then the Apostle, as is testified by Euseb. Eccles. Hist. l. 3. c. 39 But this seems to be a plain mistake, for 1. The Greek Copies call it in the Title, The second Epistle of john the Apostle. 2. The matter of the Epistle is not only Divine and Apostolical; but notably owns john to be the writer, wherein Christian love, walking in the truth, and taking heed of Seducers and Antichrists, are pressed as in the first Epistle of john. So that this is john's genuine language. Compare these passages among others, viz. 1 joh. 2▪ 7. with 2 joh. 5.— and 1 joh. 2.23. with 2 joh. 9— and 1 joh. 4.1, 2, 3. with 2 joh. 7.— and 1 joh. 5.3. with 2 joh. 6. etc. 3. The Salutation is plainly Apostolical. ver. 1, 2, 3. And notably relisheth of John's Spirit. 4. Both ancient and modern Writers, account this Epistle Canonical, and ascribe it unto john the Apostle, Concil. Carthagin. 3. Can. 4.7. Concil. Laodic. c. ult. Hieronym, in Epist. 85. ad Euagrium. August. de Doctrine. Christian, l. 2. c. 8. Sentent. Episcoporum Concil. Carthaginens. apud Cyprian. Sent. 81. Cyprian op. edit. 1593. p. 449. Beda. Piscat. Bez. in 2 johan. So that this Epistle being written by john the Apostle, is of unquestionable authority.  
Occasion. Some think that john's familiar Christian acquaintance with this Elect Lady, gave him Occasion of writing this Epistle. Others rather think it was written against the Antichristian Heresy of Basilidis and his followers, who taught that Christ was not a true man but a phantasm, and therefore that he neither did, nor suffered those things which he is said to do and suffer. Epiphan. Heres. 24. Compare 2 joh. 7.  
Scope. To incite the Elect Lady and her children, To persevere in the truth, and carefully to shun all heretical Seducers, that bring not Christ's Doctrine. A● also to adorn the truth, with love and good works.  
Principal parts. To this end, are, 

I. The inscription of the Epistle, containing▪ 1. The writer. 2. Persons written to. 3. A testification of the Apostles and other's sincere love to the Lady and her children. 4. His pious wish o● supplication for them, ver. 1, 2, 3.  
II. The substance of the Epistle, wherein the Apostle, 1. Congratulates with the Lady, that some of her children walked in the truth, ver. 4. 2. Exhorts to constancy in the ancient Doctrine of love and truth, ver. 5, 6. 3. Warns them against Seducers, denying Christ's incarnation, showing the danger of them, and forbidding all fellowship with them, ver. 7. to 12.  
III. The conclusion of the Epistle with, 1. Intimation that he omits writing many other things, hoping to come to them and speak them by word of mouth, verse 12. 2. Salutations from her Sister's children, ver. 13.     

III John.  
THe third Epistle of JOHN the Apostle. This Epistle is not General, but Particular; written to Gaius.  
Penman of this Epistle, also was john the Apostle, and therefore it is Authentic and Canonical. Both these are evident by all the four Reasons alleged touching John's second Epistle. And the word, phrases, and method of these two Epistles harmoniously agree, as an in●entive Reader may well observe. john directs this Epistle, To the wellbeloved Gaius, but what Gaius this was is not so evident. Scripture mentions three persons of this name, viz. 1. Gaius of Macedonia, Act. 19.21, 2. Gaius of Derbe, Act. 20.4. 3. Gaius of Corinth, 1 Cor. 1.14. Whom Paul calls, Gaius mine host, and of the whole Church, writing from Corinth to the Romans. Rom. 16.23. This Gaius was a man eminent for Hospitality, especially to the Ministers and members of the Church of Christ. Perhaps this Gaius of Corinth was the Gaius to whom here john also writes, for 1. He is singularly commended here for his charity and hospitality, 3 joh. ver. 5, 6. 2. The consent of writers subscribes hereunto. See Lorin. Comment. in 3 johan. Epist. ver. 1. However he was a very eminent man in the Church.  
When or where this Epistle was written, is not certainly known.  
Occasion. The bountifulness and Hospitablenesse of Gaius, which john had some occasion to improve towards some Ministers that went to preach to the Gentiles, who seem to have brought this Epistle from john to Gaius, See ver. 6, 7, 8.  
Scope, To request Gaius, according to his wont bounty and benevolence to the Saints, to bring forward on their journey certain Ministers that went to preach the Gospel to the Gentiles. To brand Diotrephes, and commend to him Demetrius.  
Principal parts.  

I. The Inscription, mentioning, 1. Who wrote this Epistle. 2. To whom. 3. The wel-wishing Prayer for him, verse 1, 2.  
II. The Substance of the Epistle, which is partly, 

1. Gratulatory, wherein he rejoiceth at Gaius his 1. W●lking in the truth, ver. 3, 4. 2. Charity and Hospitality to the Brethren and strangers, ver. 5, 6.  
2. Hortatory, wherein by divers Arguments insinuated, he exhorts him to bring on their journey certain brethren that went to preach the Gospel to the Gentiles, ver. 6, 7, 8. Intimating that he wrote to the Church about this matter also, but fears it would be to little effect, because of Diotrephes his pride, contemning the Apostle; neither receiving the brethren himself, nor suffering others to do it, whom therefore he threatens, ver. 9, 10, 11. But chose commends Demetrius, ver. 13.    
III. Conclusion of the Epistle, with 1. An Apology for his writing so short an Espistle, because he trusted shortly to see him. 2. Salutations, ver. 13, 14.    

Judas.  
THe Catholic (or general) Epistle of the Apostle JUDAS. Thus denominated, from the Penman who wrote it, and from the persons to whom it was written, viz. the same to whom Peter wrote his second Epistle; For substance being both the same.  
Penman. judas the brother of james, Jud. 1. This is Originally an Hebrew name, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehudah, i. e. Praise; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hodah, i. e. He hath confessed, he hath praised. This name was first given to the fourth son of jakob, because at his birth his mother praised the Lord. Gen. 29.35. Matth. 2.6. There were two Apostles that had this name, viz. 1. judas Iscariot that had the bag, and betrayed Christ, Matth. 10.4. And afterwards in some sort repent, Restored the thirty pieces, hanged himself, Matth. 27.3, 4, 5. So that he burst asunder in the midst, and all his bowels gushed out, and so he went to his own place, Act. 1.18, 25. 2. judas the brother of james, Luk. 6.16. Act. 1.13. viz. Of james the son of Alpheus, who was famous at jerusalem among the Apostles, Act. 15. And 21.28. Where he is conceived to keep his chief abode, that he might teach the jews that resorted thither out of all Nations; unto which jews especially judas here seems principally to write, and therefore mentions james. Bez. Annot. in jud. 1. This judas is also called Lebbeus, i. e. Hearty; and surnamed Thaddaeus which is in Syriack the same with judas in Hebrew, Matth. 10.3. This judas is supposed to preach the Gospel in Mesopotamia, Pontus, Egypt and Persia, where the Magis slew him for his free and faithful reproving of their superstitions.  
Authority of this Epistle, (though suspected heretofore by some, and that upon very inconsiderable grounds; Euseb. Eccles. Hist. l. 2. c. 23. Yet) is now generally acknowledged to be Divine; especially considering that, 1. judas the brother of james, one of the Apostles wrote it, jude 1. 2 Pet. 1.21. 2. The matter of it, yea and most of the very phrases and words, are the same with those of the second Epistle of Peter, if diligently compared. See the Parallel by P. Pareus Com. in jude. 3. Antiquity have received this Epistle as Authentic, and part of the Divine Canon. Euseb. Eccles. Hist. l. 2. c. 23. and lib. 3. c. 22. Hieronym. in Catal. vir Illustr. Concil. Laodicens. Concil. Carthaginens. Athanasus, Augustine and others who recite the Catalogue of the Books of Scripture, reckon judes' Epistle among the rest.  
Arguments or Objections to the contrary are invalid. These the principal.  
Object. 1. This Epistle recites Histories no where else to be found in Scripture, as the contending of Michael the Archangel, with the Devil about the body of Moses, jude 9  
Answ. 1. Divers stories are pointed at in New Testament. Which we find not in the Old Testament. As that jannes' and jambres withstood Moses, 2. Tim. 3.8. That at Mount Sinai, Moses said, I exceedingly fear and quake, Heb. 12.21. Shall therefore these Epistles Authority be suspected? 2. These stories (though formerly unwritten, but happily derived by tradition from hand to hand, yet) now are written by guidance of the Spirit of God. And the writing of them rather assures us of the truth of these Histories, then detracts from the Authority of the Books wherein they are recorded. 3. This story hath some footsteps in Deut. 34.9. Whereupon some say, The Angel would have buried Moses, but the Devil challenged Moses to be his own, because of his killing the Egyptian, and therefore withstood him. But others better; God knowing Israel's proneness to Idolatry, lest they should commit Idolatry with Moses dead body (as after they did with the brazen Serpent) buried him no man knowing where, and the Devil, endeavouring to discover it, the Angel withstood him.  
Obj. 2. jude mentions the Prophecy of Enoch, ver. 14, 15. The Old Testament hath no such Prophecy.  
Ans. 1. Some think in judes' time there was a Canonical Book of Enoch extant, as Tertull. lib. de Habit muliebr. Beda come. in Ep. jud. 2. Others say better than they, suppose Enoch's Book were Apocryphal, yet in Apocryphal Books there's some truth, and why may not this Apostle allege this passage out of enoch's Prophecy, without approving that whole Book, or disvesting this Epistle of its Authority; as well as the Author to the Hebrew, allege some passages out of the Book of Maccabees, Heb. 11. Or Paul some Sentences out of Heathen Authors and Poets, 1 Cor. 15.32. Tit. 1.12. Act. 17.28. 1 Tim. 2.12. & 5.23. Tit. 1.3. 3. Others think this Prophecy of Enoch was rather real then verbal, viz. Respecting the Order of the Patriarches, that as Death by reason of sin had Reigned over the six first Fathers, Adam Seth, Enos, Cainan, Mahalelel, Iared, but could not touch the seventh, Enoch: so death shall Reign ove● the world 6000 years, (which shall so long continue) but in the 7000. years, eternal life shall begin; and death shall be swallowed up in Victory. 4. But others best of all understand here, as the Text seems evidently to carry it, enoch's verbal Prophecy, which though not written, yet jude received by Tradition, or rather by Revelation of the same spirit of God by which Enoch prophesied, and here recorded as part of the Divine Canon.  
Obj. 3. Judas alleadges other Apostles sayings, ver. 17. Therefore seems rather to be a Disciple of the Apostles, than an Apostle himself, especially seeing he calls not himself an Apostle, but the servant of Jesus Christ, ver. 1. And therefore this Epistle not authentical.  
Ans. 1. Though it could be proved jude was no Apostle, yet it therefore follows not, his Epistle is not Authentical. Mark and Luke, not Apostles, yet the three Books they wrote are of unquestionable authority. The authority of Books of Scripture are not from the Penmen writing them, but from the Spirit of God inditing them. 2. Daniel citys jeremiah, Dan. 9.2. Ezekiel citys Daniel, Ezek. 14.19. Were they therefore not Prophets, but Prophet's Disciples? Peter allegeth Paul's Epistles, 2 Pet. 3.15, 16. Was Peter therefore no Apostle but only a Disciple? 3. judes' alleging the other Apostles deroga●es not from the authority of his Epistle, but proves that jude wrote after both Paul and Peter, in whose Epistle these predictions are extant, 1 Tim. 4.1. etc. 2 Tim. 3.1. 2 Pet. 2.1. etc. 4. Finally, though judas here call not himself an Apostle, that argues not therefore he was not an Apostle. james in his Epistle, john in his three Epistles, Paul in his Epistle to the Philippians, and in both his Epistles to the Thessalonians superscribe not themselves Apostles▪ were they therefore no Apostles? But judas here styles himself the brother of james, and that's full as much as if he had styled himself an Apostle, for the texts are express that judas the Brother of james was one of the twelve Apostles. See Luk. 6.16. Act. 1.13.  
Obj. 4. But jude the Apostle taught in Persia, and therefore had he written this Epistle, he would rather have written it in the Persian, than Grecian tongue.  
Ans. 1. It's not infallibly certain that jude was in Persia when he wrote this Epistle. 2. No necessity of the Apostles writing in the language of the people with whom they then lived. Matthew lived among the Ethiopians, Paul at Rome when he wrote some of his Epistles, yet they wrote not in Ethiopick or Latin, but in Greek. Greek being then the most common language in the world, the Holy Ghost would have Greek to be the Original language for New Testament, as the Hebrew especially for the Old. And judes' Epistle is Catholic or General, and therefore was written in Greek the general tongue.  
When and Where this Epistle was written is uncertain. Some think this Apostle was in Persia, or Asia Minor when he wrote it, viz. A year before he died, and that he there died, anno 68 after Christ. Niceph. l. 4. c. 40.44. Probably he wrote after both Paul and Peter, to whose writings he seems to have reference, v. 17. the whole Epistle is as an Abstract of Peter's second Epistle.  
Occasion, seems from the current of the Epistle, to be those abominable heresies of the Simonians, Nicolaitanes, Gnostics, etc. abounding in those times times who held Sin to be indifferent, women & all things to be common, etc. Oecumen. Epiphan. in Haeres. Gnostic. Sec. jud. 3.4.  
Scope. To warn all the faithful in those times of the cursed and detestable Heretics and Seducers that were cunningly crept in among them, that they contend earnestly for the truth against all their damnable errors and Heresies; and for purity and holiness of life, against all their impure lustful licentious and ungodly practices. jude 3, 4, 8, 10, 20, 21.  
Principal parts. To this end are, 

I. Inscription of the whole Epistle, expressing, 1. Penman who wrote this Epistle. 2. Parties to whom it was written. 3. The Salutation of them, ver. 1, 2.  
II. The substance of the Epistle, wherein are laid down, 

1. The main Proposition or Exhortation, To contend earnestly for the Faith once delivered to the Saints ver. 3. There being so many lascivious heretical men crept in among them, ver. 4.  
2. Arguments enforcing this exhortation upon them, against these lascivious Heretics, demonstrating the damnableness and destructiveness of their ways, 


1. By examples of God's vengeance for like impieties and impurities in former times, viz. Upon Israel for unbelief, ver. 5. Upon Angels for Apostasy, ver. Upon Sodom and Gomorrha etc. For their lusts, ver. 7.  
These examples he applies to these Seducers, 

1. Describing them by their, 1. Uncleanness, ver. 8. 2. Despising and reproaching Magistrates, ver. 8, 9 3. Impudence in reviling what they know not, ver. 10. 4. Brutish intemperance in carnal pleasures, ver. 10. 5. Cruelty to their brethren. 6. Covetousness. 7. Seditiousnesse, ver. 11. 8. Epicurism in meats and drinks, ver. 12. 9 Hypocrisy. 10. Instability. 11. Deadness and Barrenness to all good fruit, ver. 12. 12. Wrathfulness. 13. Shameful uncleanness. 14. Levity and inconstancy, ver. 13.  
2. Threatening them, in general with woe, ver. 11, in particular with eternal destruction, ver. 13.     
2. By Testimonies, 

1. Of Enoch. ver. 14.15. To which he adds further descriptions of their viciousness, ver. 16.  
2. Of the Apostles themselves. v. 17, 18. where he further describes these Heretics by their Separation from Church assemblies, by their want of God's Spirit. v. 9    
3. Hortatory Directions by way of Remedy, for 1. Mutual edification. 2. Prayer, v. 20. 3. Love of God, ver. 21. 4. Different course to be taken by them in recovering several persons from seducements, v. 22, 23. 5. Zeal against all impurity, v. 23      
III. Conclusion of the whole Epistle with adoxology to God, who is able to keep them without spot and blameless, etc. v. 24, 25.      

III. THE PROPHETICAL BOOK, Viz. THE Revelat.  
THE PROPHETICAL BOOK of the New Testament, prophetically foretelling what shall be the future condition of the Church of Christ in all ages, to the end of the world, is the REVELATION OF JOHN THE DIVINE. This may well be called a Prophetical Book; For 1 The Holy Ghost himself divers times styles it A Prophecy, Rev. 1.3. and 7.10, 18.19. 2 And the nature of the Book is chiefly Prophetical, as the Series of the Book implies; and also some passages plainly testify, that it treats of things, which must shortly come to pass, Rev. 1.1. and things which shall be hereafter, Rev. 1.19.  
Title, This book in Greek is called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] i. e. The Apocalypse (or Revelation,) of John the Divine▪ whereby are indigitated to us, both the nature of the Book, and the Penman of it.  
Nature of the Book, A Revelation. so called, because it Reveals and makes known unto us secret hidden mysteries, and future events. It's true, this Revelation, is not without mixture of much intricateness and obscurity, (as all prophecies are enigmatical and ambiguous to men, till they be effected, but when the time prophesied is come, than they have a more clear, and certain exposition. So Iraen. Advers. Haeres. l. 4. c. 43.) And this to exercise the Reader to search out the truth, as August. de Civitat. dei, l. 20. c. 17. hath well observed.  
Penman or instrumental Author of it, viz. john the Theologue or Divine. What john this was, some question. Eusebius mentions two johns, whose monuments were to be seen at Ephesus, viz. john the Evangelist, who wrote the Gospel, and 1 Epistle of John: and john the Presbyter, who wrote 2. and 3. Epistle of john, and the Revelation, Euseb. Eccles. Hist. l. 3. c. 39 To him also seems to incline, Dionys. Alexandrinus in lib. de Repromissionibus, But that this is a great mistake, and that JOHN the Evangelist and Apostle was Penman of this Revelation, may be cleared by these considerations.  
1. This Title attributes it to john the Divine. This Epithet we read no where to be given to john the Presbyter, but belongs to john the Apostle and Evangelist, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] by way of peculiar emphasis, because like an Eagle he soars aloft, writes more sublimely of the Divinity of jesus Christ, both in this Book, (in which D. Par●us hath observed XLVIII. Arguments of Christ's Divinity) as also in his Gospel, john 1.1. etc. and in his 1. Epistle. And the King of Spain's Bible, of Montanus Edition, hath this Greek Title before the Revelation, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] i. e. The Revelation of the Holy Apostle, and Evangelist john the Divine, which Title clears this matter, and is consonant to Rev. 1.1, 2. (whether it were prefixed by john, or after by the Church,) nor is it any way probable that Christ sent his Angel to any other john, then to the Apostle with this Revelation.  
2. john the Penman of this Book is so described, that john the Apostle and Evangelist seems plainly to be indigitated, Revel. 1.1, 2. His servant john: Who bare record of the word of God, and of the Testimony of jesus Christ. Now how notably did john bear record of the word of God, and testimony of jesus Christ? see john. 1.1.2.14. and 1 john 1, 1. and 5.9. compared with Revel. 19.13.  
3. The style much resembles that of john's Gospel and Epistles. As for instance; It is peculiar to john to stile Christ, The word. compare john 1.1.14. 1 john 1.1. and 5.7. with Revel. 1.2. In his Gospel he styles Christ the Lamb of God john, 1.29.36. so in the Revelation Christ is called the Lamb at least 28. times.  
4 That john who wrote this Revelation, had it in the I'll Patmos made known to him, who was there for the name of God and Testimony of jesus Christ Rev. 1.9. And Histories mention no other john, but only john the Apostle to be in Patmos. Banished thither by Domitian the Emperor for the Gospel's sake, near to period of his Reign, (as Funccius computes) about the ninety seventh year after Christ. See Euseb. Hist. Eccles. l. 3. c. 16. and 18.  
5. To these might be added the Harmonious consent of ancient Fathers, who unanimously conclude, that john the Apostle penned this Book. Dionys. Areopag. who was Paul's disciple, Act. 17. who wrote about the sixtieth year after Christ, in those writings ascribed to him, calleth the Apocalypse, A secret and mystical vision of the beloved Disciple, Dionys. Eccles. Hierarch. c. 3. justin Martyr, who wrote in the one hundred and fiftieth year after Christ, ascribes the Apocalypse to john, one of the Apostles of Christ. justin. in Dial. ad Tryphon. To which passage Eusebius relating, saith, justin mentions the Apocalypse of john, plainly saying it is the Apostles, Euseb. Hist. Eccles. l. 4. c. 18. Irenaeus, who wrote in the eightieth year after Christ, saith, And what things soever john the disciple of the Lord saw in the Apocylapse— Iraen. Advers. Haeres▪ l. 4 c. 50. and l. 4. c. 37. p. 373. A. Coloniae 1596. To these might be added the suffrage of many more, as of Greek Fathers, Clem. Alexand. Paedag. l. 2. c. 12. Athanas. in Synops. Epiphan. Haeres. 51.54, 76. Chrysost. Hom. 5. in Psal. 91. of Latin fathers, as Tertull. contra Martion l. 4. Cyprian. de e●hort. Martyr. c. 8.10.11.12. Ambros. in Psal 50 & l. 3. the spir. sanct. c. 21. August. de Civi●. dei l. 20. c. 7. & de Haeres. c. 30. & de Doct. Christ. l. 2. c. 18. videantur Annot. in Irenae. l. 5. c. 30. p. 490. Colon. 1596. but in so plain a case these may suffice.  
So that by all this, it's plainly evident that the Penman of the Revelation was john the Apostle, that wrote the Gospel, and the Epistles. The unfolding of his name, and who he was more particularly, See in Annot. to John's Gospel.  
Authority of this Book, is not Humane, but Divine. For,  
1. This book was indicted by jesus Christ himself the faithful and true witness, who sent his Angel to testify the same to john the Apostle, and by him to the Churches. The Revelation of jesus Christ which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his Angel unto his servant john— Rev. 1.1. and towards the close of the book he saith, I jesus have sent mine Angel to testify unto you these things in the Churches, Rev. 22.16. Note, this Revelation was given by john the Apostle to the Churches, by an Angel to john, by jesus Christ to that Angel, by God to jesus Christ: How punctually then is the Divine Authority of it asserted?  
2. It was penned by john the Apostle of Christ (who was divinly inspired & acted by the Holy Ghost) as hath been formerly manifested, and therefore it is of divine Authority, especially considering that this blessed Apostle was commanded by jesus Christ to write this Book, Saying I am Alpha and Omega, the first and the last: and wh●● thou seest write in a Book,— write the things which thou hast s●en, and the things which are, and the things which shall b● hereafter, Rev. 1.11 19 See also Rev. 2.1.8.12.18. and 3.1, 7, 14. and 14.13. and 19.9. and 21.5.  
3. The nature of the book imports the divine Authority of it. For 1. It is eminently Prophetical, speaking of things that shall be hereafter, Rev. 1.1, 19 and 22.7, 10, 18, 19 and the prophecies of this book, are touching future events in reference to the Church to the end of the world, till the Church, the Lamb's wife, shall be fully ready for complete marriage with the Lamb, Rev. 19.7, 8, 9 So that neither ancient writers nor any other, but such as were inspired with a spirit of prophecy from the all-knowing God, could foretell these things to come, Isa●. 41.22. 2. In the prophetical expressions of it, it is consonant to other prophetical books, and gives light to them, Daniel, Zechariah, especially Ezekiel, As in the particulars of eating up the Book, Rev. 10.9, 10. with Ezek. 2.8. and 3.3. of sealing God's promise, Rev. 7.2, 3. with Ezek. 9 of the four living Creatures, Rev. 4.6, 7. with Ezek. 1.5.6. of Gog and Magog, Rev. 20.8. with Ezek. 38.2. and 39.1. of the measuring of the Temple and City, Rev. 21.15. with Ezek. 40.3. etc. Of the two olive trees, etc. Rev. 11.4. with Zech. 4.3, 11, 14. etc. 3. Many things foretold in this Book prophetically, are fulfilled and come to pass actually, As Interpreters have observed in many particulars. Therefore this Book is of divine Authority, jerem. 28.9.4. Promise of explaining how long the Idolatrous and Tyrannical Kingdom of Antichrist should last, was made to Daniel the Prophet, Dan. 12.4, 9 which some conceive to be fulfilled in these apocalyptical visions, Rev. c. 11. and 12. and 13. and 17. etc. And had not Christ under the New Testament left his Church some prophetical Record, for her comfort against the horrid cruelty, idolatry and darkness of the Anti-christian Dominion, showing when it should have an end, and how happy at last the Church should be, all her enemies being universally made the footstool of the Lamb; she were in a worse condition then under the Old Testament; which were absurd.  
4. As the Holy Ghost by Moses, the first Penman of the Canon of the Old Testament warned the Jews against adding to or diminishing from the word of God, ye shall not add unto the word which I command you, neither shall you diminish from it, Deut. 9.2. and 12.32. So by the Apostle john the last Penman of the Canon of the New Testament, jesus Christ warneth all persons that hear the words of this Prophecy; If any man shall add unto these things, God shall add unto him the plagues that are written in this Book: And if any man shall take away from the words of the Book of this Prophecy, God shall take away his part out of the Book of Life, and out of the Holy City, and from the things which are written in this Book, Rev. 22.18, 19 By which severe Commination, the integrity and divine Authority of this Book is asserted by Christ, against all whom Christ foresaw, would either endeavour to infringe the Authority of it, or corrupt the purity of it. Hereby than the whole divine Canon is sealed up, as fully now complete, and divinely Authentical, after which we are to expect no more Scripture from God.  
5. The general current of best Antiquity, except some few particular persons, and divers of them guilty of such heresies as this Book condemns, hath embraced this Book, and accounted it of divine Authority. As those formerly cited, to prove john the Apostle to be Penman of it, and many more that might be enumerated. As that ancient Ancyran Council, held before the Nicene. in Append. as also the third Council of Carthage, Can. 47. Cyprian frequently alleges the Revelation among the other Canonical books, as De exhort. martyrum, c. 8. c. 11. c. 12. Testimon. Advers. judaeos l. 2. c. 1. Sect. 3.6, 11. etc.  
6. The Cavils and Objections, against the divine Authority of this Book, reckoned up by Erasmus or others, how weak and unsatisfactory they are, may appear in several writers, who have confuted them. Especially vid. Bez. Prolegom. in Apocylaps. joannis. and Gerh. loc. Com. De scrip. sac. in exeges. cap. 10. Sect. 294. add sin. cap.  
Excellency of this Book is most considerable For,  
1. The conveyance of it at first to the Church is singular. From God to jesus Christ; From jesus Christ to an Angel; From the Angel to john, whom Jesus peculiarly loved above all his Apostles and Disciples, Rev. 1.1. And this to john when in exile for Christ in the Isle Patmos; and that not on a common day▪ but on the Lords day, the Queen of days; and ●o john in Patmos, on the Lords day, not in an ordinary but extraordinary composure and elevation of his soul, when he was in the spirit, caught up (as it were) and transported in an holy ecstasy and spiritual Rapture, that he might the more attend to these mysteries revealed, and have more immediate uninterrupted Communion with Jesus Christ the Revealer, Rev. 1, 9, 10. etc. what can all this import, but some singularly eminent treasure for the Church in this book, whereby the Church in her deepest tribulation, may be (with john) spiritually intransed and ravished with many surpassing grounds of joy, and consolation?  
2. The stile is stately and sublime, and may wonderfully take the highest notion; The expressions quick, piercing and pathetical, and may pleasingly penetrate the dullest affection. The whole contexture is so full of divine majesty, that it commands an awful Reverence in all gracious hearts that read it.  
3. The matter of it is most heavenly and spiritual, and that in exceeding great variety, notably describing the Divinity of Christ, His offices and the benefits of them, clearly pointing out Anti-christs' Seat, Tyranny, Rise, Growth, Power, Acts and Fall, and most lively delineating the Church's condition, what it was in the Primitive times after Christ, and what it should be afterwards till the world's end; how sad, yet s●fe under Anti-christs dominion; how sweet and happy after Anti-christs' destruction; how comfortable at the day of judgement; and how glorious in heaven with jesus Christ for evermore. What Saint would not thirst much to read and here, more to understand, but most of all to enjoy these things? Some of them are laid down most mystically in abstruse visions, to exercise the judgements of the wisest; some more familiarly to succour the infirmity even of the weakest. In some places the Lamb may wade, in others the Elephant may swim. Those prevent contempt, these anticipate discouragement. Ioao●imus Abbas prefers this Prophecy, before the Prophecy of all other Prophets. Beza saith, That those things in other Prophets, which were not fulfilled after Christ's coming, the holy spirit hath heaped them all together in this precious book, and also added others so far as was needful or useful for the Church to know them, Bez. Prolegom. in Apoc. Oecolampadius calls this book, The best Paraphrast of all the Prophets. joh. Oecolamp. Praefat. in Dani●l. Hierome saith, Apocalypsis tot habet sacramenta quot verba. Parum dixi, pro merito voluminis, laus omnis inferior est; in verbis singulis multiplices latent intelligentiae, i. e. The Revelation hath as many mysteries as words. It's but a little I say, all praise is too low for the merit of this volume; manifold understandings lie hid in every word. Hieron. in Epist. ad Paulin.  
4. The Book itself is complete, capable of no Addition or Detraction, but upon severest Penalties, Rev. 22.18.19.  
5. The Penman Eminent, viz. John that beloved disciple, that sweet compound of love. It was Moses his honour who was God's peculiar favourite, to be Penman of the first Book of the Old Testament. And it was John's honour who was Christ's peculiar favourite, to be Penman of the last Book of the New Testament; oh what divine love and favour is made known unto the Church, in all the volumes between the Arms of these two favourites!  
6. Finally, God counts them blessed souls, that read, hear and keep the words of this Prophecy. Blessed is he that readeth, and they that hear the words of this Prophecy, and keep these things that are written therein, Rev. 1.3. A blessed Book, that renders them blessed, who are practically versed in it.  
The time when this Revelation was written, was when john was banished into the I'll that is called Patmos, for the word of God, and for the Testimony of jesus Christ, Rev. 1.9.10. john was banished into Patmos, by that cruel persecutor Domitian, in the fourteenth year of his Reign, saith Hieron. Catal. illustr. vir. in vit. joan. Domitian reigned in all but fifteen years, as Helvic. observes, and his fourteenth year was in the ninety fourth year after Christ, Helvic. in Chronol▪ in the ninety sixth after Christ, saith Pareus Prolegom. in Apocal. c. 5. This Book is conceived to be written after all the Books of the New Testament.  
Occasion of this Revelation seems to be this. john being banished into the I'll Patmos, Rev. 1.9, 10. doubtless gave himself to prayer, and sacred meditations about the affairs of Christ and his Church, whereupon jesus Christ appeared to his beloved disciple, in a spiritual ravishment, showing him what was his pleasure, both touching the present Churches of Asia, and touching his whole Church to the end of the world; thus comforting him: and commanding john to write his visions, for the comforting of them.  
Scope of this book is,  
Generally, To make known by john unto the Churches both the things that then were, and that should be thereafter, Rev. 1.19.  
Particularly. 1 To inform the Church of the many sharp conflicts she should have with Satan and his instruments, especially Heretics, persecuting Tyrants, and Antichrist himself, that so she might not dream only of Halcyon days, but might prepare more and more for the worst of storms▪ 2 To discover and point out in lively Colours that grand Anti-christ, that the Church might run and read, and most infallibly know who he is. 3 As also to support and comfort the Church and all the faithful, over all their tribulations, with the hopes of the utter overthrow of Anti-christ and all their enemies; of their own joyful triumphs over them; and of the happy condition which the Church shall afterwards enjoy, partly in this world, but chiefly in the world to come.  
Though this book be most obscure and intricate, yet these things may somewhat facilitate the understanding of i●, If we shall,  
1. Keep the main scope of the Book, still in our eye.  
2. Compare the passages and phrases of the Revelation, with those of other Prophecies, as Rev. 11.4. with Zech. 4.3, 11, 14. Rev. 10.9, 10. with Ezek. 2.8. and 3.3.— Rev. 4.6, 7, 8. with Ezek. 1.5, 6, 7, 8. Rev. 20.8. with Ezek. 18.2. and 39.1.— Rev. 21.15. with Ezek. 40.3. etc.  
3. Parallel with this Prophecy, the subsequent Histories after John's time, the Histories of the Roman Empire and Church, which testify clearly what cruelty and persecutions the Roman Emperors successively raised up against Christians: with what subtlety and fraud the B. of Rome did by degrees, (through the folly, cowardice, negligence, etc. of the Emperors,) step up into their throne, and subjugate not only Rome, the Seat of the Empire, but also the whole Empire itself to his dominion and pleasure, whence we may derive not a little light, to see what is meant by the opening of the Seals. The Stars falling from heaven to earth. The beast speaking great and blasphemous things. The beast and false Prophet. The image of the beast. And the whore riding upon the beast with seven heads and ten horns, and ruling in the city on the seven hills, etc.  
4. Consider prudently the experience of later and present times; how accurately doth the description of the Beast and scarlet whore agree, to the Papacy? of the Locusts, to the Roman Clergy, and of the Frogs coming out of the mouth of the Dragon, the beast and the false Prophet, to the Jesuits and Roman Emissaries, compassing sea and land, and creeping into King's palaces, to gather them together, to the war of the great day of God almighty.  
5. Finally, if we shall diligently read, meditate and pray, that the holy spirit, who revealed these things to john, would reveal their sense and meaning to us, These things may help us to untie many knots, and render many difficulties easy.  
Principal parts. In the Book of Revelation are chiefly considerable, 1 The Preface, 2 The Substance of the Book, and 3 The Conclusion.  
The Preface, which is ●. General, in reference to the whole Prophecy, noting the Matter, Author, Penman, and Profit of this Book, c. 1. ver. 1, 2, 3. 2. Special or particular, in reference to the seven Churches of Asia Minor, and in them to the whole Catholic Church, figured by them, wherein are, 1. A Nomination of persons writing and written to. 2. The Salutation. 3. And a glorious Description of Jesus Christ, ver. 4. to 9  
The Substance or Body of this Prophetical Book. c. 1. v. 9 to c. 22. v. 6. Wherein is contained a Narration of the State of the Church. I. Militant on earth. c. 1. v. 9 to c. 20. v. 11. II. Triumphant in heaven, c. 20. v. 11. to c. 22. v. 6.  
The Condition of the Church Militant is declared 1. For present, what it was when john wrote the Revelation, c. 1. v. 9 to c. 4. v. 1. 2. For future, what it should be till the judgement day. c. 4. v. 1. to c. 20. v. 11.  

I. Uision.  
I. Touching the State of the Church then present. viz. The Asian Churches principally; are laid down two things, viz. 

1. A Preparation to the discovery of it, by A Vision of seven Golden Candlesticks and seven Stars. This is John's first vision. And here we have a description, both of john who had the vision: as also of the vision itself; both in respect of the 1 Form of it. The 2 Effect it had upon john, and the 3 Consequents ensuing thereupon. viz. The Comforting of John, Command to write the vision, and the Interpretation of the vision, c. 1. v. 9 to the end of the chapter.  
2. A Narration or Description of the Condition of Christ's Church then present, and this in Seven distinct Epistles, directed to the seven Angels of those seven Asian Churches. viz. 1. Of Ephesus, c. 2. v. 1. to 8. 2. Of Smyrna, c. 2. v. 8. to 12. 3. Of Pergamus, c. 2. v. 12. to 18. 4. Of Thyatira, c. 2. v. 18. to the end of the chapter. 5. Of Sardis, c. 3, 1. to 7. 6. Of Philadelphia, c. 3. v. 7. to 14. 7. Of Laodicea, c. 3. v. 14. to the end of the chapter▪ In all which Seven Epistles▪ the same method is generally observed by the spirit of Christ, viz. Every Epistle, containing 1. A Description of Jesus Christ, suitable to the vision of him, in c. 1. formerly. 2. A Narration of the Good commendable; or Evil condemnable in the Angel of every Church, and so in every Church. 3. Promises or Threats, proportionable to their virtues or vices, 4. Hortatory Conclusions, inciting to attention,    
II. Touching the state of the Church for the future, especially the European Churches, This is insisted upon more largely and more mystically. Which in sum amounts to thus much, viz. To Pre-monish the Church of her great tribulations in this world, 1 By persecuting Tyrants, 2 Then by persecuting Heretics, 3 At length by Anti-christs' most cruel Oppressions both corporal and spiritual. Against all which the holy-ghost intermingles many comforts to the Church, as that 1 God will be with her in all her distresses and not forsake her. 2 Her troubles shall not be endless, nor overlong. 3. Her enemies shall all of them at last be utterly destroyed. 4. The Church shall at last be set in a safe and happy condition in this world, but especially in the world to come. Now all these things are laid down visionally, in six other visions, remarkably distinct from one another, viz. II. Vision. c. 4, 5, 6, 7. III. Vision. c. 7, 8, 9, 10, 11, FOUR Vision. c. 12, 13, 14. V. Vision. c. 15, 16. VI Vision. c. 17, 18, 19 VII. Vision. c. 20, 21, 22. to v. 6. All which Visions seem to be comprised in two distinct Prophecies, or Systemes of Visions, parallel and contemporary to one another. Both revealing the mysteries for substance, but the later proceeding more punctually to particulars, as some are of opinion; Others rather think the former Prophecy comprehends the destinies of the Roman Empire, under seven Seals and seven Trumpets; The later Prophecy, the destinies of the Church, or of Christian Religion. The I. Prophecy beginning with the B. Sealed with 7. Seals c. 4. v. 1. ending c. 11. II. Prophecy, beginning c. 12. v. 1. (yet so as to take in some passages mentioned in the fifth Trumpet, as the Little book, the measuring of the Temple, the outer Court, the two Witnesses) continuing to the end of the Book. Now the sober considering, and wise comparing of these two distinct Prophecies with one another, may (as some think,) singularly serve to clear many difficulties throughout this Book,   

II. Uision.  

THE I. PROPHECY BEGINNETH.  
The State of the Church future is revealed to JOHN, in a mysterious vision of A Book sealed with seven Seals, (All the particular mysteries in which Book, what man on earth can certainly and infallibly open, unless he had John's apocalyptical Key?) Here consider the 

I. Preparatories to the opening of the Seals, viz. 

1. The Vision of God sitting upon a glorious Throne in heaven, c. 4. wherein are ●. The Transition to this vision, v. 1. 2. The Description of God enthroned in heaven, v. 2, 3. 3. Emblems of Majesty about the Throne, viz. 1 Twen●y ●oure Elders, 2 Lightnings, Thunders, Voices, 3 Seven Lamps, i. e. the seven Spirits of God, 4 A Sea of glass, 5 Four living Creatures, 6 The Songs of Praise, presented to him that sat on the Throne by the four Beasts, and ●●enty four Elders, vers. 4. to the end of the chapter.  
2. The vision of a Book, in the hand of him that sat on the Throne, sealed with seven Seals, c. 5. Here note 1. The sealed Book described, v. 1. 2. The inability of all creatures to open the book, v. 2, 3, 4. 3. The Lamb's ability to open it, who stood before the Throne, v. 5, 6, 7. 4. The four beasts and twenty four Elders Gratulation, with Adoration to the Lamb for opening it▪ vers. 8. to the end of the chapter.    
II. The Opening of the seven Seals themselves in Order, c. 6, 7, 8. In the opening of which Seals is revealed to john, what shall be the future State of the Church of God, from that time to the end of the world. In the Seventh of which Seals are brought in seven Trumpets; & in the Seventh of which Trumpets, are brought in Seven vials of the wrath of God, full of the Seven last plagues. More particularly consider here the 

I. Seal opened, where 1 The attention required, 2 The matter revealed in it, viz. A white horse etc. c. 6. verse 1.2.  
II. Seal opened, where 1 Attention called for. 2 The mystery revealed, A Red horse, etc. c. 6. v. 3.4.  
III. Seal opened, where 1 Attention is incited. 2 The Mystery revealed, A Black horse, his rider having Balances in his hand, A spiritual famine threatened, c. 6. v. 5, 6.  
IV. Seal opened, where 1 Attention is stirred up 2 Matter Revealed, A pale horse and his rider Death, hell following, etc. c. 6. ver. 7.8.  
V. Seal opened, where note 1 What was seen, souls under the Altar, martyred. 2. What these souls did, cried for vengeance. 3. What they obtained, 1 White Robes for present, 2 Promise of complete glory with their fellow martyrs, c. 6. v. 9.10.11.  
VI Seal opened, setting forth God● dreadful judgements upon the enemies of the Church, for their bloody cruelties exercised to death upon the Saints, as was intimated in the fifth Seal. Here are considerable, 1. The Signs seen by john, viz. A great earthquake, The Sun became black, etc. c. 6, v. 12, 13, 14. 2. The things signified, viz. Kings, great men, &c i e. all sorts and degrees of Persecutors, in horror and despair at their wits ends, by reason of God's judgements coming upon them from Christ so terribly, as if the very judgement-day were come, c. 6. vers. 15.16.17.        

III. Uision.  
VII. Seal opened. Here consider 1 Preparatories to it, 2 Mysterious Contents of it.  

1. Preparatories to it, are in c. 7. fore-arming the Church with previous consolations against all ensuing miseries that were to come upon it: Against which evil the Holy Ghost here comforts the Church. 1. By that security, which the Angel of God, sealing the servants of God in their foreheads, shall afford them in midst of troubles, c. 7, 1. to 9 2. By that triumphant victory, which after their great tribulation, all the faithful shall have over all their miseries and enemies, c. 7. v. 9 to the end of the chapter.  
2. Mysteries revealed in the opening of this seventh Seal; being far more, and those more intricate to understand, then in the opening of any of the other six Seals. Events following the opening of the seventh Seal, are either I. Preparatory, as 1. Silence in heaven for half an hour, portending great things to follow, c. 8.1. 2. Vision of seven Angels with seven Trumpets, v. 2. 3. Vision of another Angel, and his actions, viz. offering up of incense; and casting the fire of the Altar into the earth, c. 8. v. 3. 4, 5. 4. Preparation of the seven Angels to sound their Trumpets v. 6. II. Executory, viz. the Angels actual sounding of their seven Trumpets. c. 8. v. 7. etc. to c. 12.1. 

I. Trumpet sounded, where consider, 1. The Sign following▪ Hail and fire mingled with blood cast upon the earth, 2 The effect thereof, viz. The third part of trees burnt, etc. c. 8. v. 7.  
II. Trumpet sounded, where 1. The Sign following, viz. A great mountain burning with fire cast into the sea. 2. The effect ensuing, the third part of the sea became blood, etc. c. 8. v. 8.9.  
III. Trumpet sounded, where, 1. The Sign ensuing thereupon. A great star fell from heaven— called wormwood, 2. The effects thereof, viz. The third part of the waters became bitter, and many died of them, c. 8. v. 10, 11.  
IV. Trumpet sounded, where 1. The Sign. viz. The third part of sun, moon and stars smitten. 2. The effects thereupon. viz. day and night shone not for a third part, c. 8. v. 12.     
Here is annexed (by way of Preparatory Transition to the other three Trumpets,) John's vision of an Angel flying through the midst of heaven, denouncing three Woes by reason of the three last Trumpets, c. 8, 13.  

I. Woe.  
V. Trumpet sounded, where note 1. The Sign appearing, viz. A star falling from heaven to earth. 2. The four effects of this star falling, viz. He opens the bottomless pit, Thence raiseth up smoke. Darkens Sun and air with the smoke, and brings Locusts unto the earth out of the smoke, which LOCUSTS are variously and notably described. 3. The Conclusion shutting up the Calamities of this Trumpet, and forewarning of them that follow, c. 9 1. to 13.   

II. Woe.  
VI Trumpet sounded, c. 9 v. 13. to the end of the chapter. Herein consider, 1. The Command to lose the four Angels bound in Euphrates, v. 13, 14. 2. Execution of this command, v. 15. 3. The Description of the large Army of Euphratean Horses and Horsemen, v. 15, 16, 17. 4. The Calamitous effects wrought by them, v. 18, 19, 20, 21.  
VII. Trumpet, Concerning which note. 1. Preparatories to it. 2. Sounding of it.  

I. Preparatoryes to it (it being the Trumpet of highest concernment, because when that shall be sounded, The mystery of God shall be finished▪ as he hath declared to his servants the Prophets, c. 10, 7.) are very largely premised, c. 10, 1, to c. 11.15. Which seems principally to be Consolatory to the Church, against all her former and future tribulations, and this by the Vision of a mighty Angel come down from heaven, viz. Jesus Christ himself the Angel of the Covenant. Touching whom here are, 

1. The Angel's description, c. 10. ver. 1.  
2. The Angel's Actions, 1. Held a little Book in his hand, 2. Set his right foot on the Sea, his left on the land. 3. Roared as a Lion; 7. thunders echoing again. 4. Swore that time should be no more, but when the 7th Angel should sound, the mystery of God should be finished, c. 10. v. 2. to 8.  
3. The Angels commands to John, 1. To eat the little Book in the Angel's hand, that he might Prophecy▪ c. 10.8, 9, 10, 11. 2. To measure the Temple, Altar, and worshippers, but not the Court; for it should be trodden under foot of the Gentiles 42. months, c. 11. v. 1, ●.  
4. The Angel's promises concerning his two Winesses, and their Prophecy, and how after they shall be killed by the Beast upon the finishing of their testimony. They shall again Revive, c. 11. v. 3. to 14.     
Thus the Second Woe is ended, and the third hasteneth, v. 14.   

III. Woe.  
II. Sounding of the seventh Trumpet, wherein the Mystery of God is finished. And the Church's Miseries ended, c. ● 1. v. 15. to the end of the chap. where consider, I. Things heard in heaven, viz. 1. Great voices, saying▪ The Kingdoms of this world are become the Lords, and his Christ's, &c. ver. 15. 2. The triumphant song or gratulation of the 24. Elders unto God, for honouring himself, and for the coming of his judgement to reward the Saints, and destroy the earth, ver. 16. 17, 18. TWO Things seen etc. In God's Temple opened in heaven, viz. 1. The Saints Rewards, The Ark of his Testament, i. e. Jesus Christ. 2. The wickeds Rewards, Lightnings, voices, thunderings, earthquakes and great hail, ver. 19  
The former Prophecy endeth.    

IV. Uision  

THE TWO PROPHECY BEGINNETH.  
Hitherto of the I. Prophecy, or Systeme of Visions, Denoting (as is thought by some) more especially the Condition of the last Empire viz. the Roman: Now to the TWO Prophecy or Systeme of Visions, (contemporary with the former both in the Seals and Trumpets) foretelling chiefly the future condition of the Church till the judgement day. Herein chiefly are set down, 1. The Tribulations and Persecutions of the Church by several enemies. 2. The deliverance of the Church by her enemy's destruction. 3. The happy condition of the Church, upon her deliverance. Though the common opinion of interpreters (who take not any notice of 2 contemporary Prophecies, and their Synchronismes, but judge these Visions to be one continued Prophecy,) bring all that follows under the seventh Trumpet, thus. viz. The sounding of the seventh Trumpet is propounded, I. Summarily, c. 11.15. to the end of the chap. II. Plenarily, and this either, 1. By way of Recognition and fuller explaining of the former Seals and Trumpets, in a digression, c. 12, 13, 14. 2. By way of Prediction of things future under the seventh Trumpet more largely, c. 15, 16, 17, etc. For substance these will come much to one. (But le's follow the former.)  
I. The Persecutions of the Church by several enemies greatly distressing her in this whole fourth Vision, c. 12. ver. 1. to c. 15. ver. 1. More particularly here note, 

I. The Persecution of the woman that brought forth the manchild, viz. Both Jesus Christ, and the Primitive Church of the Jews (as some are of opinion) even from her infancy; and this by Dragon, i. e, (as is expounded c. 12. ver. 9) Satan▪ c. 12. v. 1. to 17.  
II. The Dragon's Persecution of, and making war with the remnant of her seed.   Viz. (as some think) with the Church of the Gentiles, where consider, 

1. The Dragon's Resolution and endeavours thus to persecute, c. 12. v. 17.  
2, The instruments of Persecution, incited and employed by the great Red Dragon, viz. 1. The Beast rising up out of the Sea having seven heads and ten horns, c. 13. ver. 1. to 11. 2. The Beast rising out of the earth, having two horns like a Lamb, and speaking as a Dragon, etc. c. 13. ver. 11. to the end of the chap.  
3. The event of this Persecution, viz. The Saint's Victory through their constant and faithful confession of Christ even to Martyrdom, this their victory being exellently amplified by the Causes, and Effects of it, c. 14. 1. to the end of the chap.      

V. Uision.  
II. The Deliverance of the Church, by the destruction of her enemies represented in the Vision of the 7. Vials full of the wrath of God, the 7. last plagues, poured out upon the earth by 7. Angels, Here are, the 

I. Preparatories to the pouring out of the Vials c. 15, throughout.  
II. Pouring out of the Vials of the wrath of God upon the earth, c. 16.1. etc. viz. 

I. Vial poured out, c. 16. ver. 2.  
II. Vial poured out, v. 3.  
III. Vial poured out, v. 4. to 8.  
IV. Vial poured out, v. 8, 9  
V. Vial poured out, v. 10, 11.  
VI Vial poured out, v. 12. to 17.  
VII. Vial poured out, c. 16.      
This pouring out of the VII. Vial, is laid down, 1. More Summarily, 2. More Plenarily.  
I More Summarily & compendiously c. 16. ver. 17. to the end of the chap.   

VI Uision.  
II. More plenarily and copiously, c. 17, 18, 19, & 20 to ver. 11. Wherein divers mysteries are most lively explicated, which formerly were heretofore more obscurely mentioned. Notably pointing out the Rise, Seat, Reign, Vassals, Success, and at last the fatal Ruin of Anti-christ and all the Church's enemies. So that this part affords no small light to the Prophetic part of the Revelation. Here consider, 1. The judgement of the great whore. 2. The event thereupon.  
I. The judgement of the great whore c. 17, 18, 19 Where are, 

1. A notable description of the great whore, that is to be judged; By visional Representation, c. 17.1. to 7. By real explanation thereof, v. 7. to 16.  
2. The instruments that shall destroy the Whore. viz. The ten horns, which are ten Kings, etc. c. 17. ver. 16, 17, 18.  
3. The Emphatical promulgation of the woeful ruin of Babylon, the Seat of the great whore, This is done by three Angels, 1. The first Angel declares the inevitable certainty of Babylon's ruin, c. 18..1, 2, 3. 2. The second warning all God's people to come out of her, sets forth the grievousness of her destruction, with the sad lamentations of all her friends and vassals, ver. 4. to 21. 3. The third Angel, under the type of a great Millstone cast into the Sea, as it were seals up the irrecoverableness of her ruin, ver. 21, 22, 23, 24.  
4. The gratulatory exaltations of the heavenly company 1 for the judgement of the whore, 2 for the preparation of the Lamb's wife for marriage with him, c. 19 ver. 1. to 11.  
5. The final and total conquest of the Lamb and his Armies, over the beast and false Prophet, and the Kings of the earth and their Armies, c. 19 v. 11. to the end of the chap. Hitherto of the judgement of the great Whore.     

VII. Or last Uision.  
II. The event following after the judgement of the great Whore; which is chiefly threefold, 

1. The safety of the Saints (surviving the ruin of Babylon) from the seducements of the Dragon, the Devil and Satan, being chained up 1000 years, c. 20.1.2, 3.  
2. The reviving of the Martyrs, and reigning with Christ 1000 years, the rest of the dead not living again till the 1000 years were finished, c, 20. v. 4, 5, 6.  
3. The Saints miraculous deliverance from, and victory over Gog and Magog; (Satan, after the 1000 years expired, being loosed out of prison.) c. 20. v. 7. to 11.    
Hitherto (as is conceived) hath been Revealed the future state of the Church as Militant on earth.  
The condition of the Church as triumphant in heaven, is described both in respect of the 1. Inchoation▪ and 2. Duration of it.  

1. The Inchoation or beginning of the Church's triumph, shall be at the last and general judgement: which is pathetically described, c. 20. v. 11. to the end of the chapt.  
2. The Duration or Continuance of it; viz. Eternal happiness in Heaven, which is most gloriously set forth, c. 21. throughout etc. 22. ver. 1. to 6.   
The Conclusion of this whole Prophecy; which is either, 

1. Principal, containing a confirmation of the whole Prophecy of this Revelation, by the Testimony, 

1. Of the Angel, by whom the Lord showed these things to John, c. 22. v. 6.  
2. Of Christ himself, who gave this Revelation, ver. 7.  
3. Of john that received this Revelation, ver. 8, 9  
4. Of Christ again, ver. 10 to 18.  
5. Of john denouncing heavy judgements upon all that shall add to, or take from this Prophecy, ver. 18, 19  
6. Of Christ testifying these things, Promising his speedy coming; amplified by John's earnest request in his own and the Church's behalf, ver. 20.    
2. Less Principal, containing the Apostolical Salutation to all the 7. Churches and faithful Saints to whom this Revelation was written, ver. 21.    
He that testifieth these things, saith; I come quickly. Amen. Even so, Come LORD JESUS.  Rev. 22.20. D. Bernard. Medit. Devot. c. 4. 
Praemium est videre deum, vivere cum Deo, vivere de Deo; esse cum Deo esse, in Deo, quierit omnia in omnibus: habere Deum qui est Summum Bonum. Et ubi est summum bonum, ibi est summa felicitas, summa jucunditas, vera libe●tas, perfecta charitas, aeterna securitas, & secura aeternitas: ibi est vera laetitia, plena scientia, omnis plenitudo, & omnis Beatitudo.  
Sic cum Deo homo Beatus erit, in cujus conscientia peccatum inventum non fuerit. Videbit Deum ad voluntatem, habebit ad voluptatem, fruetur ad jucunditatem. In aeternitate vigebit, in veritate fulgebit, in bonitate gaudebit.  1 Tim. 1.17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.      

The Holy Scriptures are contained in the Books of the Old & New Testament. 

I. The Books of the Old Testament, are 

I Moses. He wrote the Law of God in five Books called the Pentateuch i. e. The-five fold-volumne. These Books according to the Greek are called 

Genesis.  
Exodus.  
Leviticus.  
Numbers.  
Deuteronomie.    
II. The Prophets, their Books are either 

I. Historical; containing the History, of 

1. Israel's entrance into the promised Land, viz.— 

joshua.    
2 Israel's Condition and Government after their entrance into Canaan, 

1 ●efore their carrying away into Babylon, either under 

1. judges. And here we have ●he 

1. General Hist. 

judges.    
2. Particular Hist. 

Ruth.      
2 Kings, and this as th● Stat● of the Kingdom was 

I. United under Kings by 

1. Election. 

I. Samuel.    
2. Succession. 

II. Samuel.      
II. Divided, and that according to the 

1. Beginnings of this Division, in 

I. Kings.    
2. Progress of this Division, in 

II. Kings.      
III. United and Divided, as in 

I. Chronicles.  
II. Chronicles.        
2. After their Captivity; Here their return from Captivity is declared, According to the 

1. Truth and manner of it, in 

Ezra.    
2. Fruit and event of it, in 

Nehemiah.      
3. Under their Captivity in Babylon, and elsewhere; in 

Esther.        
II. Doctrinal, or poetical containing Doctrines, 

1. Of more special reference to A particular person, viz.— 

job.    
2. Of more General reference to all sorts of persons, in 

1. Dauid● Book, principally penned by him, viz. 

Psalms.    
2. Solomon's Books which are, either 

1. Proverbial.— 

Proverbes.    
2. Penitential.— 

Ecclesiastes.    
3. Nuptial, viz. 

Song of Songs.          
III. Prophetical written either by, the 

1. Greater Prophets who wrote, either 

1. Before the Captivity of Babylon, viz. 

Isaiah,  
jeremiah,  
Lamentations.    
2. Near upon, and under the Captivity, viz. 

Ezekiel  
Daniel      
2. Lesser Prophets, who Prophesied and wrote, either 

1. Before Israel's transportation into Babylon, viz 

Hosea  
joel  
Amos  
Obadiah  
jonab  
Micah  
Nahum  
Habakkuk  
Zephaniah.    
2. After Israel's return from Babylon's Captivity. viz. 

Haggai  
Zechariah  
Malachi.            
II. The Books of the New Testament, See in the Table, at p. 140.    
☞ The Books of the New-Testament, are either 

I. Historical, describing unto us the History of 

1. Christ the Head of the Church; whose Genealogy, Birth, Life Doctrine, Miracles, D●ath and Resurrection, are recorded by four Evangelists. 

Matthew.  
Mark.  
Luke.  
john.    
2. The Church, Christ's body, whose primitive plantation, state and augmentation both among Jews and Gentiles, is delcared in the 

Acts of the Apostles.      
II. epistolical, as all the Epistles written by the Apostles, either 

1. To believing Gentiles, as Paul's Epistles, 

1 General, which Paul wrote unto whole Churches about matters of general and public concernment, as ●he Epistles to the 

Romans.  
I. Corinthians.  
II. Corinthians.  
Galatians  
Ephesians  
Philippians  
Colossians  
I. Thessalonians  
II. Thessalonians.    
2 Particular, to particular persons touching 

1 Public Ecclesiastical affairs, as the Epistles to 

I. Timothy.  
II. Timothy.  
Titus.    
2. Private Economical affairs, as his Epistle to 

Philemon.        
2. To the believing jews, as it is probable all these Epistles were, viz. 

1 The Epistle (probably written by Paul) to the 

Hebrews.    
2. The 7. Epistles commonly called, General, or the Catholic Epistles of 

james.— 

james    
Peter. 

I. Peter  
II. Peter.    
john 

General.— 

I. john.    
Particular. 

II. john  
III. john      
jude.— 

jude,          
III. Prophetical, foretelling what shall be the future state and condition of the Church of Christ to the end of the world, written by john, the Apost. viz. 

The Revelation▪