THE CHRISTIAN Synagogue Wherein is contained the divers Reading, The right pointing, Translation, and Collation of Scripture with Scripture. With the customs of the Hebrewes and Proselytes, and of all those Nations, with whom they were conversant. Digested into three books. The First, showing the means both inward and outward, to attain to the knowledge of the Sense of the whole Scripture. The Second, unfolding the true sense of the Scripture itself, as also teaching the right way of gathering Doctrines from any Text of Scripture. The Third, teaching the true manner of Confirmation, Illustration, and Application of Doctrines, rightly gathered from the true Sense of Scripture. Serving generally for a help to the understanding of all, that desire to know and obey the will of God in holy Writ: But more specially for all young Students in divinity, that they may more easily understand the Languages of Canaan, and Greece, and make a profitable use of them in Preaching. The second Edition, corrected, and amended. By John WEEMSE, of Lathoquar, in Scotland, Preacher of Christs gospel. Math. 25. 29. {αβγδ}. Revel. 1. 3. Blessed is he who readeth &c. LONDON, Printed by I. D. for John Bellamie, and are to be sold at his Shop, at the two greyhounds in cornhill, near the royal Exchange. 1623. TO THE VERY NOBLE AND POTENT earl, THOMAS, earl of MELROS, L. Byir's, and Binning, president of the college of Iustice; principal Secretary to his majesty of Scotland, and one of his majesties privy council in both kingdoms. Right honourable, THE ancient Jews Talmud l. Iuch●sin. Folio. 13. testify, that there were three Crownes, which made ISRAELL renowned: The first was the crown of the Law; the second, the crown of the King; the third, the crown of the Priest: And of those three Crownes, they say, that the crown of the Law was most glorious; because Pro. 8. 15, 16. it is said, By me Princes reign. It was this Law of God, which David made his counsellor, Psal. 119. In the morning when he rose, and at night when he went to bed. It was this Law which made not onely Kings and Princes wise, but also States-men and counsellors: as Esa. 22. 20 Eliacim the chancellor, ●er. 38. 7. Ebed-melech the Aethiopian( King Zedekiah's Courtier) Tit. 3. 13. Zenas the Lawyer, Col. 4. 14. Luke the physician, Act. 17. 34 Dionysius Areopagita the Philosopher. So that, from him that sits vpon the Throne, Deut. 29. 11. to him who hallows the wood, and draws the water,( that is, from the highest to the basest) this Law should ever be their director. The Scriptures of God, haue been directed to divers sorts of persons, both noble and base: Luke Dedicated his gospel, and Acts of Luke 1. 1. Act. 1. 1. the Apostles to noble Theophilus: John dedicated his second Epistle to the Elect lady: and his third Epistle to his host Caius, a mean man, ● joh. 1 1. but yet a good Christian. Some make choice of Patrons onely for nobility, but haue no respect of virtue, then it were better to choose such a Patron as Caius●: but where nobility is graced with virtue, such a man is a most fit Patron, as Theophilus. Now because I find both those combined in your Lordship, I am bold to put these my latter gleanings under your Lordships patrociny. A second reason, which moved me to offer these my travels to your Lordship, is this: I remembered that Apologue in the Talmud: Talmud Cholin. 62. 1. The grapes in babel sent vpon a time to the vine leaves in judaea, desiring them to come and overshadow them, otherwise the heat would consume them, and so never come to maturity. Your Lordship knows well the mythology of this Apologue: If learning be not sheltered by those who are in eminent places: and if they cast not their shadow over it, it will soon perish: but where they favour it, then it prospers. If the spring be could, then plants, herbs, and the blossom of the Trees whither; but where the influence is seasonable, then all things revive: So where great men are averse to Learning, the spirits which otherwise could blossom, whither, and deay: but where it is upholden by men of higher place, it is like a fountain of living water. joh. 4. A third reason, which moved me to offer these my travels to your Lordship, is, your Lordships ingenuity, who will cover such things as are said amiss here,( for who entreating of such Antiquities, and so divers, will still touch the tru●h●) If any thing be said to the purpose, your Lordship will soon note it, who understands matters of deeper insight then these are. For these and many more reasons, and your Lordships vndeserved favour towards me. I offer most willingly these my travels to your Lordship, craving of God that you may continue like Eliacim, as a fastened nail Isay 22. 23. in a sure place, to do good in that place, which God and his majesty haue placed you in. I rest Your Lordships, In all Christian duties, I. W. of Lathoquar. TO THE STVDIOVS young DIVINES, WHO ARE DESIROVS To attain to the knowledge of the Scriptures, Grace, Mercy, and Peace. IT was the earnest Prayer of the Talmud Babylon. Iewes( dear Brethren) that, Aarons rod might flourish,( that is) the children of the Priests might prosper: Children in job are called buds: Therefore they called job 29. 5. the children of the Priests Flores sacerdotales: when Aarons rod flourished it was a token that the Priesthood should continue. It is my hearty prayer to God that Aarons rod may still flourish, that there may be a hopeful seed to succeed, and that the schools and universities may Plin. l. 3. c. 12. be like the Pom-citron, that goodly three, which beareth apple at all times, some falling off, some ripe, and some budding, out: So, as many notable lights decay, other may supply their places. Now that this may be effectuate, first it is requisite, that ye study to be holy: for as the ornaments which Aaron the high priest put vpon him, were nothing, if he had not ( holiness TO THE LORD) written Exod. 28. 36. vpon his forehead in a plate of Gold. So, if ye should speak with the tongue of Men and Angels, and be profane, what availeth all your learning. Salomon saith, that beauty Pro. 11. 22. in a woman without goodness, is as a Ring in a Swines snout. So is learning without grace in a profane Youth. The second thing which I would recommend to you( my brethren) is, the study of the holy Scriptures in their own proper language, the Hebrew and the greek; so that they speak not to you by an interpreter; and that the proverb in the Talmud, may not be applied to you, Benzoma semper foris est: this man is never within: for to read the Scriptures without considering the original, is nothing but a standing in the door, and never entering within the house, you either cannot, or else you will not. Those that cannot, are to be excused, but those that will not, Let them hear what God saith in the prophecy of Hosea, Because thou hast despised knowledge, I will also despise thee, that thou shalt be no more Priest to me. look first to the excellency of the Hebrew tongue, which is known, first, Harmonice,( by the sound thereof) comparing it with all other tongues, it borrows of none, but all borrow of it. Secondly, it is known Etymologice, by the derivation thereof, for the names that are derived, are either true, allusiue, or false. Allusiue, his name is nabal, for he Gen. 27. 36 1 Sam. 25. 25. is a fool indeed. False, he is called jacob, a Supplanter. But the names which the Lord imposed first, were all true, and carry a reason with them why they are so called: as Adam, because he was formed out of red Gen. 2. 7. earth, and Chava, because she was the mother of Gen. 3. 20. all living creatures, Abraham, because he was the Gen. 16. 5. Father of many Nations, &c. They cannot therefore be imposed by chance, nor are they allusiue, or false. Thirdly, if the grace, efficacy, and perspicuity of this Language be considered, it will stir up a great delight in thee. Here ye shall not find the stammering tongue of Moses, nor Exod 4. 10. the polluted lips of Esay, nor jeremy speaking as a Esay 6. 5. Iere. 1. 6. child: but ye shall hear the Lord himself speaking: Who spake as never▪ man spake. leave the rotten joh. 7. 46. cisterns, praise the Rivers, but commend the fountains above all. ye haue many helps now, which your Fathers had not in former ages. It was the complaint of one R●hhagiga in his time, that the Fathers had ploughed, sown, reaped, famned the Wheat, and set the Bread vpon the Table: but the children had not a mouth to eat it. Let it not be so said of you, when all things are so prepared for you. Many worthy Divines haue traveled in this subject before, chiefly that worthy Divine M. Perkins, in his Prophetico {αβγδ} cuius memoria in benedictione. So Hyperius, and Keckerman; but that of the apostle encouraged me. 1 Cor. 14. 30.( When he says) If any thing be revealed to him that sitteth by, let the first hold his peace, for ye may all prophecy one by one, that all may learn, and all may haue comfort. Some little gleanings perhaps ye may find here, for the Lords harvest is so great that all cannot be gathered in A dwarf set vpon the shoulders of a Giant, will see some thing which the Giant himself cannot see. As for you who haue your senses exercised, I take not Heb. 12. 11 vpon m●e to give any directions to you, but submit myself most humbly to your charitable censure: wishing that some of you who haue greater light, would prosecute this kind of study, which is so profitable to the Church of God, remembering that saying of the Iewes, {αβγδ} Buxtorf. abbrev. {αβγδ} Math 25. 19. qui addunt ipsis addetur,& qui substrahit, substrahetur ipsi▪ unto every man that hath, it shall be given, and from him that hath not, even that he hath, shall be taken away. If any thing be said amiss, reprove me, and it shall be like a precious oil that shall not break my head: If any thing be Psal 141. 5. well done, give the Lord the first fruits, and take the remnant to yourselves. Thus leaving my travels to your charitable iudgement, I bid you farewell. ❧ To the Christian Reader. GOOD CHRISTIAN READER, such hath ever been the inveterate malice of Satan( that old Serpent) against the Church of God; that he hath partly by open hostility, and partly by contagious heresy; sought utterly to quench the glorious light of the Word of God: that ( all men sitting in darkness) he might the sooner blow up the whole frame of the house of God. How far the Potentates of the world, haue advanced themselves in his service, our Histories do sufficiently declare, who( with many learned Fathers of the Church) haue enrolled in their famous writings, all the former infamous heretics, and their blasphemies, to their perpetual shane. The Papists( as natural children) succeeded to those viperous Parents, but haue far exceeded them in number of heresies, and barbarous cruelties: setting forward Satans former policy, with all their might. For as they haue written very basely of the holy Scriptures; so haue they equalled, the writings of man unto them, and honoured the Apocryphe books, with that stately throne, in the which Christ our Lord sitteth, as the onely high, and mighty commander: yea, they thundered Excommunications and Marana-tha, against any of the Laiks( as they call them) that dare read, any part of Scripture in their own tongue. But behold the great mercy of God to his Church; for, although, all those laboured to haue quenched the light of the Word, and to deprive the Church of that glorious lamp; yet they haue come far short therein, and were never able to eclipse that Sun-shine of the Church, though they did stretch out the wings of their malice, to the ends of the earth. I refer thee ( good Christian Reader) to the view of those godly and learned Instruments, whom God of his mercy raised up,( as valiant men) to withstand this heretical fury; whose invincible courage learning and constancy, did amaze the adversaries; I forbear to excerp particular examples: you haue a cloud of witnesses, specified by Irenaeus, Augustine, jerome, and divers other. Our modern Champions, D. Wittaker, Rollock, sharp, Iunius, W●●e●, Perkin●, &c.( who with a few small stones, taken out of the River, haue brought down the pride of that goliath) are daily in your hands: The Lord( who will never cease to watch over his Church,) is daily breathing courage, and Heroi●e spirits in others, who, for the love of Sion, will not hold their peace. As for the Author of this book▪ entitled, THE CHRISTIAN SYNAGOGVE, he is a godly Preacher, and well qualified in all good learning. In these his works, he hath carefully laboured to cast out that filth and ●ubbish, wherewith the philistines had stopped Abrahams wills: Besides, he hath painfully digged, a pleasant passage that leadeth thereunto. And because the word of God hath a most sweet relish about all things; he doth instruct thee how to discern the same, that thou mayst be drunk with the waters of life. The Author, besides the most approved of the greek and latin Writers, hath well red with deliberation also, the ancient customs of the Iewes, in their own rabbins, and hath mentioned so many of them, as gives no small light for the understanding of the Text, and likewise hath had conference vpon the same things with the most approved Schollers of the kingdom. Let me exhort thee Christian Reader, to a diligent study of the originals, the Hebrew and greek, with all their dialects especially, the Chaldaean, Syrian, arabic, and Samaritan, which are great Lights and Illustrations for the Text, whereby thou maiest more easily, not onely follow the rules, which the Author setteth before thee, in his Cannons gathered from Scripture, in his Confirmations by Scripture, and Illustrations both from the Scripture itself, and from Writers, both ecclesiastical and profane: But also thou mayest delight thyself, in the pleasant fields of the Old and New Testament. I am assured thou shalt greatly increase thy knowledge by reading this book: for as others that are not yet acquainted with the Originals, haue reaped no small comfort, by reading some scattered sheets, that came to my hand from the press: What mayest thou expect after thy diligent labours therein. Thou canst not praise God sufficiently, who hath offered thee, the painful travels of such learned men, that thou mayest know another day how to work in the Lords Vineyard. As for the Reader, whose purpose is not to Preach the Word, but to profit by the same as a reverend hearer. I dare assure thee, that by this learned work( if thou peruse diligently) thou shalt attain to great light and knowledge in the holy Word, and shalt find many places thereof far more clearly opened up then thou didst expect. WILLIAM SYMSON. THE CONTENTS OF THE Chapters, Paragraphe's, and Diatriba's, Contained in this book. In the Prolegomena is contained. CHAP. I. THE Periods of the World. page. 1. Chap. II. The Idolatrous worship, which fell out in those Periods, and where the true worship of God remained. 3 Chap. III. The language which the Fathers spake in the first Period of time, until the confusion of Babel. 10 Chap. IIII. The divers ways how God revealed himself to his servants extraordinarily. 16 In the first book is contained, Chap. I. The ordinary means how God revealed himself to his people, and in what language the books of the Old and New Testament were written. 19 paragraph 1. The canonical books of the old Testament. 24 2. The Apocryphe books of the old Testament. 27 3. The canonical books of the new Testament. 28 4. The sealing of the Canon of the new Testament. 29 5. How the holy Scriptures must be expounded. ibid. 6. The internal light which shows the way to come by the sense of the Scripture. 31 7. The external helps to come by the sense of the Scripture. ibid. Chap. II. The first mean or help called {αβγδ}, or double reading of the Scripture. 32 Chap. III. The second help called {αβγδ}, or the right pointing of the Scripture. 38 Chap. IIII. The third help called {αβγδ}, or collation of Scripture with Scripture. 45 Chap. V. The fourth help called {αβγδ}, or the translation of the Scripture. 55 paragraph 1. The necessity of a translation. 57 2. The seaventies translation. ibid. 3. The translation that followed after the seaventies. 59 4. The faults that may be in a translation. 64 5. What things are to be observed in a translation. 69 Chap. VI. The fift help called {αβγδ}, or customs proper to the Iewes. 73 Section 1. Of their ecclesiastical customs, Concerning the time appointed for Gods worship. paragraph. 1. Of the Sabbath. 74 2. Of their new moons. 80 3. Of their yearly feasts. Diatriba. 1. Of the Pascha. 84 2. Of the Pentecost. 85 3. Of the feast of the Tabernacles. 87 4. Of the counting of their year. 88 Section 2. The places appointed for Gods worship. paragraph. 1. Of the Temple of jerusalem. 91 2. Of their Synagogues. 99 3. Of their place of Prayer. 100 4. Of the Temples built without jerusalem. 101 5. Of the Temple of Heliopolis. 103 Section 3. The persons appointed for Gods Worship. Paragraph. 1. Of the ordination of the Priests 105 2. Of the high Priest. Diatriba. 1. In what order the stones were set in the breast-plate of Aaron 106. 108. 2. How the high Priest wore his girdle, and what it signified. 109. 3. Of the high Priests apparel. 110. 4. Of the four and twenty orders of their Priests. 113 3. Of their Sacraments, and first of Circumcision. 114 4. Of the Passeouer. Diatriba. 1. Of the place where they eat the Passeover. 118. 120. 2. Of the number which did eat the Passeover, and how many Suppers concurred together. ibid. 3. Of their common Supper, with which the Passeouer is joined. 121 4. Of the third Supper. 122 5. Of the changing of the Passeover into the Lords Supper. 125 5. Of their gestures in Prayer. Diatriba. 1. Of their manner of Prayer. 128. 129. 2. Of their many helps they had in Prayer. 130 6. Of their music. 7. Of their excommunication. Diatriba. 1. Of the manner how they excommunicate the Samaritans. 135. 137. Sect. 4. Of their ecclesiastical peacocks. paragraph. 1. Of their Proselytes. 139 2. Of their first Fruits. 142 3. Of their tithes. 144 Sect. 5. Of their scholastical peacocks. paragraph. 1. Of their schools. 148 2. Of their title Rabbi. 151 3. Of their Schollers. 152 Sect. 6. Of their mere peacocks. paragraph. 1. Of their civil times. 155 2. Of their Moneths. 159 3. Of their Yeares. 160 Sect. 7. Of civil persons. paragraph. Of the honour due to their Kings. 161 Sect. 8. Of civil places. Paragraph. 1. Of their judicatories. Diatriba. 1. Of the number which sate in this judicatory. 167 2. The persons who sate in this judicatory. 168 3. Of the manner of their electio. ib. 4. Of the properties required in them. 169 5. Of the matters which they judged. 170 2. Of the second judicatory. Diatriba. 1. The place where they sate. 171. 3. Of the third Iudicatorie. 172 4. Of the time when they judged. ibid 5. Of their four capital punishments, which they call deaths. Diatriba. 1. Of the place of execution. 175. 179 6. Of their punishments not capital. Diatriba. 1. Of their Whipping. 180. 181 2. Of their mutilation. 183 3. Of the tortures used by the tyrants against the godly. 185 7. Of their civil contracts and bargains. 186 8. How they measured their ground. 188 9. How the ancients reckoned their yeares. ibid 10. Of their measures and weights, for liquid and dry measures. Diatriba. 1. Of their Shekle. 190. 163. 11. Of their marriage. Diatriba. 1. The time betwixt the affiancing and the marriage. 194. 195. 2. The time of their marriage. 196 3. Of their divorce. 198 12. Of their feasts. Diatriba. 1. Of the form of their Tables. 202. 205. 13. Of their apparel. 207. 14. Of their warres. Diatriba. 1. Of the form of their camp. 210. 212. 2. Of their Colours or ensigns. 214. 219. 15. Of their burials. Diatriba. 1. The place of their burials. 218. 2. How they called the place of burial. 221 In the second book is contained, CHAP. I. THE sense of the Scripture. 223 Chap. II. The manner how to observe Doctrine out of the Scriptures, from affirmations and negations in a Text. 230 Chap. III. The gathering of Doctrine from the propriety or manner of speech in a Scripture. 237 Chap. IIII. The moral instructions gathered from the moral Law. 249 Chap. V. How the Scriptures teach us by Examples. 258 Chap. VI. The gathering of doctrine from the external means. 264 In the third book is contained, CHAP. I. THE confirmation of doctrine. 267 Chap. II. The Illustration of doctrine by comparisons. 274 Chap. III. The application of doctrine. 284 Chap. IIII. The consolation of doctrine. 293 Chap. V. The comfort that a Christian hath, who is stained with some great sin. 303 Chap. VI. The manner how the Priests under the Law blessed the people. 307 ❧ The Names of the authors mentioned in this Volume. A. ABenezra. Aelianus. Adrian. turneb. Alex. ab Alexandro. Ambrosius. Anaxagoras. Anton. histor. Anton. Nebriss. Aquila. Aratus poeta. Arias montan. Aristeas. Aristophanes. Aristoxenus music. Athanasius. Augustinus. Aynsworth. B. BAronius. Basilius. Beda. Beiffius. Bellarminus. Benjam. Tudel. Bernardus. Bertramus. Beza. Bias. Broughton. Bucer. Buxtorf. Gramm. Lexicon. Mazora. Tiberias. Abbrev. Synag. judaea. C. CAelius. Caninius. Carolstadius. Castalio. Causabonus. Chrysostomus. Chron. templ. second. Clem. Alexand. Clem. Anaclet. Cleobolus. Cornel. Tacit. Consil Aurel. Baccarae. Carthag. Chalced. Constant. Ephes. L●odic. Nicen. D. DAmascenus. Diodor. sicul. Dionys Halicarn. Drus. In Pentareuch. In Prophet. Praeter. Quaesit. per. Quaestiones. E. ELias Levita. Epimenides. Epiphanius. Eusebius. F. FAbricius. Fuller. Miscel. G. GRatianus. Gersom. Greg. Nazianz. Greg. Neocaes. Greg. de Valent. H. HAscuni. Hegesippus. Herodotus. Hieronymus. Horatius Hugo Cardinal. I. joan. Isaac. Levita. Iosephus. Iunius. justinus. Iuvenalis. L. LActantius. Lyranus. M. MAimonides. Misnerve. Mos. Gerund. Munsterus. N. NAtal. Comes. Navarra. Novatus. Nicepho●us. O. OCcam. Origenes. Orpheus. Ovidius. P. PAcuvius. Perkins. Peronius. Per●eus. Petrus. Comestor. Crinitus. Cunaeus. Galatinus. Lombardus. Victor. Peucerus. Philo judaeus. Pic: Mirandula. Plinius. Plutarchus. Polybius. Pomponius. Prudentius. Q. QVintilianus. Q. Curtius. R. RAb. Aquila. David Kimchi. Iuda Barcel. Salomon. Rheinoldus. Ruffinus. S. SAlustius. Scal. Canon Isag. Elench Trihaer. Emend temp. Eusebian. Opuscula. Scotus. Seneca. Shindlerus. Sigonius. Sozomenes. Symmachus. T. TAlm. Babylon Ierusol. targe. jonathan. Onkelos. Vzziell. Tertullianus. Theodoretus. Theodor, Gaza. Theodotion. Theophylactus. Thomas Aquin. Trans. Genev. Hieron. Nova. Samarit. Septuag. Syrian. Tremellius. Tripart. hist. V. VArro. Virgilius. Vitruvius. Z. ZEnophon. Zonoras. PROLEGOMENA: OR INTRODVCTION TO THE book: wherein is discovered: first the divers Periods of the World: secondly, the idolatrous, and true worship of God, which fell out in those Periods: thirdly, the language spoken in those Periods: fourthly, the manner how God revealed himself to his own people, extraordinarily. CAP. I. The Periods of the World. 1. THE World hath been Canon. divided by the Scriptures and later writers, in four chief Periods. By the Scriptures; the first Confir. Period was from the creation to the flood: The second from the flood to the promise made to Abraham: The third from the promise made to Abraham to Christ: The fourth Period from Christ to the end of the world. By the later Writers Scal Prol. in Euseb. . The first Period of time was called {αβγδ} obscurum, or not manifest The second {αβγδ} heroicum heroic time. The third {αβγδ} historicum, the historical time. The fourth, {αβγδ} manifestum, or manifest time. The period of time not manifest, was that time, 1. {αβγδ}. wherein nothing of the heathen history was known, and very little of the History of the Church: this endured from the Creation to the Flood: and by some Varro de re rusi. was called tempus inane empty time. The heroic time( which likewise was called {αβγδ} fabulosum lying time) wherein the Heathen had little {αβγδ}. more certainty then in the first period, concerning the valorous deeds of their great men. Therefore the Poets turned all this time into mythology and fabulous theology, to delight their readers: but little truth can be gathered out of them. The third period of time was called historical, because 3. {αβγδ}. the Historians of that time began to describe the lives and acts of great men. truly verity bread this sort of writing, as delight onely bread the former two. The fourth period of time, they called Manifest time: because in this period, things are much clearer, then in 4. {αβγδ}. any of the periods going before. For the Greekes had their Ephemerides or daily Chronicles, in the which they wrote the things that fell out daily: and the romans had their Annales or yearly Chronicles, in the which they wrote those things that fell out yearly worthy to be marked; so that nothing escaped their Records; whereby their history came to bee much more manifest, then those who wrote Histories in the periods preceding. CAP. II. Of the Idolatrous worship which fell out in those four Periods: and where the true Worship of God remained 2. THere were four sorts of Idolatrous Worship, Canon. professed in those four periods of time. Barbarian, Scythian, jew, or graecian. Those Epiphanius Confir. Epip. contra. bares. l. 1. calls {αβγδ}. Col. 3. 11. {αβγδ} barbarism, was that Idolatrous worship, Canon. whereby they ascribed to great men divine worship, accounting them as gods. 1 {αβγδ}. Then began men by worshipping to profane the name of the Lord. Confir. Gen. 4. 26. Kimchi Kimchi in Gen. then began men vocare nomina deastrorum& Illust. idolorum de nomine Dei,( that is) to call men after they had put them as gods among the stars, by the name of God, and to give them divine worship, as R. R. Salom. in Gen. Salomon speaketh. It was called barbarism, because Hier. in l. quast. Bar, in the Syriack Language signifieth ( without). Lyranus. For those Idolaters were strangers from the family of God, and without the covenant, and being doubled it augments the signification. Epiph. contra harest. l. ●. This barbarism endured all the time of the first period after the fall to the Flood. B●da. In particular we know not who those great men were, to whom they ascribed divine worship. Therefore this period was called tempus {αβγδ}. The true worship of God in this period, was in the family of Seth, Enach, &c. {αβγδ} cythisme, was that Idolatrous worship, Canon. which they gave to great conquerors, after they were 2. {αβγδ} dead; as to Nimrod, Belus, Ninus, Semiramis, and such. It was called {αβγδ}, because the Full. Mistel. Persians called Illust. the Scythians, with whom they were conversant, Saka's a sach vel saksach, which signifieth a multitude, because they were gathered together in multitudes. So the Arabians from gnarabh miscere, turba miscellanea, a confused multitude: for they were in this period of time a mighty Nation. Therefore Elam King of Persia Gen. 14. used them in his Warres: Symmach. {αβγδ}. Symmachus translates, King of the nations, King of the Scythians. Those warring people worshipped as gods, those mighty conquerors. This Scythisme or Idolatrous worship Epiph. contra. haeres. lib. 1. began after the Flood, and endured a long time in the world, even to Abraham. It consisted of four things. First, the Altar, Secondly, Bowing. Thirdly, Offering of incense. Fourthly, the Drink-offering. The worship of God was this second period in Noahs family, and in his son Sems posterity. Noahs family was directed all this time, by the precepts given by God to him. The seven targe. in 2. Ruth. Hac sunt verba. Decem sunt pracepta, sicut 〈◇〉 decem membra radicalia. 1 Cor. 2. Auris. 3. Os. 4. Cerebrum. 5. Manus. 6 Epar. 7. Faedus circumcisionis. 8. Pedes. 9. Oculus. 10. Renes. Deinde septem pracepta, qua pracepit filijs Noah. judicium Benedictio, &c. Shindler. Pentag. precepts given to Noah were these. First, Iudgement. Secondly, blessing, which was onely to bless the true God. Thirdly, that they should abstain from strange worship( that is) from Idolatry. Fourthly, that they should not uncover nakedness,( that is) to abstain from incest and filthy lusts. Fiftly, from shedding of blood. sixthly, from rapins. seventhly, Ne membrum de vivo( that is) that they should not pull a member from a living creature. The Apostles haue reference to those precepts, when they command the Gentiles, to abstain from strangled, Act. 15. 29. from fornication and Idols: Because these were most anciently forbidden, and the Iewes respected them most, as delivered from Noah unto them: the Gentiles are commanded to abstain from them, until perfect unity were made up betwixt them and the Iewes: for ( Moses is red in their Synagogues unto this day) Act. 15. 21. They profess the ceremonial Law as yet, therefore the Gentiles shall abstain from those, for giuing offence to the Iewes. But when the council. Aurel. Can. 2. council of Orleans afterward commanded abstinence from blood, because the Apostles forbade it: It was not well concluded, Nam quod ambulatorium est in lege, Perit. That which hath no establishment in the Law perisheth. {αβγδ}, or judaism was that sort of false worship, Canon. 3. {αβγδ}. which the Iewes devised contrary to the revealed will of God, first to Abraham, secondly to Moses; thirdly, to the Prophets. When God entred in covenant with his people, he Canon. would onely be worshipped. Ye shall haue no other gods but me. Confir. Here is commanded, first, that ye shall haue a God. Exod. 20. 3. Illust. Secondly, ye shall haue me for your God. Thirdly, ye shall haue me onely for your God. Fourthly, ye shall haue me always for your God. Ye shall haue a God. This proposition condemneth the Barbarian, who liveth without the knowledge of the true God. Ye shall haue me for your God. As this proposition belieth the jew and Proselyte, so it condemneth all heresy and schism of the Sadduce, the pharisee, and Essaean, this was judaism properly. I. The Sadduces denied the immortality of the soul, that there were no Spirits nor Angels Orig. contra cells. . They denied the Scriptures, except Moses. Non agnoscunt seculum nisi praesens( that is) they acknowledged not a time to come, when there shall be a Resurrection; when as Christ saith, Neither in this life, nor in the life to come. Mat 12. 31. Therefore by the Iewes they were called Menaim, vel probrosi, contentious, or calumnious. Talm Phesikta. Gabia the son of Pesisa reasoneth against the Sadduces thus. Si quo● non fuit, id fuit. Ergo. quod fuit, erit, that is, If that which was not was. Therefore that which was, shall be. He meant, if God created the world of nothing, and made it, may he not make our bodies of something again? II. The pharisees were a sect so called, because they separated themselves from others, by a hypocritical kind of service and outward show. Drus●in Elench. trihar. Drusius maketh mention of seven sorts of them, but there are onely four usually made mention of. 1. The pharisee of praise, that did all, that he might be seen of men; of those Christ speaks. That they blew Mat. 6. 21. their Trumpets, when they gave their alms, that they might be seen of men. 2. The pharisee who saith ( what is it that I haue not done( as if he should say:) I haue done that which the Law commands, and more. Such a pharisee was the young man in the gospel. All these haue I kept from my youth. Mat. 19. 20. Such are the new pharisees who say, they haue works of supererogation: and as the old pharisees had their auctarium lepis Additions to the Law. ; so haue they good works to spare to others. 3. The Epip. advers. hares. l. 1. pharisee of blood, who knocked his head against the wall, so that the blood came: they carried thorns in their clothes, and spread thorns in their beds, that they might sleep the less, and attend their prayers the more. Such are the new pharisees, the paenitentiaries, who whip themselves until the blood come down. 4. The Drus. in El●nch. trihar. pharisee of fear, who abstained from doing of evil onely, formidine poenae, for fear of punishment. III. The Essaeans were the off-scouring of those pharisees, their Religion was, Taste not, touch not, handle Col. 2. 21. not. Full. Miscel. They would be more precise then the pharisees, they would suffer no man to touch them, they said, Stand far from me, for I am more holy then thou. They dwelled by themselves without jerusalem: they eat nothing but roots, they drank no wine. R. S●●m. in Gen. Handle not, tangere here is tangere ad edendum. So Gen. 3. 3. Levit. 21. Ye shall touch no holy thing, that is, ye shall not touch to eat it. So 2 Cor. 6. 17. Touch none unclean thing. Ye shall haue me onely for your God. This proposition condemneth the samaritan or Cuttaean, who worshipped both the true God, and the Idols of the land; this was called by Epiph. contra hares. Epiphanius Samaritismus, composed of judaism and paganism. Ye shall haue me always for your God. This proposition condemneth the Aramite; the Iewes called him the Aramite, who fell back from the worship of the true God, he whose Father was a jew, Lev. 24. 25. 27. and his Mother an Egyptian falling from the truth. targe. jonathan in Gen. Targum translates him Arami. So Gal. 3. 28. the grecian, the Syrian translates it Aramija. Such Apostates was Terah, the father of Abraham, Laban, and other such Aramites Iosephus. Drus. in Elench. . And afterwards the Gadarens, who made defection from the truth. They were called Kupharim, Apostates, and there were two sorts of them, Mumerim. {αβγδ}. Voluntarij, or Meshomad. {αβγδ}. coacti, Voluntary or compelled. The true worship of God now continued first in Abrahams family, then with the Patriarkes, then with the Iudges, then in the Temple, and so to Christ. {αβγδ}, or Graecisme, is that false worship which is Canon. 4. {αβγδ} opposite to the truth, revealed by Christ and his Apostles. When Christ entred in covenant with his Elect, he Canon. would onely be worshipped. This is Life eternal to know thee onely to be God, and Confir. whom thou hast sent Christ. joh. 17. 3. Here is commanded: First, that ye shall haue a Illust. Christ. Secondly, ye shall haue me for your Christ. Thirdly, ye shall haue me onely for your Christ. Fourthly, ye shall haue me always for your Christ. Ye shall haue a Christ. This proposition condemns the Pagans, who know not a Christ. Ye shall haue me for your Christ. This proposition condemns the Iewes, who aclowledge not Iesus the son of Mary, to be their Christ, so the heretics who set themselves against His natures, person, union and distinction of natures. The Iewes reject Iesus the son of Mary, to be their Canon. Christ. They expect Elias Tishbites, to be the fore-runner of Illust. Christ; and they haue a proverb, when they cannot resolve any hard question to their Schollers, they say. Tishbi solvet nodos. When Elias Tishbites shall come, he will Mat 27. 12. resolve all doubts. But this will be as we say, Ad graecas calendas, {αβγδ} Solvet nodos,& quastioones. for Elias is already come, and they haue done to him, what they please. Talmud sapiss●me. They look for a glorious kingdom, when he comes Act. 1. 6. When wilt thou restore the kingdom to Israel? They rail against the person of Christ, calling him that hanged God: so they call him crucified, stamen,& subtemen, the woofe and the warp, because these two Levit. ● 3. 52. make the figure of the cross. Against his righteousness; They seek to be justified by their own works: And these latter Iewes being asked, Rom. 10. 23. whether they beleeue to be saved by Christs righteousness or not, answer, Buxtorf. synagogue. That every fox must pay his own skin to the fleaer. Against the Christians, who are called after his name, they call them ( goijm) the abominable Nation; they call the Turkes Ismaelites, the Moores Cushim, but us Christians in despite goijm. The heretics, who impugn Christs natures, or his Canon. Person, they aclowledge not Christ for their Christ. There were four principal heretics. First, Arius. Illust. Secondly, Appollinaris. Thirdly, Nestorius. Fourthly, Eutiches. They were condemned in four councils, in niece, Constantinople, Ephesus, and Chalcedon, by four words, {αβγδ}, very truly, {αβγδ}, perfectly, {αβγδ}, indivisibiliter, indivisibly, {αβγδ}, incompositè, incomposedly, they denied his Godhead, his Manhood, union of both, and distinction of both. The heretics, who set themselves against His offices, they deny Christ to be their Christ, as the Papists do. They deny his Kingly office, they ascribe power to the Pope to give laws to bind the conscience immediately, When there is but one Law-giver. Iam. 4. 12. His Priestly office, offering daily a sacrifice for the quick and the dead. His prophetical office, when they take vpon them to supply the defects of the Scriptures( as they call them( by traditions. Thou shalt haue me onely for thy Christ. This proposition fights against the Church of Rome, for they seek to be justified by their own righteousness, and the righteousness of Christ. They, hold that Christs righteousness merits, that our works should merit. And Bellarm. de justif. Bellarmine says, Opera Sanctorum tincta sanguine Christi merentur, that is, the works of the Saints dipped in the blood of Christ do merit. Because they believed not the truth, he gave them up to 2 Thes. 3. beleeue {αβγδ}. That lie. To teach us that Popery is nothing but a mass of errors, which make up one great lie against His natures, person, offices, and righteousness. Ye shall haue me always for your Christ. The Apostates, who fall away from the known truth, haue him not always for their Christ. There are sundry degrees of these Apostates but the greatest is, when toti in toto& totaliter excidunt, {αβγδ} Gracireddunt. such a When totally they fall away. one was julian the Apostate, such a one in Spanish is called rinnegado. christianism, is that true worship, opposite to this Graecisme, it is only found in the true orthodox Christian Church, not in the Synagogue of satan, or Antichristan Church. CAP. III. Of the language which the Fathers spake in the first period of time, until the confusion of Babel. THE language which the Fathers spake from the Canon. creation to the confusion of Babel, was the Hebrew tongue. The imposition of the first names, shows it to bee Confir. the Hebrew tongue, as Adam, because he was taken out of the earth. So Chava signifies living, because she was Gen. 2. 7. Gen. 3. 20. the mother of all living. So Seth one put, because Seth was put in place of his brother Abel. So Peleg, division, Gen 5. 22. because the languages were divided in his time. joseph. l. 1. contra Appionem. Euseb. de Prapar. Evangelica. Cyril. l. 1. contra justorum. So the names of places show, the first imposition of names to haue been Hebrew, as Babel, Sinhar, Ninivie and such. So all antiquity is of this iudgement. 1. This tongue was called the Hebrew tongue, after Esa. 19. 18. the confusion of Babel, from Heber. 2. August. in libris, de Civitate Dei, lib. 16. cap. 11. tom. 5. It was called the language of Canaan, because the people of God spake this tongue in Canaan, not that they learned it of the Canaanites: for if the Lord would not haue them to speak the language of Ashdod; Neh. 13. 23, 24, 25. Deut 7. 2, 3 4, 5. far less would he haue them to learn the language of the Canaanites, who were accursed of God. So, 2. Chron. 20. He blames them for counterfeiting the Ammonites in their speech, who were of Ammon, as these of Ashdod were. object. But it may be said, that many of the ancient names of towns and places in Canaan, were Hebrew names before Abraham came there, as we may see in the book of Genesis and josuah. Answ. Although these names be Hebrew, yet wee deny that they were imposed by the Canaanites, but by the Hebrewes when they came to Canaan. Laban the Gen. 3. 47. Syrian called the hill Iegar Sahadutha, a heap of witnesses, but jacob in Hebrew, changed the name of it, and called it Galeed, a watch Tower. So ye see the names might be changed from the Canaanitish into the Hebrew language. 3. This tongue was called the jewish tongue. speak 2 King. 18. 26. to us in the jewish tongue, from the Patriarch judah. In this tongue God spake to the patriarchs, in this tongue the Angels spake to men, in this tongue the Vt d●ta est lex in lingua sancta, ita creatus fuit Mimdus in lingua sancta. Talm. jerus. Prophets wrote the old Testament, this tongue was kept still in the Church in the purity from Sem to Arphaxad, from Arphaxad, to Peleg, This tongue was not a punishment of sin, as other languages were, Aug. lib. 16 cap. 11. tom. 5. Alij propter peccatum voces dissonas habuerunt, other people for their sin had their languages confused, but the Church retained her language in purity, not partaking with the rest in their presumption at Babel. All other tongues to the Church were but lingua subsannationis, a tongue of scorn. Because they were but as Barbarians Psal. 114. 1. unto them, they were populus peregrini sermonis, the Chaldie Paraphrast translates it, Barbari sermonis, a Barbarous speech. At the confusion of Babel, God divided the languages Canon. 1. Liagua materna. into divers maternal tongues. A Varro de Ling. Lat. maternal or mother tongue, was originally imposed: Canon. and was that tongue, which was not derived of another, and it differeth from a derived tongue, and a 2. Propago. dialect A Scaliger in Opusculis Epist. propago or derived tongue, is that tongue which Canon. is derived from a maternal tongue, either by addition, detraction, or interchange. The Syrian, was the first derived tongue from the Hebrew, the maternal tongue. Secondly, the Chaldie. Thirdly, the Phoenician. Fourthly, the arabic, which was also called Kederena, the tongue of Kedar. Some Aug. tom. 9 tract. in Evang. joan. 15. cognatae sunt Linguae istae, Hebroica, Syriaca& punicae. tongues are derived from these again, as Canon. from the Phoenician tongue, the punic or Carthaginian tongue. Here we must mark a difference betwixt tradux lingua, a derived tongue, either mediately or immediately, and a borrowed tongue: for languages borrow one of another, words which are not derived one of another. Kir in the Hebrew is called a city, but Kirija in the Syriack 1. Example. and Phoenician tongue, is called also a city: hence cometh Carthago in the punic tongue, of the second derivation or propago propaginis; but Vologesokarta, a Parthian word, a city set vpon Volga; here it is not a derived word( for the Parthian tongue is a mother tongue) but onely a borrowed word, so Tigranokarta a Tradux lingua. A borrowed tongue. city built by Tigranes, it is an Armenian word, which is a mother tongue, and therefore onely borrowed. Abib in the Hebrew tongue, is called spica virens, a 2. Example. Exod. 9. 31. Chal. Abub. green head of corn, from hence is derived Abub, a whistle in the Chaldie, but Ambub in the latin tongue, Horat. lib. 1 Epist. Ambubaiarum collegia, companies of Minstrels playing vpon whistels here it is not derived but borrowed, for the latin tongue is not a derived tongue, but a mother tongue. In a mother tongue, we ask Scaliger conject. in Varro. cur hoe est? why is this? Canon. for it gives the reason, why the name was so imposed, but in the derived tongue, we ask, vnde hoc est? from whence is this? and therefore many Etymologists are very impertinent, who seek the reason of the names, out of derived tongues, and not out of the mother tongue. This word Nat. ●omes. satire, many verbal Grammatists labour 1. Example. to derive from the greek {αβγδ} titillatio, quia pro iad ve●erem, l●cherous, but we must derive it from the first maternal tongue, the Hebrew word Shagn●r. Ye shall not of Lev 17. 1. ●er your children Leshegnirim, to the hairy ones, that is Ambros. Nazian. La●lan. to the Devils, who appeared in the likeness of hairy Goates, and therefore were called satires by some small interchange: This ●ausab. contra Baron. was some of the Fathers faults, who derived Hebrew words from greek, as pascha, from {αβγδ} patior, to suffer, so Iesus from {αβγδ} sano, to cure: so kephas from {αβγδ}. So Plutarchs fault, who derived sabbath from {αβγδ}, Bacchanari. The mother tongue gives the reason of the imposition Canon. of the name as being natural: the derived tongue is but imposed ex arbitrio, at the pleasure of the imposer, and oftentimes by chance; but it never expresses the nature of the thing. Lib. 7. de Lingua Lat. Varro expresses the matter by this example. An Athenian bought from Artemidorus( who dwelled in Ephesus a city of Ionia) a slave: he brings him home to Athens, but knows not his name, whether he shall call him Ion from his country, or Ephesius from the city where he dwelled, or Artemon from his master whom he served: he may call him any of these at his pleasure, but yet none of these names shows the reason of the first imposition, as when the name was imposed to Ephesus, Artemidorus, &c. A dialect is that speech, which differeth from the Canon. 3. Dialectus. maternal tongue onely in pronunciation, and change of some Vowels and Consonants, in divers words of that language. The dialects in the Hebrew, were first the Hierosolymitane, Illust. as Act. 1. {αβγδ}, in their own Acts 1. 19. language: they pronounced akeldama, others said aceldama, so the lisping Ephraimites said entituleth; judge. 12. they of benjamin said Shibboleth: So the Galilaeans had their dialect, for Peter was Mar. 14. 70. known to be a Galilaean by his speech. ∵ A CORROLARIE. Of the maternal Tongues in Europe. In Europe there are eleven maternal tongues, which are these. latin. Spanish. Italian. French. Francicke. Wallous. Pictonicke. Tectosagick. Vascon. Limovicea. Perigurd. Scalig. Opusc. Francick, commonly called Languidock most used. Wallous begins at liege, while ye come to the confines of Paris. Pictonick, begins at the confines of Turone, and goes towards Burdeoux. Tectosagick, is that which is contained from the Ryver Garunne, to the Pyrenie hills, and to the Aquitanian Ocean. greek. Common. attic. Ionick. And Sicilian. Rhegian. Cretan. Cyprian. Maccedenian. Syracusan, &c. doric. Aeolick. Baotick. Dutch. Teutonicke. Wester. Easter. Saxon. North. Frisian. English. Scotish. Turingian. Danes. denmark. Sweden. Norway. iceland. Slavonicke. Muscovite. Polonian. Bohemian. Illyrian. Dalmatian, &c. Epirote. Tartar. Hungarian. Finnonick. Irish. britain. Cantabrian. Of all kindreds, tongues, and Nations, Praise the Lord. Psal. 117. God is not an accepter of Persons, so, neither of Tongues. Act. 10. CAP. IV. The divers ways how God revealed himself to his servants extraordinarily. GOD manifested himself to his servants Canon. sundry ways. God who at sundry times, and in divers manners, spake Confir. in times past, unto the Fathers by the Prophets. Heb. 1. 1. four manner of ways. He revealed himself to Illust. his servants. Rab. David prafat. iulib Psalm. 2. Ruahh hakkodesh. 4. Bath Col. 1. First, by the gift of prophecy. Secondly, by ordinary inspiration of the holy Spirit. Thirdly, by urim and Thummim, light and perfection. Fourthly, Per filiam vocis, by a little small voice. God manifested himself by prophecy. Drus. in Gen. prophecy was that gift which came vpon the Prophets Canon. in their sleep, and when they were awake, all Illust. their strength was taken from them, so that they saw one speaking( as it were) in vision with them, or saw nothing at all, but heard a voice speaking to them. Ruah hakkodesh, the holy Spirit, was that sort of prophecy, which was revealed to the Prophets, when they had the use of their senses, speaking and hearing as we do: they were inspired also by the holy Spirit, but not in so high a degree as these, who had the gift of prophecy, this sort of revelation was most usual in the second Temple. There are sundry sorts of spiritual knowledge: the first is of Faith: the second of prophecy: the third of Glory. That prophecy which is intellectual, showing to the mind without means, is most perfect; that which is shewed to the sense is most imperfect, and it comes nearest to that knowledge which we haue by faith, ( For faith comes by hearing, and confirmed by sight.) Picus Mirandul. That intellectual knowledge, comes nearest to the knowledge which we shall haue of God in glory; that prophecy which was shewed to the imagination in dream, when the senses were abstracted, was a mean betwixt the intellectual, and that which was heard by the sense; as ieremy saw a seething pot represented to his imagination: and jacob saw a ladder in a dream. The third of glory, which is most perfect, and intellectually shewed to the mind: the senses not abstracted nor dazzled. Moses came nearest to this knowledge. The revelation by urim and Thummim is not expressly set down: Lib. 3. c. 9. Iosephus thinks, when they were to go to battle, the Priest putting his Ephod vpon him; if they were to march, then the stones did shine, but if the stones did not shine, then they were to stay: but this seems not to haue been a sufficient way to haue directed them in other cases: for when the Priest put vpon him his Ephod,& consulted with the Lord whether they should go against the philistines, or not: the Lord answered, Thou shalt not ascend directly, but go a compass about. 2 Sam. 5. 1 King. 6. 3. How could these stones haue manifested all these things to them? Wherefore it is most probable, that the Priest having these stones vpon his breast, that the Lord inspired him by his Spirit, what answer to make to every question asked him. The last sort of revelation extraordinary, was by Bath col filia vocis, a little small voice, or an echo, whereby he answered his servants: job calls this vox in silentio, a silent job 4. 16. Mat. 17. 5. voice, and there came a voice from heaven. sir. filia vocis, the daughter of a speech. This last sort of revelation, was in the second Temple, Nota. a little before the destruction of it. Thus God with-drew this revelation from his people by degrees, that they might cleave to the Law of God: Malac. 4. 4. and so come to the ordinary means of understanding his Will. Thus far haue we praeoccupied in the Prolegomena or Introduction: now we come to the subject of the book. THE FIRST book OF THE CHRISTIAN SYNAGOGVE, CONTAINING The ordinary means to come by the sense of the Scripture. CAP. I. Of the ordinary means how God revealed himself to his People. IN the Introduction to the book, we haue spoken how GOD revealed himself extraordinarily to his people without means: It followeth then, that in the beginning of this book, we show how God reveals himself ordinarily with means. The ordinary way how God reveals himself to his Canon. people, is by the Scriptures. Search the Scriptures, for they testify of me. Confir. joh. 5. 39. The heavens declare the glory of God, but the Scriptures declare onely the will of God. Illust. Psal. 19. In what Language the books of the Old and New Testament were written. GOD sanctified two languages, the Hebrew and the Canon. greek, for the Old and New Testament. God the Father sanctified these two languages, when Illust. his Secretaries wrote the holy Scriptures. God the Son vpon the cross, sanctified three languages; the Hebrew, greek, and latin: the Hebrew propter legem, for the Law, because the Oracles of God were written in Hebrew: in greek propter sapientiam, for wisdom, because Hugo Cardinalis. the wisdom of the Heathen and their laws were written in greek; in latin propter imperium, for Empire, because now the roman Empire was flourishing. God the holy Ghost in the Pentecost, sanctified all Languages. God made choice of the Hebrew tongue for to writ Canon. the Old Testament into it. There is one verse in ieremy which is written in the Illust. Chaldie tongue( whereas all the rest is written in the Iere. 10. 11. Hebrew tongue) to the people going to the captivity. I. 〈◇〉* So shalt thou say to them Kidna Ton. erun Lehom. &c. ( cursed be the gods who made neither heaven nor earth.) Of purpose the holy Ghost wrote this verse in the Chaldie, that the Iewes going to Babylon, might reply to the Chaldaeans in their own tongue, when they solicited them to worship their Idols; cursed be your gods, wee will not worship them, for they neither made heaven nor earth. There are some parts of Daniel and Esdras written in II. the Chaldie tongue, which were not immediately inspired by the holy Ghost, but were borrowed by Daniel and Esdra, out of the Chronicles of their Kings; as Nabuchadnazzers dream, which of purpose was done, that the heathen might give more credit to the prophecy; notwithstanding, they were sanctified by the holy Ghost, as Aratus his poesy by Paul: Iuniue de Sacra Scriptura contr. Bell. lib. 2. cap. 1. but we deny that all the Chaldie in Daniel and Esdra, was translated out of the civill Records of their Kings, for some of it was inspired immediately by the holy Ghost. There is one verse in Daniel written in the Chaldie III. tongue, but in the samaritan Character, mean mean Dan. 5. 24. tekel vphersen, which verse Daniel could read, but none of the Chaldaeans could read it, although it was written in their own language: Moyses Gerundensis in Comment. in lib. 5. Moysis extrema parte. Hieronymus in prologo galcato. The Iewes give the reason, because the Characters were Samaritan characters, which far differed from the Chaldie. Scalig. animad vers. in Euseb. Chro. pag. 103.& Beza annot. in Math. 17. 14. Esdras after the captivity, left the Samaritan Character Idiotis,( that is) to the samaritans, as the Iewes call them, and choosed the Chaldie character; before that time they used still the samaritan Character. This Character is found vpon their Shekel at this day: but after the captivity Esdras changed it: it differeth nothing now from the Hebrew Character which we haue, whereas before this Chaldie Character differed very far from the ancient Hebrew Character, and he who could read the one, could not read the other, as may be seen here. {αβγδ} The samaritan Character. The Chaldaean or jewish Character. {αβγδ} There is one verse in Exodus, Abenezra. which was first written IIII. in the Egyptiack tongue, but afterward was translated by Moyses into the Hebrew tongue; She called him Mosche, Exod. 2. 10. from Mascha extrahere, because he was drawn out of the waters. Pharaohs daughter gave him not the name of Moyses: for in the Egyptiack tongue he was called Monios, as Abernezra testifies vpon Exodus 2. but Moyses gave himself the Hebrew name. Secondly, there are some words in the Old Testament V. which are Egyptiack. And they cried before him Gen. 41. 42 ( A brech) to bow the knee. There are some Persian words, as Esther. Seter in the VI. persic tongue is called a star, she was called before Hadassa. There are some arabic words, as may be seen in VII. job, Lehhem, caro vivi, quick flesh. job 6. 7. Some Scaliger in Elech. composed of Egyptiack and afric, as Totaphoth VIII. frontalia, Frontlets; Tot in the Egyptiack tongue, Exo. 13. 16. signifies two: and Phot in the African tongue, signifieth two also, because they had them written vpon four sides, as vpon an half sheet of Paper folded in two, and* written vpon both sides. There are some syriac words, Iegar Sahadutha, the {αβγδ} IX. heap of witness: Talmud. Babylon. the Hebrewes say therefore, Let not Gen. 31 47 the Syriack tongue be vile in thine eyes, because it is found in the Law, Prophets, and written books. The Hebrew tongue being the mother tongue, the Chaldaean and the Syrian but daughters of her; therefore oftentimes in the Scriptures, the Chaldaean and Syrian are called Hebrew. Gabbatha, a high place, as a Iudgement joh. 19. 13. seat, is used in Hebrew, yet this is a Syriack word: so Golgotha, dead mens skulls, is called Hebrew, yet it is a joh. 19. 17. Syriack word, for in the Hebrew it is Golgoleth. So in Nehemias 13. The Syriack tongue is called the Hebrew tongue. yet it was not pure Hebrew: they wrote a letter Esra. 2. 4.& 5. in the syriac tongue, which was understood in the Court without any Interpreter, being a derived tongue from the Hebrew. They spake to them in the Syriack tongue, Dan. 2. 4. that is, in the Chaldaean tongue, but afterward the Chaldie and the Syrian were distinguished. The holy Ghost wrote the New Testament, in the Canon. greek language. There are sundry idioms found in the New Testament, Illust. which are not greek. The hearers of the Apostles were either Iewes or Gentiles: The Iewes were of three sorts; Hebraizing Iewes, Talmundizing Iewes, and Graecizing Iewes. The first gave themselves to study the Hebrew Text: the second gave themselves to read the Talmud; the third followed the seventies Translation in greek. The Gentiles were either grecians or latins; so that ye shall find five sorts of idioms in the New Testament. Hebraismes, as first Hebrew names; as, Aceldama, a field of blood; Hosanna, salvation; sabbath, rest; Haliluiah, praise the Lord; Bar●ona, the son of Iona, Cannites, and such like; 2. Hebrew verses, as Eli Eli lamma sabachthani, my God, my God, why hast thou forsaken me. So the new Testament uses the Proverbs of the Talmud, as they had a proverb, Ant●nius Nebriss. de provivbijs Talmudici●. Are ye of Pambeditha, who can cause an Elephant to go through a needles eye. These of Pambeditha were great braggers, who said they could do strange things; hence came that proverb amongst them, and Christ uses it, It is easier to cause a Camel Mat. 19. 24. Act. 9. 5. to go through a needles eye. So this proverb, To kick against the pricks. So they who say to their neighbour, Take out the straw out of thine own teeth, hears this often; Take out the beam out of thine own eye. The Talm. Tractatu Menacheth. Cap. 9. Babylonian Talmud shows how Iannes and Mamre, two Sorcerers of Egypt withstood Moyses, and mocked him when he wrought his miracles; saying to him, ( Wilt thou bring straw to Euphrata) as they would say, to carry water into the Sea: for they thought that Moses wrought his miracles by Sorcery, whereas the land of Egypt was full of Sorcery: the Apostle as some think, hath relation 2 Tim 3. 8. Iude 9. to this; Iannes and jambres which withstood Moyses. The Iewes called Hellenistae, or the Graecizing Iewes, they followed the Seventies Translation. They haue joh. 7. 35. Acts 6. 1. many peculiar words, which are found in no other greek Authors; as {αβγδ} a Testament, and {αβγδ} a Covenant, in their language are both one thing, and signify beareth, or foedus, a Covenant. So Gnets they translate it both lignum, a cutted three, and arborem a growing three. Whereas other Greekes haue two distinct words for them, {αβγδ} and {αβγδ}; Likewise {αβγδ}, for the soul of man, in which sense no greek Writer before is observed to take the word. So they haue sundry Acts 26. 〈◇〉 13 14. Acts 28. latin words which they haue made greek; as Cadmus. Drus. Linteum, a linen cloth; Macellum, the shambles; Caesar, an Emperour; Denarius, a penny; Artemon, a sail; and a number such, which Drusius in his book entitled C●dmus, hath observed. For as many greek words were used in the East amongst the Hebrewes, when Alexander the Great transported Colonies thither; so many words haue been borrowed from the latins to the Greekes. The Gentiles were either Greekes or latins. Greekes; therefore ye shall find so many Graecismes in the New Testament,& verses cited out of the greek Poets. latins; because the roman Empire now flourished, therefore so many latin words are used by the Apostles writing in greek. paragraph I. paragraph is that by which we make a transition from one speech to another. Of the canonical books of the Old Testament. THE books canonical of the Old Testament, are Canon. twenty-four. Iosephus Cont. Appion. infiniti nobis non sunt libri said viginti dvo, Moysis Confir. 5.& Prophetae libros 13. reliqui 4. hymnos in deum& vitae humanae praecepta continent. Wee haue not infinite books, but onely twenty two; Moyses five, and the Prophets contain thirteen: the other four contain hymns to God, and precepts for mans life. So Targum Cant. 5. These books are divided into the Law, Prophets, Canon. and psalms. The Hebrewes divide them into the Law, Prophets, Illust. and Ketubim, written books. The Prophets are either Rishonim, the former; or Acharonim, Canon. the latter. They are called the former, because they described Illust. things already done. These were josuah, Iudges, Samuel, Kings, Chronicles. Samuel is called the first of the Prophets, Omnes Prophetae à Samuele: All the Prophets from Samuel. Act. 3. 24. The later Prophets are either the great Prophets or the small. They are called the later Prophets, because they foretold things to come. The greater are three: Esay, jeremy, Ezechiel: the small are Teri gnetzer, that is, twelve: they were all joined in one volume; therefore a testimony cited by Christ out Mar. 1. 2. of any of these Prophets, is said to be written in the Prophets. These written books, were written by those who Canon. had the gift of the holy Spirit, but not the gift of prophesy. Dixit David in spiritu Sancto: How doth David in spirit Confir. call him Lord? Mat 22. 43. A Drus. in Gen. Prophet is by inspiration and office a Prophet; Illust. that is, who continueth still a Prophet, as Esay and jeremy; these were properly called Prophets. again, there were Prophets by inspiration, but they lived not as Prophets, neither continued they in that calling: for David was a King, and Daniel was a Courtier: Rabbi David Kimchi praefat. in Psal. the first sort, they called them Prophetae permissionem, Prophets by message: the second, they called them Prophetae perspiritum sanctum, Prophets by the holy Spirit onely; because their calling was not still to be Prophets, therefore they called their books, written books. But by this reason Samuel should not be placed among the Prophets, because he was a judge. Although Samuel was a judge, yet he continued still a Prophet, and was Rector of the school of the Prophets. The Lord hath had an especial regard for the preservation Canon. of the books of the Old Testament, that they should not perish, nor be corrupted. The Talmud. lib. Iuhasin. Hebrews say, that there is a threefold crown; Illust. first of the Law: the second of the kingdom, and thirdly of the Priest-hood: and that the crown of the Law is more glorious then the other two Crownes, according to that of Salomon, By me Kings reign. And Talmud hierosolym. in lib megil. cap. 3. they say, Pro. 8. 15. that Esdras with the rest of the great Synagogue, after the captivity, reformed the Common-wealth, from the corruptions of Babel: Et restituerunt magnificentiam in pristinum statum, and they restored the magnificence into the old integrity; that is, the Law of God which excelleth all other in greatness. These Masters of the great Synagogue, Anschekeneseth hagedola, vir● synagoga magna, the masters of the great Synagogue: so they were called Rab. anaijm, masters of answers. did sundry things for the preservation of the Text. First, they numbered the letters, secondly, the words, thirdly, the verses of the whole Bible, fourthly, their {αβγδ}, is the error in writing. corrections of the Orthography in the margin; for they set down two letters, Keri velo Cetib, that is, Wee are to follow the reading, {αβγδ} and not as it is written. And Cetib velo keri, scribitur& nen legitur, It is written, and not red: last, they sealed the Canon. The Shindl. pentaglot. Mazorites they called them Siga Hamickra {αβγδ}, The hedge of the Scripture: for as the hedge keeps out the thief; so doth the correction of the Mazorites keep out the rest of the Correctors, that they should not be bold to correct any thing in the Text. Hence is that saying of theirs; Talmud. Babylon. tithes are the hedge of a mans riches: pay thy tithes and be rich. vows are the hedge of the first fruits; the hedge of wisdom is silence, and the Mazorite is the hedge of the Law. paragraph II. Of the Apocryphe books of the Old Testament. THE Apocryphe books were these, whose authority Canon. was not known in the jewish Church. These books the Hebrewes called Scaliger in Euseb. Genuzim, from Illust. the Chaldie word Ganaz abscondere, to hid; because their authority was not known in the Church: therefore it was, that they forbade their children to read them until they came to mature age. So Ath●nas. in Synops. Iuniu● contra Bellar. descriptura. in the primitive Church, when they were red, the Reader stood but in the inferior place. The Greekes called the canonic books {αβγδ}, Canon. put in, because they were within the Canon, and {αβγδ}, revealed: they oppose to these, {αβγδ}, not to preach; and {αβγδ}, to hid; R●inold. and {αβγδ}, because they are not received in the Canon. Epiphanius Epiphan. contra bar. his reason is not good, why they are called Illust. Apocryphe books, Because( saith he) they were hidden in the ark: These books were written a●ter the second Temple; therefore it is better said of him who says, Chrysost. {αβγδ}, All that which is not within the divine Canon, that is Apocryphe. Iunius de scriptu a cont Bellar. Quid quid abest à sancta, {αβγδ}, whatsoever is out of the Chest of the Sanctuary. {αβγδ} was Capsa ecclesiae, The chest of the Church, in which the canonic books were reserved. There were two sorts of Apocryphe books, Primi Canon. generis,& secundi generis; of the first sort, and second sort. Primi generis, which the Church made use of, although Illust. they received them not in the Canon: as the Macchabees, Iesus sirach, the wisdom of Salomon, toby; Rufinus in Symbolum. These were not called Canonici by the Fathers, but Ecclesiastici. Secundi generis, were these Origen {αβγδ}. which they altogether rejected; such were the books of Iannes and jambres, Petoreth mosche sieve {αβγδ}, dimissio Moysis ex hac vita: The assumption of Moses, or taking him out of this life. In this book is described the strife which was betwixt Michael and the devil, about the body of Moyses, of which we read in Iude his Epistle: so {αβγδ} the Iude 9. after-birth. So the prophecy of Enoch, so Apocrypha Ieremiae. Epiphanius Epiph. de ponder. testifies, that the Iewes sent to Egypt to Ptolomie with the Canonicke Scriptures, seventy two Apocryph books. paragraph III. Of the Canonicke books of the New Testament. THE books of the New Testament are historical Canon. doctrinal, and prophetical. historical, are either of Christ or his Apostles. Of Illust. Christ, the four Evangelists: of the Apostles, the Acts entreats. The Chrysost. four Evangelists, are like to the four Rivers which went about the Garden of Eden to water it, and Christ in the midst, as the three of Life. The doctrinal books, are the fourteen Epistles of Paul, of james one, and Peter two, of John three, of Iude one. The prophetical book, is the book of the Revelation; containing the state of the Church, from the dayes of John to the end of the world. The number of the canonic books are seventy; for even as seventy valiant men stood about the bed of Salomon with Targets: so the Lord hath set these seventy Valiants to defend his Truth. paragraph IIII. Of the Sealing of the Canon of the New Testament. John, who outlived the rest of the Apostles, sealed Canon. the Canon of the Scriptures. Revel. 22. Cursed is he who adds or takes away, from the Confir. things written in this book. Tertullian. lib. 17. de baptismate. The Sadduces rejected all the Old Testament, but Illust. the five books of Moyses; martion rejected all the Evangelists, but Luke. Ebion and Caerinthus rejected Iohns gospel. The Papists add the Apocryphe books to the Scriptures. But these are equal abominable before the Pro. 17. 15. Lord, He that justifieth the wicked, and he that condemneth the just. PARAGR. V. How the holy Scriptures must be expounded. THE Scripture must be interpnted by the same Spirit, Canon. by which it was inspired. No Scripture is of private interpretation. Confir. Private interpretation, is either Praeter fundamentum 2 Pet 1. 20. 17. veritatis, by the ground of verity, or Praeter fundamentum salutis, by the ground of salvation; circa fundamentum Canon. salutis, about the ground of salvation; or contra fundamentum salutis, or contrary to the foundation of salvation. Praeter fundamentum veritatis, is, when an interpretation agrees not with the place entreated, although it be not contra fundamentum salutis: these the Greeks called {αβγδ}, aliena à proposito, out of purpose: as Chrysost. those who seek Gold in the earth, if they miss the vein, they lose the Gold: so these who interpret Scripture, besides the meaning of the place entreated, they miss the sense of the Scripture. Praeter fundamentum salutis, is that Interpretation which is not onely besides the verity, but also besides the foundation Christ: this by the Apostle is called Hay 1 Cor. 3. 15. and stubble, it shall burn, but the builder may be safe. Circa fundamentum salutis, is that interpretation, which weakeneth the foundation, although it raze it not directly. Contra fundamentum salutis, is that interpretation, Colos. 2. 19 which razeth the foundation, Not holding the head Christ. 1. Peter 4. unstable souls wrest the Scripture: {αβγδ}, It is a word borrowed from torturers, when they put an innocent man vpon the rack, and makes him to speak the thing he never meant: so these wrest a sense out of the Scriptures, which the holy Ghost never meant. The Iewes fable, that Manna had a taste to every man as he wisdom Chap. 10. listed, when he did eat of it, but this fable is refuted, Numb. 11. 5. It is as false, that the Scriptures of God hath any sense which heretics list to give them. True interpretation, is that interpretation which is Canon. supper fundamentum, vpon the foundation, and gives the true interpretation of the place entreated. The Doctors of the Iewes were called bonim, aedificantes, Illust. Builders, because they were bound to build vpon the Mar. 12. 10. foundation. PARAGR. VI. Of the internal light, which shows the way to come by the sense of the Scripture. THE means to come by the sense of the Scripture, are either internal, or external. The internal light whereby we come to the sense of Canon. the Scripture, is the holy Spirit. Then he opened their understanding, to beleeue the Scriptures. Confir. So revelasti mihi aurem, Thou tookest a vail off mine Luk 24. ● Sam 20. Psal. 40. ear, and made me to understand. Perforare aurem est obedientiae, to bore the ear is for obedience; thou boredst mine ear: but revelare aurem est intelligentiae, to vnvaile the ear is for understanding: The latins call this dicere in aurem, to speak in the ear. PARAGR. VII. Of the external helps to come by the sense of the Scripture. THE external helps, which help us to come by Canon. the sense of the Scripture, are especially five. 1. {αβγδ}, to consider the marginal, and line reading Illust. of the Scripture. 2. {αβγδ}, the right pointing of a Scripture. 3. {αβγδ}, the right collation of Scripture with Scripture. 4. {αβγδ}, the right translation of a Scripture. 5. {αβγδ}, the customs proper to the Iewes. CHAP. II. Of the first help. {αβγδ}, or double reading of a Scripture. TO mark the line reading, and the marginal Canon. reading, helps much for the understanding of the Text in the Hebrew and greek. This marginal reading is set down Illust. in the great Mazora Bible in the margin and the Text: and joining both together, is called a double reading. Where the holy Ghost hath joined both the readings, Canon. these we are to follow. There is a marginal reading in the Prophet, Esa. 51. 14. Confir. written in two several words, but having the signification Esa. 51. 14. of any of them, {αβγδ} Omnimoda apertio, 1. Example. Pekahhkoahh. ( to open the prison) or the eyes of the blind. For this is meant also of those that are blind, as those that are in prison. These two readings our Lord joins together, Luke 4. 18. Thou hast sent me {αβγδ} to restore sight to Pekahhkoahh. the blind, and to open the prison to the prisoner. If I were reading the 51. of Esay, and first verse, I might make this line reading: To give sight to the blind, as well as to open the prison to the prisoner. Bennaija the son of Iehoijdah was a {αβγδ} lively man: but Hhai. 2 Sam 23. 20. the marginal reading hath it( {αβγδ} a strong man.) This Hh●ijl. marginal reading, 1 Chron. 11. 22. is made line reading; therefore we may join them both safely in the Text, He was a lively strong man. And johanan was the {αβγδ} chief of the Captaines; 1 Chron. 11. 1●. Hashshalishim. the marginal reading, he was one of the {αβγδ} three: which marginal reading, 2 Sam. Hashshlishim 23 is made line reading, therefore we may join them together, He was one of the three chief Captaines. Where the holy Ghost makes that line reading in Canon. the New Testament, which is marginal reading in the Old Testament; we may safely join them both in the Text. He gives grace to the {αβγδ} poor: but 1 Peter 5. He annajim. Prov. 3. 24. follows the marginal reading, he gives grace to the 1. Examp. {αβγδ} humble; therefore wee may safely join them annajim. both in the Text; He gives grace to the poor humble. Thou wilt not suffer thy {αβγδ} holy ones: In the Hhas●●cha. Psal. 16. 10. marginal there is a sign of the plural number, showing that there is a letter redundant. Peter Acts 2. approves this marginal reading, reading it in the singular number, Thou wilt not suffer thy {αβγδ} holy one to see corruption. Hhasiahcha. The marginal readings of the Mazorites we may use Canon. them for illustration,( where they are not approved by the holy Ghost) although we may not make them line reading. If they impair not the credit of the Scripture, or is contrary to it. In their afflictions they were {αβγδ}( not) afflicted; the Lo. Esay 63. 9. 1. Example. marginal reading may serve for illustration; In all their afflictions {αβγδ}( he) was afflicted, to wit; Christ bearing Lo. our sins. josaphat had {αβγδ} ten Ships which went to Ophyr: the ansar. 1 Kings 22. 48. marginal reading hath it, josaphat {αβγδ} made ships ansah. which went to Ophyr. Here the one cleareth the other, he made ships, and how many ships he made. Our hands haue not sudit {αβγδ} shed.( In the singular Sh●phehub. Deut. 21. 7. number) the marginal reading hath it {αβγδ} Sh●ph●hu. fuderunt in the plural number: to signify, that every one in particular should purge himself, and all of them should protest that they had not shed that innocent blood. But the Mazorites marginal reading seems to be contrary to the Text; therefore wee may not use it for illustration. Tender and young was I {αβγδ} before my mother: but Liphne. Prov. 4. 3 the marginal reading hath it, Tender and young was I {αβγδ} before the sons of my mother: Here the marginal L●bne. reading seems to be contrary to the Text: for Salomons mother had no sons but Salomon, and the child who was begotten in adultery, who died so soon as he was born. Salomons mother had more sons; wherefore the marginal reading may well stand for illustration, ( Tender and young was I before my mother) and ( tender and ● Chron. 3. young was( before the sons of my mother) that is of them all best beloved. But the Text says, Vnicus eram matris meae, I was my mothers onely son: then it may seem she had no more sons but Salomon? Iunius translates it, vnicus id est vnice dilectus, he was his mothers best beloved of all his brethren. The marginal reading seems to be contrary to the Text; therefore it cannot be used for illustration of the Text: Abi, dic {αβγδ} non vivendo vives, quia ostendit mihi Lo. 2 Kin 8. 10. jehovah, cum cer to moriturum: go and say unto him, thou shalt not recover: for the Lord hath shewed me that he shall surely die. The marginal reading hath it thus; go say unto him, thou shalt recover, although the Lord hath shewed to me he shall surely die. Abi, dic {αβγδ} ei vivendo vives quamvis Dominus Lo. ostendit mihi eum moritarum. This marginal reading is not contrary to the Text, but serves for illustration; ab dic ei( sub audi) non vivendo vives: go and tell him( to wit) he shall not live, because the Lord told me that he shall certainly die. But the marginal reading seems to be the right reading here, joining emor with lo, by Mackaph, dic ei, and then a Comma. Mackaph is not a syntactick accent, but Euphonicke; therefore Vide grammat Iu●●● de accentibus. Iunius in his last translation, follows the line reading ( dic non) and not the marginal reading dic ei, as he did in his first translation. How shall I know, Psal. 22. 15. that this ( they {αβγδ} Caari. Quaest. Digged my hands and my feet) is the right line reading, and not this, as {αβγδ} a lion. Caari. First by the grammatical helps; for Caari with Cametz signifieth ( to dig) but with Patach( as a lion) it is here with Cametz, therefore it should be red they digged, and ●od is put for Vau. 2. The circumstance of the Text will led us to read, ( they digged) for every member of the Text hath a proper word joined with it; Dogges compassed me about; the ●mpany of the wicked environed Psal. 22. me: then the last member should not want the own proper verb, they digged. 3. johannes Isaac Leuita. johannes Isaac Leuita testifies, that he saw a Psalter, wherein it was plainly written, Caaru, and not Caari. 4. Aquila. Aquila,( who was a great enemy to Christ) followed Caaru, they digged, {αβγδ}, turpiter foedarunt manus meas id est cruentarunt, They filthily defiled my hands, that is, with blood. And the Translar. 70. in Psalmos. seventy {αβγδ}, foderunt, digged:& the translation which the Ethiopians and Indians use in the Chaldie tongue, hath Caaru foderunt, digged, as Petrus Galat de trinitate. Petrus Galatinus testifies. No translator may put the marginal reading in the Canon. Text, unless it be approved by the holy Ghost. We cannot translate, They digged lion-like my hands Psal. 22. 15. 1. Example. and my feet. The line reading hath it ( in his sins) the marginal 1 King. 16. 26. in his sin: we must not put both in the Text here, in singulis peccatis eius, for every one of his sins: but use it for illustration onely. keep thy foot, in the marginal, keep thy feet: Wee Ecclesiastes 4. ●. must not translate it so, keep both thy feet. Where the Mazorites notes, seems to impair the Canon. II. credit of the Text, there we are not to follow them. The Mazorites of Tyberias will seem to be more modest Illust. then the Text, and to put the holy Ghost to school as it were, to teach him to speak. They shall drink their own piss: but in the marginal, 2 Kings 18. 27. they will put it in more modest terms; They shall drink 1. Example. the water of their own feet: but, to the clean, all things are clean. ●●. 1. 11. 1 King● 18. Agabb of doves dung: but for modesty they set in the margin, That which comes out of the holes of the doves. They say this phrase, Indiget foraminibus suis, he had need to make water. They will not say, S●●agitabit eam, He shall know her, Deut. 28. as the Text hath it: but in the margin, He shall lie with her. For the Piles or the Haemercids, they put in the margin ● Sam 5. 6. tehorim, Holes; and they point the first word {αβγδ} Baampholim. Mariscae Haemeroids, with the points of {αβγδ} high Batehborim. holes, to signify, that the last must be red for the first. Scheva is never made a gutturall letter. So they red jehovah with the points of adonai or elohim. As they would show themselves forsooth more modest II. then Pen-men of the holy Ghost: so they would show themselves more clement then the holy Ghost. There are four books in the Old Testament, which ends with threatenings, but the penult verses of these books are more mild; therefore they haue caused to Print them over again, and add to every one of these books the penult verse after the last. The note of the four books is set down by Sigla, or their abbreviation {αβγδ} in the end of Ecclesiastes; Iod for Esaias; Tau for Terignatzar, The twelve small Prophets, of which Malachy is the last; Coph for the Lamentations; and Coph for Coheleth, Ecclesiastes. Because the last verse in Esay is terrible, ( and their fire shall not be quenched) they haue caused to print over again the penult verse: And it shall come to pass, that from month to month, and from sabbath to sabbath, that all flesh shall come and bow before me: so they haue dealt with the other three books, adding the penult verse to every one of them. As they will show themselves more clement then the III. holy Ghost; so they will take vpon them to censure places which they think defective in the Text. This is their note in the margin, Gen. 4 that there are Gen. 4. 8. 28. verses in the midst of this verse wanting; a large conference of Cain with Abel, which is set down in the Chaldie Paraphrast. But (& dixit) he spake, signifieth not onely to hold a long conference, but also to speak friendly with one, and to converse with him. These are the censures of the Iewes of Tyberias, but they are not found in the great and first Mazora. Where the double reading of the Mazorites is contrary Canon. IIII. to the Text, it should be altogether rejected. When F. suna de repub. Iu●. Scal. in Eus. Onias the fourth was cast out by Antiochus Esa. 19. 17. the great, from the Priest-hood of jerusalem, he fled to Egypt, and there built a Temple in Heliopolis, alleging Esayes warrant for him; reading the Text thus: ( And one of them shall be the city of {αβγδ} Cheres the sun: Hhe●es. for {αβγδ} Heres, destruction; the Chaldie Paraphrast H●●●s. joins them both together, The city of the S●nne shall he destroyed. This double reading is contrary to the Text, for there might not be any Temple built for the worship of God, but at jerusalem. Confer Deut. 5. with the 4. of John. CHAP. III. Of the second help. {αβγδ}, or the right pointing of a Scripture. THE De accent. lege Buxtorf. tiber, et gramat et Eliam levit. points and accents are naturally Canon. bread with the Scriptures, delivered by GOD to Moyses, out of Mount Sinai, and so to the posterity. Talmud, Talm. jerus. l. Iomo. cap. 1 Medrash ex Zohar. Othun ●ullehu cegupha lo naphsha. Omnes literae sunt vt corpus Confir. sine anima. Letters without points, are like a body without a soul. The Hebrewes say, Me●r. shex Zohar. Halkore belo hametbeg carrok●b belo harezen. Qui legit sine puncto, vt qui equitat Illust. sine fraeno, that is; He who reads without the points, is as he who rideth without a bridle. And again, Col perish shelo gnal derech hat agnamim lo tub lo, Omnis expositio quae non secundum punct a accentus non bona est; that is, Every exposition which is not according to the points, is not good for thee to follow. Therefore the Hebrewes calls the accents tagnamim accentus, because they season the reading, and gives it the right relish, as sauce doth the meate. The right pointing of the Scripture, is a most necessary Canon. help for understanding the Text. After the Lord said, let the waters bring forth abundantly Gen. 1. 20. every creeping thing: and let the fowles fly vpon the earth.* Where this star* is placed, it shows always the wrong reading. 1. Example. Because the vulgar Translation marketh not the point Atnach, at creeping things here; therefore sundry haue gathered, that the Fowles were created of the waters, contrary to the Text, Gen. 2. 19. Out of the ground the Lord God formed every beast of the field, and every fowle of the air. And they offered burnt offerings,( to wit) lambs: and Exod 24. 5. they sacrificed peace-offerings( to the Lord) to wit, bullocks.* There Talm. intract. de festis. 〈◇〉 6. supe. Exod. 24. 5. was a question betwixt the Disciples of Hillel, and the Disciples of Schammai, what were the sacrifices which were offered by the Israelites in the wilderness, the sect of Hillel held, that it was the daily sacrifice or burnt offering which they offered: The sect of Shcammai held, that it was a voluntary sacrifice which they offered: but if they had marked the right pointing of the Text, this controversy would haue soon ended; they might haue seen two distinct sacrifices set down there. They should not haue red the Text without the distinction Atnach, at burnt offering, as they did ( and they offered burnt offerings, and sacrificed peace-offerings. And he was with the Lord forty dayes and forty nights, Exo. 34. 28. and he did neither eat bread nor drink water: and he wrote vpon the Tables.* Who wrote vpon the Tables, whether God or Moyses? Deut. 10. 2. Deut. 10. 2. It is expressly said, that God wrote the second Tables, then for to clear the place in Exodus, wee must mark the accent Atnach, set down before ( and,) and Moyses did neither eat nor drink: here is the rest, and he wrote( to wit, God) or dum scriberet scilicet Deus, while as he wrote,( to wit, God.) But when the daies of her purification shall be fulfilled, Levit. 12. 6. whether for a son or a daughter; shee shall bring a lamb.* Augustine not observing the Hebrew point Segolta, which is put after daughter, thought that she was to offer her offering for her son as well as for her daughter, contrary to the Scripture; for the male child was to be circumcised the eight day,& consequently was clean; and the females were circumcised in the males. The sons of jacob say to Hamor, Shall we give our Sister to Gen 34 14 one that is uncircumcised. But this we will consent unto you, that every male be circumcised among you. forty stripes shalt thou give him, but no more. Deu 25. 2. 3 The Iewes had a tradition of giuing the guilty thirty nine stripes, but not full forty. I received of the Iewes 2 Cor. 11. 24. th●ice forty stripes lacking one: the reason commonly is, why they substracted one was for pity: but the ground of the subtraction was the custom of the Iewes following the Talmud. Talmudike reading, omitting the distinction which is in the Text; for the Text distinguisheth these two, He shall be beaten before him with a certain number, then it subjoins, Thou shalt beate him with forty stripes: but the Talmudick reading joins them both together, passing by the point, ( He shall be beaten before him with a certain number, with the number of forty) that is, that which goes next unto forty, or immediately before forty, the Text says not( say they) forty in number: for then full forty must be understood; but because the Text says, Rammisper in numero, in number, he would say; Let him be beaten with as many stripes as he may bear according to his desert. Before the light of God went out in the Temple, Samuel 1 Sam. 4. 4. slept. The not regarding the point made a wrong reading. Before the light of God went out,* Samuel slept in the Temple. 2 Sam 7. 18. No man might sit in the Temple, far less sleep in it. The King sat onely in the outward Court, and the Priest stood: therefore when Samuel slept, he slept in a Chamber hard by, and not in the Temple. The just by faith, shall live; Wee must be first just by faith before God, and then live; and not first just, and Habac. 2. 4. Rom. 1. 17. then live by faith before God: this is the right reading. But some read it wrong, thus; The just,* shall live by faith. That the former is the true reading, is proved by the Apostle, Rom. 1. 16. 17. Onely the just shall live before God: but the just by faith is onely just; therefore onely the just by faith shall live before God. The Covenant of the Law says, ( hoc fac,& vives) do this and thou shalt live; here subiectum, of this proposition is, hoc fac; and the attributum of it, is, vives. So this in the new covenant; The just by faith shall live, here subiectum is, The just by faith, attributum, shall live. They shall deliver you into their meetings and Synagogues, Mark. 13. ye shall be beaten, and shall be presented before Rulers and Kings. The wrong reading, they shall deliver you to their judicatories,* and in their Synagogues ye shall be beaten: they were not beaten in their Synagogues, but before the civill Iudges in their judicatories. He began, to be about thirty yeares of age,* being as is supposed Luk. 3. the son of joseph. {αβγδ} incepit, is not construed here with the genitive Seal. emend. tempor. case {αβγδ}, but is put absolutely here, according to the Hebrew phrase; as in Gen. 9. 20. Tunc coeperat, Noe plantare vineam, To plant a Vineyard, and drink of the Wine thereof. The wrong reading is thus; Then he began to be about thirty yeares of age, without any distinction. Dionysius following the wrong pointing, makes him but seven and twenty yeares when he began his ministry. Keplerus makes him to begin his ministry in the beginning of his thirtieth year. But he began his ministry in the beginning of his thirty one year, being full thirty. This is life eternal to know the onely to be true God, and joh. 17. 3. whom thou hast sent Christ: This is the true reading. The Arians pointed the place wrong, thus; This is life eternal to know the onely,* to bee the true God, and whom thou hast sent Christ. So they would servile Christ from being true God: For the exclusive particle {αβγδ}, belongs not to the subiectum, life eternal, but to the attribute, The true God. Which particle in the greek sheweth clearly, {αβγδ}: and the sense is this; I hat ye may know the Father to bee that God, who is onely very God. If the Comma, were put after( onely) then it would servile the attribute, the true God, from the son, and the holy Ghost: but when it is rightly placed, it secludes the attribute onely from Creatures. Solus Pater est Deus,( solus) secludit attribu●um, ab aliis personis, said vera lectio abominibus Creatur●s. If any harken not to our speech by an Epistle, note such a 2 Thes 3. 14. man. The wrong pointing is this; If any man harken not to our speech,* note him by an Epistle. For it is not the Thessalonians, but Paul that should writ the Epistle. Whose names are written in the book of the lamb slain, Revel. 13. 8. from the beginning of the world.* slain, here is not referred to these words, from the beginning of the world, but to the words going before; written in the lambs book from the beginning of the world. Then said Paul: John verily baptized with the baptism Acts 19. 5. of repentance, saying unto the people; That they should beleeue in him which should come after him,( that is) in Christ Iesus: So when they heard him, they were baptized in the Lord Iesus: This is the right pointing. That they should beleeue in him which should come after him, that is, in Christ Iesus, and when they heard him,* &c. taking them for Lukes words: This is the wrong reading. The right reading makes these to be Pauls words ( and hearing him they were baptized) that is, Iohns hearers hearing himself. The wrong reading makes them Lukes words, and so make the twelve men whom John baptized, to be rebaptized again by Paul. There was a certain jew, whose name was Mordecai, the Esther 2. 5. son of jair, the son of Shemai, the son of Kish,* a man of jemini; which had been carried away from jerusalem with the captivity. The right pointing is, not to make a Comma after Kish, but after jemini: for if it be set after Kish, then the relative will haue relation to Mordecai; then Mordecai should haue lived from the captivity of Ieconiah, till the Persian Monarchy. Therefore Tichcha set vpon Kish, is but semi-incisum, and hath not the force of a full Comma. For the Hebrewes haue their Semi-incisa, incisa, membra,& puncta: membrum, properly is the point which answers to the greek Colon. Ye see then how that of works a man is justified, and not Jam. 2. 24. of faith onely. This is the right reading. The wrong pointing is, That of works a man is justified, and not of faith,* onely. If it were thus pointed, then it should carry this sense, Ye see then that a man is justified by works, and not onely justified by faith: That is, That he is both justified by works and faith; but the point is to be placed before and, and {αβγδ} is to be referred to {αβγδ}, signifying, Fide sola vel solitaria, The faith that is alone: It is one thing to say, that Man is not justified by faith onely: which james never saith, and were a contradiction to Paul: and another thing to say, That a man is not justified by faith alone, which is most true, and Paul never denied it. That this is the right pointing, and that the place hath this meaning; it is evident thus. First, by the drift of the place, which is not to show, what place faith hath in justification, for that is Pauls drift. Rom. 4. 5. But to show what faith it is, that hath place in justification against Solifidians. Secondly, By the examples alleged, for Abraham was justified before God, long before the oblation of Isaac; and Rahabs work could not iustisie her before God, because she was stained with many imperfections. Thirdly, by collation of other places of the same Text, vers. 14. where he speaketh of the having of faith with works: and not of justifying by works with faith. Fourthly, the Syriack translates it fide sola, faith alone. Fiftly, verse 20. {αβγδ} without works is dead, that is, That faith which hath no works is dead: and not, Faith without works is dead, as Beza distinguisheth well; as if faith were quickened by works. Lastly, when {αβγδ} signifieth onely, and not alone, it is other ways placed, {αβγδ}, as the Greekes use to speak: But placing it after {αβγδ}, it signifies {αβγδ}, fide solitaria. I conclude this then, that we are justified by faith with works associtiuè, but not by faith and works copulatiuè. I worship Christ with his flesh associatiuè, but not Christ and his flesh copulatiuè. So, I honour the King with his crown associatiuè, but, I honour not the King and his crown copulatiuè. The commands are pointed after another manner, then any of the rest of the Scriptures; for some of them ye shall see distinguished by a full point, and lightly: also ye shall see Atnach and Zakeph katon, that is, Colon and Comma maior both joined, the first as a note of greater distinction, and this of a lesser. So ye shall see Silluck and A full point,& a colon. Atnach, joined together after some of them. Whence came this divers pointing of the Law. The reason which the Iewes give is ridiculous, they say the commands are all joined together without any full distinction, Bedibbur echad, sermone uno, at one speech, that is, without any rest, because God pronounced them all with one breath. They are distinguished again, say they, because men cannot without resting pronounce them. But the truth is, that the commands, as they are distinguished, so there is a full point, to make the distinction; but because there is a great affinity amongst them, therefore it is also that they are lightly distinguished;& it is to be marked, that these commands which are set down without any coniunction in Exodus the 20. Deut. 5. 18. are set down with a copulative, Thou shalt not murder, and, thou shalt not commit adultery; to teach us the conjoining of the commands as into one body, which must also be done in our practise. The schoolmen say well, Tota obedientia est copulatiua, the whole law is copulative. Iam. 2. 20. CHAP. IIII. Of the third help. {αβγδ}, or collation of Scripture with Scripture. COllation of Scripture with Scripture, is a Canon. most profitable help to bring us to the sense of the Scripture. Act. 16. 10. {αβγδ}, Confir. being assured that the LORD had called us to * Certifacti ex collatione scripturarum. Preach the gospel unto them. As the middle lamp of the Candlestick, being enlighned Illust. from the fire of the Altar, one lamp gave light to another; so the Word of God having light from Iesus Christ, one Scripture then, gives light to another. The Iewes usually conferred Scripture with Scripture. Canon. Act. 15. Moses is red of old every sabbath in the Synagogue. When Buxtorf. Tiber. they red Moyses Law, they red so much of Illust. the Prophets answering to the Law. They divided Moses law into 53. equal Sections, joining two short ones: and ends them all in a year, allowing a Section to every sabbath These Sections were called Parascha in the Law, and Haphtarah in the Prophets: as ye would say, divisions, or a distinguished part of the Text. They were called also Sydra, à Sedar, ordine, in the Chaldie: and the Apostle Coloss. 2. 17. 18 hath relation to this manner, {αβγδ}, in parte Sabbathi: it was called Talmud. lib. chagiga. Pereck, or Cheleck, as ye would say, In tractatu de ●●●to, places for the feasts: for they had so much allotted for them to red in their feasts. These Sections were distinguished by three great {αβγδ}. in the Law, and by three great {αβγδ} in the Prophets. But there is one of them, Gen. 47. 28. which is not distinguished as the rest, by three great P. P. P. And the Iewes give the reason to be this, because it is the shutting up of the book of Genesis, yea and of the whole Law and Prophets to the coming of the messiah: and because the time of his coming was not expressly set down; therefore they continued this Section with the former. The occasion why they joined these parts of the Prophets, with these of the Law, was this; when they were under the persecution of Antiochus Epiphanes; He polluted 1 Math. 9. ●3. the Temple, took away Circumcision, and forbade the reading of Moyses Law under pain of death; therefore they called him Antiochus haraschi, Antiochus the wicked. Now least they should altogether want the reading of Moyses Law, they made choice of certain parts of the Prophets, most answerable to the parts of the Law, which they red before. As for this place Gen. 1. 1. In the beginning God created heaven and earth. They made choice of the Prophet, Brught. concent. Esay 42. 5. So saith the Lord, Creator of the heaven and earth: and they red to the eleventh verse of the forty three Chapter, which hath this marginal note vpon it, Gnad kan, huc usque, thus far. {αβγδ} The second distinction was this; These were the generations Gen. 6. 9. of Moab. In place of these words, they made choice of the words of the Prophet, Esay 54. 11. Canta sterilis, Sing thou barren: for as the first place entreats of the natural generation of Noah; so doth this, of the spiritual generation of the Church. Their third distinction was, Gen. 12. 1. Abi tibi, go unto a land: For this, they made choice of the forty of Esay, from the 25. verse to the sixteenth of the forty one Chapter: for as in this Section of Genesis, the departing of Abraham out of his own country to a strange land is handled. So in this Section of the Prophet Esay, there is a comfort set down to the Israelites in banishment. And so forth to the end of the Law; as ye may Biblia Hebraica. see the places paralleled in the end of the Hebrew Bible. When the tyranny of Antiochus was ended, they began again to read Moses after the old manner, and they red still the places of the Prophets with him. These places of the Prophets they called Haphtara from Patar cessare, to cease, for they being ended, they went home, and he was called Maphtir cessator, who red this last part in the Prophets. When they ended the reading of the Law, they had a feast, which they called Schimchath tora, laetitia legis, the ioy of the Law: this was the 23. of Tizri. These Sections or divisions received in the liturgy of the Church, were not Divinae institutionis, by divine appointment: for oftentimes they make a Section, where there should be a continuance of the History. The eleventh of Genesis, at the 32. verse, is separate by their Section, from Genesis the twelfth, where the History is continued; for God spake these things to Abraham when he was in Mesopotamia, before he came to Charran. Act. 7. 3. But it may seem these Sections were appointed by God, and that they were kept by the people of God as divine. Nehem. 9. For when the mourning of the people for their Moabitish wives, was interrupted; all the time of the feast of the Tabernacles, that is, to the 22. day of the month of Tizri. Scaliger de emend. lib. 7. They began not to take up their mourning again, till the 24. day of the month: the 23. day was a day of ioy, because they ended the reading of the Law that day. The latter Iewes appointed many fasts and feasts( as may be seen in the calendar) which they had no warrant for out of the Word of God: neither is the ground clear enough out of this place, that they keep the feast that day, that it will now follow? When they ended the reading of the Law, the next sabbath they called it sabbath Beresheth, requies in principio: they began their reading in this month of Tizri, because they held generally that the world was created in September. Besides the reading vpon the sabbath, they red these Paraschaes or Sections vpon the week dayes also, but they red not the whole Sections: and these who would seem to be more devout, fasted these two dayes also: and of this the pharisee boasted, I fast twice in the sabbath, that is, in the week. The Iewes in the East began What this Dijon signifieth, see in the treatise of the sabbath hereafter. this fast, vpon Dijun, and ended it in Dijon, the fift day of the week. This collation of Scripture with Scripture, the Apostles Canon. afterward used it. The two Testaments are Gods two Silver Trumpets, Illust. and his two lips, as it were, breathing out one truth. When the Apostles cites Scripture to confirm their Canon. I. doctrine, it is not because their doctrine stands in need of confirmation( as ours doth, For all men are liars.) But Esay 9. 17. it is for our cause, to let us see the harmony and consent that is betwixt the Old and New Testament. Talmud. Hierosoly mitam●●. The Iewes say well, The Law needs no fortification. When the Apostles compare Scripture with Scripture, Canon. II sometimes the reference is in express words: sometimes the collation is in the matter, and not in the words. Scriptum est in vocibus& scriptum est in rebus: it is written in the words and the matter, Zach. 6. 12. A branch shall rise, Netzer. Math. 2.( Behold he shall be called a Nazarit.) Netzerit, and not a Nazarit: Chrysost. Esay 11. 1. The Evangelist expounds the Prophet in sense, though not in words, for Christ was not a Nazarit. Therefore these words in matthew, should be interpnted, he shall be called a Flower, or a Branch; the Scripture calls a Mat. 2. 23. child a Branch, and a branch a Child. So the Hebrewes calls ( Bath) a Daughter, and the apple of the eye, because his daughter is as dear to him as the apple of his eye: Per Metalepsin, one word put for another, having some similitude. When the Apostles city the Testimonies of the Old Canon III Testament, sometimes they change some thing for illustration. But thou Bethlem Ephrata, are the least of the Rulers of Micha. 5. 1. ●udah, out of thee shall come forth to me, who shall be Ruler 1. Example. in Israel. But Math. 2. 6. And thou shalt not bee the least: That which matthew says, Micah insinuates, Out of thee shall come he who shall not be the least: and Michas words may be red thus, by an interrogation. Art thou the least of the Rulers? Thou art not: as job says, Wilt thou draw job 40. 30. the Whale with the book? that is, thou canst not. Let us eat, let us drink, for the morrow wee shall die: ●say 22. 13 2. But the Apostle, 1. Cor. 15. 32. puts it in the present time: The morrow we die. For illustration, to express the boldness of these Sadduces and Epicures, who would eat and drink securely, although they were presently to die: and the Chaldie Paraphast adds, ( and not rise again) to show that these Epicures looked not for the resurrection. Mine ear hast thou pierced: but the Apostle, Hebrewes 10. 5. hath it thus; A body hast thou fitted to me: for illustration: Christs obedience began at his ear, but his Psal. 40. 7. He●. 14 5. whole body was obedient when he offered himself vpon the cross. He ascended up on high and received gifts: but Ephes. 4. 8. He ascended up on high and gave gifts. For illustration, Psal. 47. 5. Ephe. 4. 8. all the gifts which Christ received, he received them to this end, that he might bestow them vpon his Church. That thou mayest be pure when thou judgest: but Rom. 3 Psal. 51. 4. 4. That thou mayest over come when thou judgest: for illustration, for they who are pure overcome in iudgement. Sometimes the Apostles add some thing for illustration. Canon. IIII. With hyssop and Scarlet: but Hebrewes 9. 19. he adds, Exod. 24. hyssop and Scarlet wool; because all the Scarlet about the Sanctuary was of wool Xylinum, which was the wool of a three: for there was no silk in the Tabernacle Ainsworth on Exod. ( as some conjecture) because it comes of the worm, a creeping thing, which was unclean by the Law, therefore Byssus was fine linning of Egypt, and not silk. Thou shalt love the Lord thy God with all thy heart, soul, Deut 6. 5. and strength: and Christ adds, {αβγδ}, Both with the efficacy of the mind and will. And the Scribe adds a fift word, mark 12. 33. {αβγδ}, understanding, by which diversity of words; God would let us see that we should love him vnfainedly, and that all the springs or fountains Psal. 77. 7. within our souls, should praise him. And God gave them Saul the son of Kish, a man of the 1. Sam. 9. 16 Tribe of benjamin: but Acts 13. 20. He gave them Saul, a man of the Tribe of benjamin forty yeares. For illustration, to clear this part of the chronology the better. Sometimes they omit some thing for illustration. How beautiful are the feet of these who bring the glad tidings Canon. V. of salvation vpon the mountaines. Paul, Rom. 10. Esay 28. 16. Rom. 10 15 citing this place, leaves out ( vpon the mountaines.) The Prophet when he went to prophesy, he went to judaea, a mountainous country, but the Apostles were to go into the whole world: all the world is not mountainous, therefore he leaves out pertinently, vpon the mountaines. Honour thy father and thy mother, that thy dayes may bee Exo. 20. 12. long in the land, which the Lord thy God giveth thee: but the Apostle to the Ephesians repeating the same, leaves Ephes. 6. 3. out ( which the Lord thy God giveth thee.) For the Christians were not to go to Canaan to dwell again. Collation of Scripture with Scripture, is either in the Canon. phrase, when we compare the phrase of the Old Testament with the New: or in the type and the thing signified. Thirdly, in the type with the antitype. 1. Pet. 3. 21. In all these we must take heed that our {αβγδ} be {αβγδ}, alike. Of phrases not rightly matched, nothing is concluded. {αβγδ}. Hic est sanguis Testamenti seu foederis. This is the blood Canon. 1. of the new covenant. Math. 26. 28. Hoc est sanguis meus: This is my blood. Exod. 24. 8. These two places are not well matched; the one place is proper, the other is tropical: for when Moses says, This is the blood of the Covenant, he pointed at the blood of the sacrifice, which was blood indeed: but when Christ says. 1 Cor. 11. 24. Luke 20. 20. The wine which was in the Cup, was a Sacrament of his blood. Hoc facite, the Iesuites expound it sacrificate, sacrifice. {αβγδ}. 1 Cor. 11. So judge. 13. 15. Facere hoedum, id est sacrificare, to kill a Goat. These places are not rightly compared. Facere hoedo, to kill a goat; facere vitula, to kill calf, est sacrificare, to sacrifice; said facere vitulam, is onely mactare, to slay. Gen. 18. 7. So Exod. 12. 17. So Exod. 29. and 30. Facere iuvencam, is not there to sacrifice; but to slay and prepare it, that it may be a sacrifice. Iudges 13. 15. Faciemus coram te hoedum caprarum, signifies, Let us sacrifice for thee a Kid; therefore, facere hoedum, signifies here, to sacrifice. These are the words of Manoah and his Wife to the angel, whom they knew not to be an angel. What answers the angel? If ye hold me still I will not eat of your meate, and if ye offer a sacrifice, offer it to God: So Facere hoedum, is both to prepare the Kid, that it may be eaten, and, to kill it, that it may be ready to be sacrificed: but it never signifies, to sacrifice. To compare the prophesy and the event, gives great {αβγδ}. Canon. II. light to the Scriptures, if they be rightly matched. The sceptre shall not depart from Iuda till Shilo come. Gen. 49. 10. When P. Cunaus de repub. iud. Gabinius the Pro-consull established five Synedrions of equal authority:( the first in jerusalem; the second, in Gadara; the third, in Amathus; the Fourth, in jericho; the fift, in Saphar.) Yet the sceptre was not taken away from Iuda, although it was weakened much; and it is to be marked, that there hangs a sceptre still above their heads where they sat in Synedrio, to put them in mind, that the sceptre should not depart from them till Shilo came; neither did it depart from them till Christ was born: Iosephus. then Herod killed those of the Synedrion, and took the government to himself. And there shall not want one of the posterity of jonadab, Iere. 35. 18. to stand before me for ever. The accomplishment of this prophesy was, Scal. in Elench. trihar. when the Chasidim repaired the ruins of the Temple, in the time of the Maccabees, and until the destruction of the Temple. And the gates of Libanus shall be opened. Zach. 11. 1. The Talmud. lib. Ioma. cap. 4. fol. 39. Iewes say, that this prophesy was accomplished forty yeares before the destruction of the Temple, which is called, Domus sylva Libani, The house of the forest of Libanus, 1. Kings 7. This is to be marked, because the vale of the Temple rent in two, just forty yeares before the destruction of the Temple. In the syriac it is, facies Templi scissa est, The face of the Temple was rent. Sion shall be ploughed like a field. Mich. 3. 12. The accomplishment, when Turnus Ruffus came in with a Plough, and tilled up the very ground of the Temple; Scal. canon Isagog pag. 104. for the Romans, when any Cittle rebelled against them, they caused to plough it up with a plough, as it was their custom when they built Cities; first they drew a draft round about them with a plough. And the abomination of desolation shall be set up. Dan. 12. 1. Mat. 24. 15. The accomplishment of the prophesy Alexander ab Alexandro. when the Romans caused display in the Temple, the spread Eagle, and the abominations, contrary to the Law. A ston shall not be left vpon a ston. Luk. 19. 44. The accomplishment: Tripart histor. lib. 6. cap. 48. de Iuliano. when julian the Apostate hired the Iewes to build the Temple of jerusalem again, they began first to raze the old foundation, and not to leave a ston vpon a ston in it: here they accomplish the prophecy, but there comes a fire which scatters them, that they did never build a new Temple again. When a wrong accomplishment is applied to a prophesy, Canon. they are not rightly paralleled. And within threescore and five yeares, Ephraim shall be destroyed Esa. 7. 8. from being a people. The false accomplishment, when the Israelites went into the country of Arsarat in Tartary, beyond the 2. Esdr. 13. 45. Caspian hills, enclosed there by the sabbatical River: but the true accomplishment was, when they were carried unto the land of Medea by a Assarrhadon. 2 Kin. 17. 6 And he shall enter into Egypt, and the Idols shall fall before Esa. 19. him. A false accomplishment, Sozom. when Christ fled to Egypt( some say) all the Idols fell down before him, and that the three Persea bowed thrice down, and did homage to him. This was the fault of the Ancients, that strained the prophecies too much, in applying them to Christ. There shall arise a star in jacob. Num. 23. 17. A wrong accomplishment, Hier. cont. ruf. Talm. in l. Iachusin. when Ben Cosbi, in the dayes of Hadrian the Emperour, gathered a multitude of Iewes together, calling himself Ben Cokiba, filium stellae, The son of a star, applying this prophesy to himself: but experience taught him afterward, that he was Bar Chosiba to them, The son of a lie. But the true accomplishment is in Christ, who was the true star arising Luke 1. out of the East. And in that day holinesse to the Lord shall be written in the Zach. 14. 20 horse bridles. A false accomplishment, when Helena found the cross of Christ, and put a piece of Euseh. in vita Constantine. it in the bridle of Constantine her son. But the true accomplishment is under the kingdom of Christ, When all things are made Tit. 1. 15. holy to those that are clean. Thou shalt tread vpon the Serpent, and the Cockatrice. Psal. 91. 13. A false accomplishment, when Pope Alexander set his foot vpon the neck of Fredericke Barbarossa, and tread vpon him. But a true accomplishment, when Christ did tread satan vnder-feete. And there shall be a clean offering offered to the Lord in Malac. 1. 11 all places. A false accomplishment, when the Papists apply this to the mass: for all the faithful( who are a royal Priest-hood to God) offers this spiritual offering to the Lord. The Prophet speaking of the spiritual worship Esay 19. 29. Esay 65. 7. Mal. 3. 4. of the gospel, expresses it often by the ceremonies of the Law: they mention the burnt offerings, the sheep of Kedar, the rams of Nebaijoth, and to go to jerusalem. This sacrifice which the Prophet speaks of, is under the New Testament but the spiritual sacrifices of prayer, and virtues of charity, were common to the Iewes under the Law. The Christian worship, that succeeded the jewish worship, was not merely spiritual as ours, for they had carnal sacrifices with their spiritual. 2. Although the worship of God was still spiritual,( and no worship may succeed it) yet the same in substance came forth in divers manner: so the worship of Christians, did succeed the jewish that was covered. Many more examples might be set down, concerning Dittologie, or double reading; Stigmatologie, or right pointing; analogy, or right Collation: But I study to brevity. For any diligent man, by help of the Canons, and examples set down, may make up a whole book of such, the way being made plain before him. CAP. V. Of the fourth help. {αβγδ}, or the Translation of a Scripture, or {αβγδ}. the Translation from one tongue to another. THE Translation of a Scripture out of Canon. the original tongues, into other Languages, is a profitable help for the understanding of the Scriptures. There is into a Text Paraphrasis, Metaphrasis; Confir. Coeli●●. and Ecphrasis. Metaphrasis, is when we translate out of one language to another, as near the words as we can. Paraphrasis, is when we follow not the words so strictly, but by a larger circuit of words, we express the sense. Ecphrasis, is when we make a narration onely, according to the sense, having no respect to the words. A Metaphrase, Deut. 22. 6. Ye shall not kill the dam vpon the eggs. jonathan Paraphraseth it thus; As our Father in heaven is merciful, so be ye merciful vpon earth; therefore in one day ye shall not kill the Cow and the calf, the Ewe and the lamb. The Ecphrasis of it, Ye shall not be cruel. Leuit. 19. 28. The Metaphrase, He who polluteth himhimselfe with the soul of the dead. The Paraphrase, ( With the bones of the soul) to let us understand, that by soul there, he means the body. Ecphrase, He who pollutes himself. If it be said, that which is not authentic should not be red in the Church, no Translation is authentic, therefore it should not be red in the Church. A liquid est primario authenticum, primarily authentic, aliquid secundario, secondarily authentic; a Translation is authentic, in so far as it agrees with the original. How far are we bound to beleeue a Translation? Quaest. Here we must use the distinction of necessitas consequentis, necessity of themselves; and necessitas consequentiae, the thing that follows on them: Necessitate consequentis, we are bound onely to beleeue the Scriptures for themselves: we beleeue a Translation, necessitate consequentiae, putting this, or this,( that is) we beleeue a Translation, in so far as it is agreeable to the authentic Scripture. PARAGR. I. Of the necessity of a Translation. WIthout Translation, the Scriptures could not be Canon understood by foreign people. 1. Cor. 14. 11. If I speak in an unknown tongue, I am Confir. but as a Barbarian. When Ptolomaeus Philadelphus had gotten the copy Illust. of the Hebrew Bible out of judaea, to put it in his Library in Alexandria, he understanding nothing of it, said; Epiphan de ponder. What profiteth a sealed up fountain, or a hidden treasure? therefore he sent to judaea for learned men, to translate the Bible. paragraph II. Of the seventies Translation THis Translation of the seventy, was the first Translation which ever was of the Bible, and it was by Gods special providence, that it was translated by them: for by it the Lord made a way to the calling of the Gentiles; joseph lib. 1. antiq. says that they translated onely the five books of Moses. there was no Translation before it in the daies of Alexander the Great, or above: for whatsoever Plato or Aristotle learned of it, it was by Tradition, not by Translation. The seventy were not {αβγδ}, Inspired immediately by Canon. 1. the holy Ghost, when they translated this Scripture. Of purpose they studied to change some places, for Illust. fear of giving offence to Ptolomie, and his queen: if we please men, then we are not the servants of Christ. Gal. 1 10. When Demosth. Philip came to the Oracle of Apollo, the Priests caused the Oracle to answer to his humour, and therefore it was said {αβγδ}. So they would make the Scriptures d P. Crin. humour Ptolomie, and so {αβγδ}. These places make their wrong Translations manifest. And God ceased from all his labours the sixth day, and restend Gen. 2. the seventh day: Least King Ptolomie should haue asked 1. Exam. them; What? Made God any thing vpon the seventh day, and then restend? Moyses took his wife and his two sons, and set them vpon an ass: but the seventy translates it thus. Exod. 4. 20. Chronicon templi secundi siue annales regum Israel. Moyses took his wife, and his two sons, and set them vpon that which was under the yoke( {αβγδ}:) Least King Ptolomie should haue derided our Master Moses, because he road vpon an ass, and that he should not say, how could an ass bear a woman and her two sons, he would never haue done this, if he had not been a beggar? Ye shall not eat of a Hare. They translate it not {αβγδ}, Leuit. 9. 6. a Hare; but {αβγδ}, rough-foote, because the Kings wife was called are bath, a hare: they would not translate it a Hare, least the Queen should say, that the Iewes did mock her. I took of them not an ass; but the seventy translates Num. 16. 17. it thus. I took of them nothing of valour. Least the King should say he took not an ass, but he hath taken some other reward, therefore they translate it {αβγδ}, putting Chamud desiderabile, for Chamor asinus. The sons of Israel: But the seventy translates it, the Deut 32 8. Angels of God; least the Heathen should take offence here, that Israel should bee matched with the seventy Nations; that is, with all the people of the world. Talmud. lib. Meghillah. The things beneath( say they) signify mystically things above: the seventy Nations, signify seventy Angels, who are about Gods glorious Throne; the presidents of the seventy Nations. Doth not the Apostle confute this doctrine, Coloss. 2. 18. and herein the seventy follows the platonic error of the Iewes. thirteen such places they translate, as Iosippus and Talmud. Babylon. the Talmud testify: but how ridiculous reasons they are, ye see; which shows, that they haue not been immediately directed by the holy Spirit. The second reason, which proves them not to be II. {αβγδ}, is this: the seventy hath added to the number of the yeares of the Fathers, an hundred yeares to each one of them. Gen. 5. which is not in the original, that they might seem to match the fabulous Egyptians in the number of their yeares: and so, They would lie for job 13. 9. Gods cause. The third reason, which proves them not to be inspired III. by the holy Spirit, is this; they haue added three or four verses to the end of job, which are not originally set down in the Hebrew. Aristeas. The seventy washing their hands every day, in token Canon. of their sincerity in this work, seems not to haue been so sincere in this business. Therefore that which some report, joseph. de antiq. Iud. that they were Illust. shut up in several Cells, which long after were to be seen in Alexandria. Hieron. in Pentateu●h. Moysis praefatione. jerome rejecteth as a fable; showing that no such thing is reported by Aristeas, that was present at the business, and that no remainder of any such Cells was to be found at Alexandria, but that they met in one place, and conferred together every day, till the ninth hour, and in seventy dayes perfited the whole work. Augustine August. de doctrina Christiana lib. 2. cap. 15. leaveth it doubtful. This fable is urged by some, to prove that these Translators were guided by a prophetical Spirit; therefore Augustine calls them, Saepius Prophet as& eodem quo prophetae spiritu in citatos illa scripsisse, etiam in quibus ab Hebraea ratione dissentiunt: oftentimes Prophets, and to be stirred up with that same Spirit that the Prophets were in writing those things also, ●n which they disagree from the Hebrew writing: but jerome condemneth this. Although the seventy were not immediately inspired Canon. by the Holy Ghost in writing, yet the Church hath accounted their Translation next unto the holy Scriptures. Some holy Writ is Authenticae veritatis, of authentic Illust. verity: Some is Ecclesiasticae universalis receptae, received universally in the Church: Some but Ecclesiasticae particularis, particularly received in some Churches. Authentic●e veritatis, as the Hebrew Translation of the Old Testament. Ecclesiasticae universalis, the Translation of the seventy received in all Nations. Ecclesiasticae parcicularis, The Translation of Ptolomaeus Lagus, received onely in Egypt. The greek of the New Testament, is Authenticae veritatis. The syriac is Ecclesiasticae universalis: but Hieromes Translation, is Authoritatis privatae. The greek Text is, {αβγδ}: The latin and syriac, is {αβγδ}. The Apostles themselves followed the seventies Translation Canon. in most things: therefore their authority must be more universal, then any other private mans Translation. Talmud. Babylon. It was great presumption in the oriental Iewes, who Illust. dwelled at Babylon,( and keep still the original Text) to keep a yearly fast called These Angaria were kept by thē when any lamentable thing fell amongst them, as the burning of the Temple, and such. Angaria, because the Bible was translated in greek by the seventy: and they say, that there was three dayes universal darkness when it was translated, and they call the western Iewes in derision( who follow the seventies Translation) Kira lemi phrang lectionem retrorsam: The backward reading, because they red from the left hand to the right. They called the other reading, Hactore giphtit, which is, From the right hand to the left. The western Iewes were said, {αβγδ}, Legere Egyptiace, that is, To use the greek tongue: they were called Hellenistae, because they used the greek Translation in their Synagogues Vpon Scalan Eusib. this, there arose a great contention betwixt the Iewes and the grecians, Act. 6. 1. That is, the Graecizing Iewes; and the other Iewes who kept the Hebrew Text, the chief of these dwelled in Babylon. 1. Peter 5. 15. This hatred continued afterward when the Graecizing Iewes; had their Synagogues distinguished from other Iewes; Beniamen Tudel. benjamin Tudelensis saith, that in his time there were two sorts of Iewes in Alexandria, Babylachim& ikrikin, id est, Gracizantium,& non Graecizantium, Gracizing Iewes, and not Graecizing: for the Babylonion Iewes followed not the greek Text. learn to put a difference betwixt these three sorts of Iewes: First, the Hebrewes who dwelled still in Palaestina: Secondly, these who were carried away to Babylon. 1 Pet. 5. 15. Thirdly, Hellenistae, or Graecizing Iewes, John 7. Will he go to the dispersed Greekes. It was a great presumption in the Babylonian Iewes, to hate so greatly the Western Iewes, who followed the seventies Translation, seeing the Apostles themselves follows them in many things. The seventy differed from the Hebrew Text in many Canon. l Full. Misc. things, because they followed the syriac tongue, which was then most in use. Raschang in the Hebrew tongue, signifies him who 1. Example. was condemned; but in the syriac tongue, it signifies Psal. 1. him who was wicked. The seventy following the syriac, translates Harashagna {αβγδ}, wicked; for none were condemned but those who were wicked. That thou may be justified in thy speeches, and pure when 2. Example. thou judgest. But the seventy turns it, {αβγδ} vincas, and may overcome: which version the Apostle follows, Psal. 51. 4. Rom. 3. 4. The seventy following the syriac, translates the word, as the syriac hath it. For Zeka in the Syriack tongue, signifies to overcome, these who are pure overcome in iudgement. Dabar in the Hebrew, signifies the Pest, in the Syriack, 3. Example. it is called Mothena, Death; and the seventy following the Syriack, and John 7. Rev. 6. 8. calls it {αβγδ}, Death. 2 Sam. 24. 15. This Translation of the seventy perished, when the Library of Ptolomie was burnt by Pompey, therefore they are but fragments of it which we haue now. paragraph III. Of the Translators that followed after the Seventies. THE next Translation, was the Translation of Aquila, Canon. The second translation. born in Pontus: first, he was a gentle: secondly, a Christian: thirdly, an Apostate jew. He Translated the Bible both corruptly, and contentiously. This jerome in Ezek. 3. Aquila had another Translation more accurate Illust. then the first, {αβγδ} dicta: It was called edition of the Iewes, because the Graecizing Iewes used it in their Synagogues. The third Translation, was that of Theodosion, born The third translation. in Pontus also: first, he was a Marcionite, after leaving his sect, became a Christian Orthodox in show: he made defection from the Christians to the Iewes, and translated the Bible. The fourth Translation, was that of Symmachus, under The fourth translation. Augustus Severus, a samaritan; who because he could not get a place of dignity amongst them, came to the Iewes, and was circumcised the second time.( For they used to circumcise them anew again, who made defection to the samaritans, or came from them.) The fift Translation, was found enclosed in a barrel The fift translation. at jericho, and it is called the fift Translation. The sixth Translation, was found in the year of Christ. The sixth translation. 230. at Nicomedia. Origen joined all these together in one volume; the seventieth, that of Aquila, of Theodosion, Symmachus two copies of the original; one in Hebrew letters, and another in greek Characters: for which the book was called Hexapla; then he adds the other two, and then it is called Octupla. Herein the Providence of God is to be seen; as the Nota. Lord made the Mazorites, the instruments to keep the reading uncorrupt: so he made Origen the Instrument,( who was otherways but a bad textual) to preserve the best Translations. Tertullian Tertul. testifies, that in Serapaeo,( the Library of Ptolomie) the seventies Translation was put in Hebrew letters, and was used to be red in their Synagogues. In some of their Synagogues, they red both the Hebrew and the greek, as at this day: and sometimes they use to read the Hebrew, and the Targum. In justinus in Novellis. the dayes of justinian the Emperour, the old contention among the Iewes revived: some seeking that the Hebrew onely should be red; some again, that the greek onely should be red. The Emperour allows the Hebrew, and the seventies Translation to be red: he discharges altogether {αβγδ}, that part of the Talmud, called Mischna, because it is full of old wives fables, but he allows {αβγδ}, the second Translation of Aquila. paragraph IIII. Faults in a Translation. WHen a Text is Translated {αβγδ}, lightly,( as Canon. 1. the Greekes speak) then a Translation is servile. A Translator is not bound to translate word by word. 1. Exam. Vben Lo, is translated, Luke 20. having no children. But Deut. 5. 5. Math. 22. 25. having no seed. Mincha, The meate offering, Acts 7. 42. is Translated {αβγδ}, Incense. But Heb. 10. 5. {αβγδ}, New slain. A Translation must not be {αβγδ} Magnos circuitus habens, having a large Paraphrase. luxuriant; for then the Canon. 2. Paraphrase is in place of Translating. As men powring Wine out of one vessel into another, take heed, that the vent be not too great, for then the Wine will corrupt. So, if a Translator take too great liberty to himself, he may corrupt the sense. The Apostles when they city Scripture, they are not Translators; and therefore they are not bound to the words, but may add or pair: and yet as jerome saith, jerome. they give the full sense, pressed down and running over. Luke 7. A Translation must not be barbarous. Canon. 3. The Iesuite thinketh that the Pope may make a barbarous Illust. word good; but he thought otherways, who said, Romanum Imperatorem ius hominibus civitatis dare posse, non item vocibus. The roman Emperour may give laws to men in city, but he cannot give laws to words. He must not be {αβγδ}, or a contentious Translator. Canon. 4. Such was Aquila, who as Hier. ad Pammath. de optimo genere interpre. jerome testifies; Non sensum said Etymologias verborum interpretatus est: who interpret not the sense, but the Etymologies of the words. Thomas Aquinas says well; We must not so much respect the original, exact, and precise signification of words, as whereunto by use and speech they are applied. Aquila translates {αβγδ}, satires, because they were hairy: so for Hamma, Sol, the sun, he puts calorem; so for lebina, Luna, he puts Album: so prognalmah Iavencula, a virgin, he puts abscondita; because these were their true Etymologies in derivation. A Translator must not affect {αβγδ}, newness of Canon. 5. words. This was Castalio. Castalio his fault: as Sequester, a Mid-man, Pro mediatore, genius pro Angelo, an angel,; obtrectare pro blasphemare, to blaspheme: so infundere pro baptizare, to blaspheme, and Respublica for Ecclesia, the Church. A Translator must not be malicious. Canon. 6. When our Lord hung vpon the cross, the thorns Illust. but scratched his skin; but the spear pierced his side: so some Translations but raises the skin: but there is another malicious Translation which pierceth the side of Christ and his word. Behold a virgin shall bear a son. Aquila of purpose, Caneni, they thought it no compound of Canan, and N● the affixed, but of Canan, and Iod, for Canan, signifies, nidificare or creare, or constituere. Ecclesiast. cus 24. follows the same error. {αβγδ} Possidere. {αβγδ} Nidificare. 1. Example. to disgrace Iesus Christ, translates it, Behold a woman shal bear {αβγδ}, son. So the Papists of purpose to justify Esay 7. all their errors, they followed Ieromes Translation in all, and so they pierce the truth also. But what, will ye make jerome, that worthy instrument of God, a piercer of Christs side? God forbid: But the seventy, when they translated Prou. 8. 22.* Canant {αβγδ}, creavit, and not {αβγδ}, possedit( God created me) for ( God possessed me.) They did not of malice stab Christ, but indeed they raised his skin. When the Arrians( who denied Christs divinity) lighted vpon this place, they stabbed Christ by it. So jerome, at the first translating sundry things amiss, he but raised the skin; but the Papists justifying all the errors in that Translation that goeth under his name, and preferring it to the original, in effect stabs the Lord. Did not Sextus Quintus the Pope, for the justifying of the vulgar latin, set out a greek bible by cardinal Carapha, Anno 1578. to cause men beleeue, that the latin was according to the ancient greek whereas the greek was forged according to to the latin. And this is worst of all, when they would make Paul privy to their forgery. There is a place cited out of the fourteen psalm, and out of other places of Scripture, which places, because they are cited together. Rom. 3. They dare bee bold to join them all together in the fourteen psalm; affirming that Paul red them so in the seventy, and that out of the seventy they were set down so, Rom. 3. And so they read them still in their Churches, contrary to the original. PARAGR. V. What things are to be observed in a Translation WOrds which haue been kept still originally Canon. 1. should not be translated, Rom. 9. {αβγδ}. So james 5. Ascends into the ears of the Lord Sabbaoh. sabbath, Haliluia, Amen, Belial, and such words, are received Nora. into all languages, therefore needs no Translation. Words appropriat should not be translated to any other Canon. 2. use, but kept for the use they were appropriate to. supper virum separatum,( Natzir) a fratribus suis. Vpon 1. Example. the man separate from his brethren. Here we cannot translate it; vpon the man, and a Nazarite from his Brethren: Gen. 49. 16. because Nazarite, is a word appropriate to the Nazarites. I planted Orchards: but in the Hebrew it is, I planted Paradises: yet we cannot translate it Paradises, because Eccles. 2. 5. 2 Sam. 19 it is appropriate. That ye be not to me an adversary: Letasan, we cannot translate it here, That ye be not a satan to me. For satan is appropriate to the devill now. I fast twice in the week: in the greek it is, In the Luk. 18. 12. sabbath: yet we cannot translate it so; because sabbath is a word appropriate to the sabbath day. The pharisees wash the Cups: In the greek it is, Baptizes them: yet we cannot translate it Baptize, because it is Mar. 7. 4. a word appropriate to baptism. {αβγδ} cannot be translated Deacon, but a Servant; because this word Deacon, is appropriate through use, Math. 2. 20. to Church-seruants. Proper names when they are interpnted in another 3. Canon language: the interpretation should not be translated as Thomas called Didymus, we cannot translate it here ( twins) so Talitha, Dorcas, we cannot translate it a row: so Cephas, Peter, a ston. But where it is an appellative, although interpnted, yet we may give the interpretation of it, as Elimas, sciens, arabice; by interprepation Magos, we may translate a magician: so Abba, Pater, Father: Shilo, which is by interpretation, sent. Words which haue degenerate from the first imposition, 4. Canon. should not be used in a Translation. Ye shall call me no more Baal, Lord, but Ischi my husband. Confir. So Idiota, 1. Cor. 14. should not be translated an idiot Hos. 2. 16. now, but a private man; because we take idiot now for a fool. 1 Peter 5. 3. {αβγδ} Dei, should not be translated Gods clergy; because clergy is not taken for clerk, but Gods portion or lot: the people are called Gods portion. Deuteron. 32. 9. So the Wise men came from the East. Math. 2. 1. In the greek it is {αβγδ}, wee cannot translate it Magicians, for they are Sorcerers now. If now. If one should call a King a Tyrant, it were treason, or a wise woman Saga would be hardly thought of: so among the latins, Fur, a thief, when before it was a Servant. Virg. Quid faciunt Domini audent cum talia fures? When Theeues. slaves thus saucy are, What will their Masters dare? Words which are institute for profane things, are not 5. Canon. to be applied to a Translation, to holy things. {αβγδ}, a Priest, Heb. 7. 1. The Syrian translates it Cumar, Kumarim atrati, were the heathen Priests. Hos. 10. 5. which is never used of the Iewes, but to signify a Heathen Priest: as Iudges 17. 10. come and be a Priest to me. The Chaldie hath it, Come and be a Cumar to me: And the Iewes at this day day calls the monks and friars Cumarim. So it were a vile thing to translate Nabi, Propheta, a Diuner, being now taken in a bad part. Words of whose signification we are not sure: these 6. Canon. the Translator should keep in the Text originally, and set his doubtful Translation in the margin. The Psaltere which the Church of Antiochia useth, Illust. is not translated out of the seventy Translation, but out of the Hebrew Text. Psal. 81. 3. Because they understood not what this 2. Example. word Cast, the new moon meant, they kept still the Hebrew word in their greek Translation. So in the arabic Paraphrase, because they understood not what this word Caesi, the new moon meant, they left a blank for it. Kibrath haaretzh diaeta terrae, half a daies journey of ground: because the 70. understood not perfectly these words, Gen. 35. 16 they kept still the Hebrew words in the greek translation. This is Ana, who found out Haiammim, Mules in the desert: because the Hebrew word was hard to be interpnted, Gen. 36. 24. therefore Aquila, Symmachus, and Theodosion retains still the Hebrew word {αβγδ}. The Chaldie and arabic, retain the Hebrew word Iachmura, the Chamois. Deut 14. 5. There are many Beasts and Birds, which the Iewes, 7. Canon. far less the Christians understands not; and therefore kept still in their own original. Racham, the Redshanke: the seventy translates it {αβγδ}, from the proper colour of it, because they understood Lev. 11 18. not what it was. Angel. can. So Leuit. 11. Cabath, the Heron, the 70. translates it {αβγδ}, as they would say, Asinus crepitans, ab {αβγδ} asinus,& {αβγδ} creptio, To make a noise: They gave the Fowle this name, not understanding the proper signfication of it, because it brayed like an ass: if the natural Iewes understood not many of these words, far less the Christians: the Translator should do well then to keep these doubtful words in the Text, and put his Translation in the margin. Some Scal. in Elench. words in the Scripture, are either mediae significationis, Canon. a middle sense; contrariae significationis, a contrary sense; or quae vergunt in extremum, that turn to one of the extremes. A Translator must take heed to these. Words which are mediae significationis, these the Greeks call {αβγδ}, may be taken either in a good or bad sense; and they may be known easily by the sense. And the Serpent was( Gnarum) the doest beast of the Gen. 3. field: here it cannot be translated the wisest,( although Gnarum be taken oftentimes in a good sense in the proverbs) but subtle: Facere vngues, To let the nails Pro. 19. 15. grow. Deut. 21. To pare the nailes. 2. Sam. 19. So Elevare caput, To lift up the head, in Gen. is either to prefer a ma●, or to hang him. So Transeat calyx. matthew Gen. 40. 11 26. To let the cup pass over. But Lament. 4. 21. To drink the cup: So Numb. 33. 3. With a high hand, that is, presumptously: but Exod. 14 With a high hand, that is, courageously. Onkelos, with an vncouered head; that is, not being ashamed, for they that were ashamed covered their heads. Words which hath a contrary sense, may easily be 1 Sam. 14. 41. known, as bless God and die, job. 1. Here it may be ealy understood, that he contrary is meant, that is, Curse God. So Deut. 22. 9. Ne fort sanctificetur plenitudo seminis, id est, polluetur; Least thou defile the increase of thy seed. So 1 Kin. 21. 12. Naboth had blessed God: that is, he cursed God. So 1 Sam. Cedo innoncentem, that is, the guilty. When they tend towards the extreme, then they should be most taken heed unto. Goan, signifies first, excellency; and then Pride. Here Pro. 8. 14. we must take heed how to Translate the word, for they that are excellent men, fall soon into pride. So Shatah Gen. 43. 34. Gen. 9. to drink, signifies, to be merry to sobriety, and to be drunken: In bonum. In malum. because men when they are merry, if they take not heed, may fall into drunkenness; therefore the Translator had need to mark the difference of the two. A Translator is not to add a word to the Text, but Canon. where the sense urges it. Leuit. 24. 11. And the Egyptian blasphemed( the Name of) God: they add this word ( Name) whereas Hashem signifies {αβγδ} Pro Iehouah, Shem est nomen Dei. God, so that nothing should be added. Gen. 4. 18. And Cain spake to his brother Abel: he says not & dixit( illa) Cain. So it was when they were in the field: something is understood, but should not be supplied, because the holy Ghost hath not expressed it. Hieron. lib. de quast. Heb. The latin interpreter supplies, Egrediamur for as, Let us go forth. The samaritan copy supplies {αβγδ}, Let us go to the field. But Targum jerus. supplies a long reference. If there shall be a sign given to this Nation. Mar. 8. 12. Nothing should be supplied here( as some profanely do) Let me not be God, or such. How shall sort of speeches be supplied then? Some haue translated them by simplo affirmations, but it is better in a Translation, that the speech be kept still, without any supply, for then the grace of the speech is more perceived. 1. Example. And the wheat was hidden( in the ground) and the Barley was in the earc. This supply, hidden ( in the ground) Exod. 9. 31. is contrary to experience. Drus. in Exod. For, in no country there is such difference betwixt these three; that is, the flax bolled, when the wheat is hidden in the ground, and the Barley in the ear; therefore it should be translated, And the wheat was Serotinum. not shut out. In a Translation, we must shun that which hath Canon. the show of any hyperbole as far as we can, either in excessu, or defectu. In excess; And they shall come from China. This translation Esay 49. 12. Scaliger in Emendat. is somewhat hyperbolike, therefore Iunius translates it from Sinai. His bed was of iron: but Hackumi. Haskumi says, His castle was Deut. 3. 11. of iron. This translation is hyperbolike, therefore to be avoided. So when it is hyperbolike in defect. And Gammadim was vpon the walls. Shindl. Pentag. Some translate Ezek. 27. 11 it pigmes, homines cubiti, No longer nor a cubit: but because this is an hyperbole in defect, we should shun it. In Translation, we must take heed, what sort of people Canon. the phrase hath relation to. {αβγδ}, in the end of the sabbath. This speech Math. 28. 1. hath relation to the form of the Greeks, and not of the Hebrews: for the jewish sabbath began in {αβγδ}, in the evening: and the Greeks in {αβγδ}, in the morning. mark Mark. 16. hath relation to the Greeks, and not to the Iewes therefore {αβγδ}, should be translated Serum Sabbathi, the last part of the sabbath, according to the Iewes. When the sabbath was ended; but according to the Greeks, in beginning of the sabbath: for their day began in {αβγδ}, in the morning, Acts 28. 23. {αβγδ}, à mane ad vespeeram, from the morning to the evening. In a Translation we must labour to keep the proper Canon phrase of every language. 1. Example. Epphata, be thou open, Mark 7. Translates it {αβγδ}, Canon adapperire, be thou opened: but the greek phrase hath it {αβγδ}, videre, to look up. The Hebrewes say, Gifts Exod. 4. 13. Mark. 7. 11. blinds the eyes of the open: but in our language he is said to be open, whose eye-lids are not shut, although he see not. So the Syrian phrase calls a Sinner, Hajah, debtor, Mat. 23. 16. and sins debt. matthew following the syriac, calls them {αβγδ}, Transgression. Math. 6. When ye do your Iustice. in the syriac: in the Hebrew, When ye break your bread: in our language, When ye give your alms. According to the syriac phrase, All that heard it, Luk. 1. 66. laid it up in their heart: but Luke 7. 39. They thought of it. So Luke 4. 11. He took him in his hands: the syriac, Gen 11. In vlnis, in his arms: so the Hebrew will say, The whole earth was of one lip. The Greekes {αβγδ}, One mouth: and we, Of one language. So the Chaldaems and Assyrians say, I haue finned Luke 15. against the heavens: but the Hebrewes and the Greekes, Against God. Vir lingnae nequaquam erit stabilis: the Chaldie Psal. 140. says, A man who speaks with the third tongue( having a tongue like the Serpent, which stings three at once) to wit, himself, him to whom, and him of whom. Ecclesiasticus 20 16. Lingua tertia commovet multos: A man with the third tongu stirreth up many. CAP. VI. Of the fifth help. {αβγδ}, or customs proper to the Iewes. THEIR customs were either ecclesiastic Canon. or politic: ecclesiastic were these that concerned the time of Gods worship, the place where he was worshipped, and the persons who worshipped him, either at jerusalem, or any other place where the Iewe were resident for the time. SECTION. 1. Of their Ecclesticall customs. Concerning the time appointed for Gods worship. GOD appointed a time for his daily worship in all Ages. Canon. They went up about the sixth hour to pray. They had three times appointed for prayer: the Confir. morning, the sixth hour, and the evening; borrowed Acts. 10. 9. Illust. from the three times of their sacrifice. Their morning sacrifice was any time before the third hour; their evening sacrifice, ordinarily was killed before the ninth hour; But when the sacrifice of the Passeover was to be killed betwixt two evenings, then the ordinary sacrifice was anticipate one hour, and killed half an hour past six, and offered soon after: This sacrifice, which came near to the sixth hour, was called the mid-day sacrifice: and from this they borrowed their Prayer at the sixth hour. Acts 10. 9. From the morning sacrifice their morning Prayer, Acts 2. 15. From the evening sacrifice, their evening Prayer. Acts 3. 1. PARAGR. I. Of the sabbath. GOD separated the sabbath from all other dayes of Canon. the week for his worship. Call the sabbath a delight, to consecrate it as glorious to Esay 58. 13. the Lord, &c. They had a preparation to their sabbath called {αβγδ}, Illust. 1. The preparation. This was called Gnereb Hassabbath, Vespera Sabbathi, The evening of the sabbath. Luk. 23. 54 They had before this preparation Scaliger in emendat. ex joseph. their {αβγδ}, Their fore-preparation: This began in the morning, and Mat. 27. 62 lasted until the sixth hour. Secondly, their {αβγδ}, largely taken. This began after the sixth hour. John 16. 14 Thirdly, they had joseph. de antip. Ind. {αβγδ}, The approaching of the sabbath: This began after the evening sacrifice was ended, and before the sun set; this was properly called {αβγδ}. Fourthly, joseph. de antiq. Iud. {αβγδ}, Introitus Sabbathi, The entrance of the sabbath, as Iosephus calls it. They In lib. Mus. Drus. l. 1. animad. had a Tradition, that they might go no further vpon the preparation to the sabbath, then three Parsae, every Parsae containing four miles. This they did, least coming home too late, they might not haue leisure enoguh to prepare things for the sabbath. Their sabbath day began at the evening. Canon. Gen. 1. 31. The evening and the morning were the sixth Confir. day. So Nehemiah 13. When some of the gates of the city Lev. 23. 32. Neh. 13. 19. began to be dark before the sabbath. Therefore Porkin in ●hron●logia. See in the translation before. these two hold that the ordinary sabbath of the Iewes, began in the morning, and not in the evening,( unless it concurred with another great feast) seem to be mistaken. The Iewes say, Vespra Sabbathi est vicina tenebris, The end of the sabbath is next darkness: Therefore matthew 28. 1. {αβγδ}, should not be translated the beginning of the sabbath, but Serum or exitus Sabathi, The end of the sabbath. But it would seem that the sabbath began at the morning, because Luke saith; It was the sabbath, and it began {αβγδ}. Illucescere here, is taken for the rising of the stars; therefore they are called Stellalucis, Psal. 148. 3. The sabbath had many privileges which no other Canon. day had. First, antiquity thereof: secondly, it was written Duplex {αβγδ} 1. i● clinamis solis qua à meridie inc●pit, the Greeks calls {αβγδ}, 2. solis horizontem si● benntis, this they called {αβγδ}. Illust. with Gods own finger: thirdly, there was a more exact rest observed in it; therefore it was called a sabbath of Sabboths; and Maleuth, regina Sabbathorum, The queen of rests. Vpon other holidays they might dress meat, but not vpon this. Hence is their proverb, Qui parrot in Exo. 12. 16. {αβγδ}, vescetur in Sabbotho, He that prepares his meate before the sabbath, shall eat on the sabbath. Fourthly, Gods own distinction, raining no Manna that day. Fiftly, other holidays were memoratiue, or figurative onely; but this was both memoratiue and figurative( as Bellarmine marks.) sixthly, other feasts might be transferred to it, but it might be transferred to none Seventhly, the whole week takes the denomination from it, and is called a sabbath. Luke 18. 12. I fast twice in the sabbath, that is, in the week. For the excellency of this sabbath, Shind. Pentag. they compare it to a queen: R●bb. Aqu ba. the three great seasts, they compare them to the Concubines; the dayes betwixt the fist and the seventh of the two great feasts, they compare them to the hand-maids, because they were but half holidays. The sabbath day was instituted for rest. Canon. In the sabbath there is an internal rest, and an external. Illust. The internal rest, they called it sabbath Hasud, Sabbathum secretum, The secret rest. The external rest is, when men rests fom bodily labour, but give not themselves to the worship of God: this may be called the sabbath of the ox or of the ass: but when they neither rest the external rest nor the internal, it may be called the sabbath of the golden calf: ( The people sat down to eat and drink, and rose to play.) When they worship 1 Co. 10. God in Spirit, then it is the sabbath of the true Isaelite, to these it was called Desiderium dierum, the desire of dayes. Drusius ex haskumi. Iohanna, when the sabbath day approached, put vpon him his best apparel, and said veni sponsa mea, come my spouse: he was as glad of it, as the bridegroom is of the Bride. The whole sabbath was spent in holy exercises. Canon. Their week day they divided in three sorts of exercise; Illust. the first, Ad Tephillam, orationem, Prayer: the second, Ad torah, legem, the Law: the third, Ad malacha, artificium, to handicraft. The sabbath had some exceptions from it, for in sundry Canon. cases they might work in it. A negative precept binds more strictly, then an affirmative; Illust. therefore the affirmative of a negative can haue no exception: but the negative of an affirmative, binds not so strictly. This is a negative; Ye shall not bow before an idol: the affirmative of it is this; Ye shall bow before an idol. Scaliger in Elench. ex Talm. jerus. This affirmative( say the Iewes) can haue no exception ( Vsque ad carrigiam calcei;) that is, if a man were standing before an idol, it were not lawful for him to bow himself to tie the latchet of his show before it, although it were not his purpose to worship it. This is an affirmative; Ye shall keep the sabbath: the Exod. 20 negative of it, is; Ye shall not keep the sabbath. In many cases it was lawful of them to break the sabbath. For God bids the Israelites compass jericho seven dayes. then they must march vpon the sabbath: Here Gods command, breaks it. 2. Servile works might be done for the honor of God that day, as the Priests killed the beasts for sacrifice, and circumcised their children that day. 3. works of necessity might be done that day, as a man might ease nature, which could not haue been done without a servile work; for they behoved to carry a paddle with them to dig a hole in the ground, and to cover their excrements: which were all servile things. Deut. 23. 13 When they were in the wilderness, they might travel Canon. no further then 2000. paces vpon the sabbath. There was two thousand cubits betwixt the Israelites Illust. ( when they marched) and the ark, so betwixt their Ios. 3. 4. Tents and the ark when they restend. This was called a sabbath dayes journey, and afterward so much ground kept still the denomination of a sabbath daies journey, Act. 1. 12. This was called Techom Sabbath, terminus Sabbathi, The bounds of the sabbath. But when they came to Canaan, they might travel vpon the sabbath, as far as was betwixt their houses and their Synagogues. There were some Ceremonies, which they kept no longer then they were in Egypt; as, To eat the paschal Exod. 12. 3. lamb standing with their loins girded, and their staues in their hand: so to take a Kid, or a lamb for the Passeouer in Egypt: but after they were bound onely to take a lamb, Therefore He is called the lamb of God, who takes John 1. 29. away the sins of the world. Secondly, some Ceremonies they used onely in the wilderness, as, they might haue no steps to go up their Altar, but the Altar of the Temple had steps: so this space of ground they did observe onely in the wilderness. They had T●sephoth. sabbath. Additamentum Sabbathi, when they add a part of the week day to the sabbath: in this time they light a Candle, which they called Haphdala, The candle of separation, which burns all the separation. The Lib. Musar. valley, and had not so long a day as these who dwelled in the Mountaines, Addebant de profano ad sacrum, they took from the pofane, and joined to the holy: but the Iewes who dwelled in Saphar, which stood vpon the hill, and had a longer day; they say of them, Demebant de sacro,& addebant ad pofanum, they took from the holy, and joined to the profane: but the Iewes of Tyberias were most approved, Quia satius est addere de profano ad sacrum, quam demere de sacro& addere ad profanum: It is better to take from profane to holy things: then to take from holy things,& join to profane. The whole week took denomination from the sabbath, as the whole month was called Kodesh, from the Change of the moon: they say, Vnus in Sabbatho, terim be Sabbath, dvo in Sabbatho, twice in the week. As the pharisee said, I fast Luk. 18. 20. twice in the week. The first day of the week was called Talmud. lib. Mus. Mognale Sabbath ascertio Sabbathi, the ascention of the sabbath: and the last day of the week, was called Motzi sabbath, exitus Sabbathi, the end of the sabbath: and they say, that the week ascendit cum dijun,& exit inDijou: that is, begins with the first day of the week, and ends with the last. Talmud. tract atu d● hagiga. Dijun is written thrice, and Dijon: because the first day of the week is called Dijun; the second Dijon, &c. Buxtorf. Tiberias. The Spanish Iewes kept their fast in Dijun and Dijon, that is, the first day of the week, and fourth: but the Iewes of Germany keep it in Dijon, the second day, and end it in Dijon the fourth day of the week. The Iewes were first great breakers of the sabbath, Canon. then they became superstitious on keeping of it; and Neh. 13. 19 thirdly, they became ridiculous. They became superstitious they would not fight up ● Mac. 2. 24 on the sabbath to defend themselves fom their enemies, contrary to their own Canon, Periculum anime pellit Sabbathum: The danger of the soul breaks the sabbath. jerusalem was twice taken vpon the sabbath, because they would not defend themselves that day; P. Cunau● de ripp. Ind. first by Ptolomie, and then by Pompey. They were not so superstitious in the dayes of Christ, but that they would haue pulled a Beast out of the pit Luk. 14. 5. upon the sabbath, but would not pull the ears of corn. Buxtorf. Sinagoga Iudaica. Afterward they made a Canon, that it should not bee Mat. 12. 2. ● lawful to pull a Beast out of the pit vpon the sabbath. Then they became ridiculous, joseph. de bel Iud. 1. 7. cap. 24. for they held, that there is a flood called Sambasion, or Sambation, which runs all the week, and stands vpon the sabbath; but where it is, they cannot tell. Every seventh day they restend from their labours: secondly, Nota. every seventh year the ground restend: this was called Sabbathum terra, the sabbath of the land. Thirdly, every seven seventh was the Iubilaean sabbath; then all debts were pardonned, prisoners released, lands mortgaged, restored to the right inheritors. Fourthly, the great and eternal sabbath, Rev. 14. When we shall rest from our labours: This sabbath comprehends all these; we shall rest from our labours, the ground shall rest, being no more subject to vanity, Rom. 8. We shall be no more prisoners to sin nor satan; We shall be restored to the heavens which we haue mortgaged, and all our debts shall be payed. This is Sabbathum aeternitatis, An eternal sabbath. Esay 66. paragraph II. Of their New moons. AS God appointed a time for his daily and weekly Canon. worship; so He appointed general feasts, for his monthly and yearly worship. For his monthly worship, He instituted the New moons, and the first day of each year, although afterward they were corruptly observed. The Iewes before the captivity, kept onely the day Canon Confir. of the change; Blow the Trumpet in Caesae, the new moon. So Proverbs 7. My husband will not come home till Caesae, the Psal. 81. 3. new moon. Scaliger de emend. temp. l. 2. It was called Caesae from Casah abscondere, because then it was obscured by the sun; by the Athenians it was called {αβγδ} vetus& nova; the going out of the old, and beginning of the new: the rest of the Greekes called it {αβγδ}, thirty, because their month had thirty dayes. After the captivity, they were more curious to observe Canon. their New moons, which they had learned in Babel. There are three reckonings of the new moon; first, Illust. In synodo, in the point of the change: the second, in {αβγδ}, or the time of her waxing: the third, in {αβγδ}, which we call the prime. Talm. l. haflemannum. The Iewes after the Captivity kept the change& the prime. The day of the change, or the thirty day, was a holy day to them: Horac. l. 1. Sat. 9. Horace calls this Trigesims Sabbathi, but they kept the prime in greatest solemnity. Hence Col. 2. 16. Let no man condemn you in a sabbath, nor new moon. That they might find out the sure time of the Canon. change, they fixed a sure period,( to wit) the meridional, as( the Astronomers do in calculo Astronomico, in the astronomical computation) called Epilogismus lunaris, the reckoning after the moon. Vpon the day of the change. from the mid-day, Illust. they counted eighteen houres to the sun rising, because all this time she was in coniunction with the Sun: then till the next evening shee was waxing twelve houres, all this time she cannot be seen: the second evening shee is seen, and this time they kept most solemnly. Buxtorf. Synag. Iud. cap. 17. The Hebrewes in their Talmud haue an Apologue Apologue. for this; that the moon complained in the day of her creation, that she was not appointed for so good a use as the sun, to shine in the day time, but in the night: because of her grudging( they say) that God appointed that she should not shine from the day of her creation, till the sixth day; therefore the first and the second When the moon shineth not. daies, were called {αβγδ}, because the moon shined not on them. For the observation of their feasts, Scalig. de emend. temp l. 3. they had a translation Canon. of their dayes. This Translation was either Lunary, politic, or mixed Illust. of both. Lunarie Translation was, when they translated, the time from the change of the moon until eighteen houres were past The note of the Lunarie translation was {αβγδ} 18. . politic Translation was, that two feasts should not concur together: this they did Propter olera,& propter mortuos, For their meate, and for the dead; because when a great feast fell before the sabbath they might neither dress their meate vpon it, nor bury their dead; therefore they translated over the solemnities of that day to the sabbath. This Translatio seriarum began in babel, which was more Marish then judaea, and made things to corrupt sooner. They translated one day to another, for lesser feasts, Canon. and to keep their feasts distinguished: so that two should not fall in one day. A mixed Translation, was, when they had respect both Illust. to the Lunary and politic Translation; as in {αβγδ}, and {αβγδ}. The moon changing the third day of the week, that day she must not be kept, for the Lunary Translation of eighteen houres, therefore she must be translated to the fourth day: that day she cannot be kept, because of the politic Translation, and the dies reijculae, whereon a solemn and immovable feast did fall: therefore it was called reijcula, for the beginning of the year, and the new moon; wherefore they translated it over to the fift day. After the eighteen houres were past of the Lunarie {αβγδ} Translation, the third day they might keep it at the ninth hour, and 204. scruples. This they marked with Gatrad, signifying the third day, ninth hour, and 204. scruples: the new moon changing the second day, vpon the third day, at this time she might be kept. Their dies reijculae were cast out only in two months; Nisan, and Tisri: they mark the Dies reijculae in Tisri, by these three Letters, ADV; A signifying the first day of the week; D the fourth; V the sixth. They could not {αβγδ} keep the new moon the first day of the week, for the feast of Tabernacles; nor on the fourth day, for festum gedaliae; nor on the sixth day, for the sabbath following, and the feast of expiation: The feast of the Tabernacles might fall either vpon the first day of the week, the fourth, or the sixth; therefore the beginning of the new year, and the new moon( two movable feasts, might be kept vpon none of these dayes. The daies which were cast away in Nisan, were noted with the letters BDV: B signifying the second day of the week; D the fourth; and V the sixth: the fourth day {αβγδ} they might not keep Caput anni, nor the new moon; because of the feast of Purim, that fell that day. The sixth day, they might not keep it, because of the sabbath following. They might keep it the morrow after the sabbath, because it was not dies reijcula: they might not keep it the second day, because it was dies reijcula, on which Caput anni might not fall, and because Pascha Nota. might fall that day. Pascha may fall any day of the week, except the day before and after the sabbath. This Diatriba shows the dayes that were cast away,( or movable) and which were immovable.     Tisri.   Tisri. Feriae Reijculae 1. 4. 6. Feriae 2. 4. 6. Fixae 2. 3. 5. 1. 3. 5. What is the cause that Pascha might not fall the morrow Quaest. after the sabbath, as well as the feast of Tabernacles. Because in the preparation to the Pascha, there was some servile work done, which could not be done vpon the sabbath; therefore it was translated to another day: But there was no preparation at the feast of Tabernacles, therfore it might fall the morrow after the sabbath. Before the captivity, their moneths were thirty daies; for whether the moon changed vpon the twenty nine or thirtieth day, they reckoned ever thirty daies, according to the sun. After the captivity, their moneths were twenty nine, or thirty daies, following the course of the moon, that they might keep the right point of the change. What is the reason our moneths now haue thirty, and thirty one dayes? Iulius C●esar, for to make the two Solitices and Equinoxes, with the year and course of the sun, to agree in one, joined five dayes to the year, and made twelve moneths onely, which will haue thirty, and thirty one dayes in our moneths. paragraph III. Of their yearly Feasts. THey had three great Feasts in the year: Pascha, Pentecost, Canon. and the feast of the Tabernacles. The first was called Hhag Hashebagnoth, or festum Septimanaurm. The third, was Hhag Hassukkoth Tabernaculorum. and according to the moneths, the first, was called Festum Nisan; the second, was called Festum Tisri; and the third, was called Festum Sivan: they were called Regalim by the Iewes; and by the Greekes they were called {αβγδ}, great dayes. paragraph III. Diatriba 1. These two words, paragraph& Diatriba are set down for distinction of divers subiects. Diatriba signifies the continuation of a matter. Of the Pascha. THE Pascha had a preparation before it, called {αβγδ}, Preparation to the Passeover: {αβγδ}, à cohibendo, to hold in; septis circumscribere, to hedge about: because the Lord set( as it were) a pale round about it, that no man might break within it, to do any servile work: for the same cause the Hebrewes called the last day of it, Gnatzereth dies interdict us, a half holiday. {αβγδ} is sometimes taken largely, John 16. 14. And it was the sixth hour, and it was the preparation: and strictly, Inter duas vesper as, Betwixt two evenings. Exod. 12. The time betwixt the first day and the seventh, they called it Chol, profanum, interfesti dies, minus sacri; they were not kept fully holy, as the first and the last; for, in these daies they astained from all servile work, but the daies betwixt were but half holidays,& they might do servile works in them. Buxtorf de Synag. Iud. cap. 16. The last day of the Pascha, and the eight day of the Tabernacles, was called Gnatzereth, Dies interdictus, and dies retentionis: and they illustrate the matter by this comparison; as a kind friend who hath entertained simile. his friend seven dayes, when he is to go away, he will keep him still the eight day, that is, the day of retention to him. So the Israelites, after they had feasted the Lord,( as it were) seven dayes, loathe to let him go, would keep him one day longer; this is the day of retention. In this feast they red the book of the Canticles, because it treats specially of their coniunction with Christ, which was sealed in the Pascha. paragraph III. Diatriba. 2. Of the Pentecost. THey reckoned fifty daies betwixt the Pascha and Canon. the Pentecost. The morrow after the Pascha was called {αβγδ}, and Illust. the next sabbath after, was called {αβγδ}, that is The first second. It was called the first, because it was the first of the seven weekes to the Pentecost: it was called the second, in respect of the Pascha going before. There were fifty dayes betwixt {αβγδ}, and the Pentecost, and six weekes betwixt {αβγδ} and the Pentecost. The Pentecost fell ever vpon the same day which {αβγδ} fell vpon; mark the difference betwixt {αβγδ}& {αβγδ} {αβγδ} is the first day after the Pascha: but {αβγδ} is the first sabbath after the Pascha. They were commanded to reckon fifty dayes betwixt Canon. the Pascha and the Pentecost. The Iewes illustrate the matter by this Parable. Buxtorf. de Syn. Iud. cap. 15. A certain prisoner begged of a Parable. King, that he would deliver thim out of prison: he delivered him, and promised after so many dayes, to bestow his daughter vpon him: would not this poor man reckon diligently to the day of the marriage, and his own deliverance? so the Israelites being in Egypt, God delivered them out of prison, and promised to marry them to his daughter( the Law) withing fifty daies: should not they then diligently reckon the time betwixt their delivery out of Egypt at the Pascha, until the Pentecost: but here is their misery, that they broke the Covenant of wedlock to the Kings daughter, and committed adultery. The last of the fifty dayes of the Pentecost, was called {αβγδ}, and {αβγδ}, Acts 2. 1. Cum implerentur dies Pentecostes, When the dayes of the Pentecost were fulfilled. The day before the Pentecost was called {αβγδ}, it had not seven daies after the day of the Pentecost, as the other two feasts had. mark the difference betwixt these two, Fuller. Mised. {αβγδ} and {αβγδ}: for {αβγδ} with( {αβγδ},) signifies properly the sabbath, coming from the Hebrew word, which is written with Holem. but {αβγδ}, it signifies the whole week, Levit. 23. 32. It comes from the syriac word, Sabba contract sabbath; from whence the seventy following, the syriac makes {αβγδ}, and {αβγδ}. The samaritans confounding these two words; they kept seven Pentecosts in one year: they were called for a Epiphan. de Mensur.& ponder. this {αβγδ}, Levit. 23. Ye shall count seven Sabboths to you. They took {αβγδ} with( {αβγδ}) for {αβγδ} with( {αβγδ}) and kept seven weekes in stead of Sabboths, one after another, making up seven Pentecosts in one year. In this feast they red the book of Ruth, for the genealogy of David King of Israel. PARAG. III. DIATR. III. Of the feast of Tabernacles. THE first and last dayes were most solemn, in the Canon. feast of Tabernacles. The last and great day of the feast: This was called Hosanna Confir. Rabba. joh. 7. 37. In this feast they used to hold up branches, which they called also Hosannam Mat. 21. 9. tuam, praeparato Hosannam tuam. Hence is that phrase in the gospel of matthew, Hosanna filio David; that is, We hold up these branches called Hosanna to the son of David. if it had been a Prayer, they would haue said in the Vocatiue case; save us O son of David. This feast the heathen dedicate to Bacchus, which they called {αβγδ}, carrying of branches: and the Levites who played vpon Cymbals at this feast, they derived from Lyceus, ro Evio Bacchus, plate. in sympos. The dayes betwixt the first and the seventh, were less holidays, called Mogned Caton: these the latins called intercisi dies, being a midst betwixt fasti and nefasti. In this feast they red the book of Ecclesiasies, in remembrance of their protection in the Desert, for Gods providence is handled there. A good day, was called by them, a day of ioy and 8 Sam. 25. feasting, but yet had not such solemnity as the three great feasts: hence is that saying of theirs, Sacerdos fecit bonum diem fratribus suis, that is, Made them a feast. paragraph IIII. Of the counting of their year. THat the full moon might fall vpon the fourteenth day of the month, they institute {αβγδ}, saltum lunae, the moons skip, which if they had not done, it would haue fallen either {αβγδ}, vpon the thirteenth or fifteenth day. Their year was either abundant, deficient, or equal; Canon. * Scal. de emend. temp. abundant, they called it Annus impregnatus, and embolimaeas: deficient, they called Annus cavus. The year which was deficient, by institution they Illust. made it full; as when they took a day out of Casleu, that had thirty dayes, and put it to Marcheshvan, which had but twenty nine dayes. That year which was abundant, by institution they made it deficient, when they took a day from Marcheshvan, and added it to Casleu: here Casleu had a day more then enough,( for none of their months had thirty one daies.) Their year was ordinary, when Marcheshvan had nine and twenty daies, and Casleu thirty,& so through the moneths of the year. That they might reduce the course of the moon to Canon. the sun, they intercaled or engrafted a month. The sun exceeds the moon in her course, eleven Illust. daies ¼, in the year: by this it comes to pass, that every third year, there are thirty three dayes odd, of the which they make up a month, calling it Adar prior, the first Adar of thirty dayes, and they reserve the three odd dayes till the next year, and so forth till the nineteenth year. These intercalar moneths with the odd daies, made up the nineteenth year of the golden number, consisting of three hundred fifty four daies: so that the sun and the moon met at one just period, as they did in the first year of the golden number. Of the nineteen yeares, the third, the sixth, eighth, eleventh, fourteenth, sixteenth, were intercalar yeares; and the nineteenth year, made up the golden number. The eighth year was intercalar, because of the six odd daies, reserved from the yeares going before. These intercalar moneths were esteemed as but momentum Canon. temporis, a point of time: and in their civill computation had no use, neither did their judicatories judge in that time. The Iewes illustrate this Canon by this case. Reuben Illust. Scal. in can. Isag. lib. 3. In digestis Iud. cap. 1. Megillah. was born in the last day of the intercalar month Adar: Simeon was born the first day of the ordinary month Veadar. So that Simeon was but a day younger then Reuben. according to their ecclesiastical Computation; the question is, when must they enter to their inheritance? Simeon says, he must enter a month before Reu-ben, because Reuben was born in the intercalar month Adar, which was but momentum temporis, a point of time: The Iudges ordain, that Simeon should enter to his possession a month before his brother Reuben, in the ordinary month Veadar; because he was born in that month: but Reuben shall stay nine and twenty daies before he enter, that is; till the first day of the month( to wit Nisan) before he enter, because the month Adar which he was born in, was but momentum temporis, a point of time; and they judged no civill matter in that month. A Programme of the Hebrew calendar. Programma, signifieth a table so written, that it may be red by all men. Mensis.   Annus. Lat. Hebrew. Dies Tisri.   Mar. 31. 30 Nisan 1 21 1 {αβγδ}, vel festum       2 22 Hosanna 2 Tabernaculorum.   Apr. 30. 29 Iiar 3 23 Torah. 3         4 24 4 Gedaliae jeiunium. Tisri.     5 25 5   1 Reijcula. May. 31 30 Sivan 6 26 6 Kippurim. 2 Mobilis.     7 27 7 antzereth vel {αβγδ} festi. 3 Mobilis. jun. 30 29 Thamuz 8 28     4 Reijcula.     9 29     5 Mobilis. jul. 31 30 Ab 10 30   6 Reijcula     11 1     7 Reijcula. Aug. 31 29 Elul 12 2           13 3 Dies Nisan   Sept. 30 30 Tisri 14 4 Godalia. 1 {αβγδ}. Nisan     15 5 Pentecost. 2 1 {αβγδ}. 1 Mobilis.     16 6 3 2 {αβγδ}, 2 Reijcula, Oct. 31 29 Marches. 17 7 4 3 {αβγδ}. 3 Mobilis.     18 8 5 4 Purim. 4 Reijcula. now. 30 30 Casleu 19 9 9 5 5 Mobilis     20 10 Expatiē. 7 6 6 Reijcula. Dec. 31 29 Tebheth 21 11   7 antzereth, vel {αβγδ}. 7 Reijcula.     22 12           23 13       Ian. 31 30 Shebhat 24 14 Pascha.           25 15 Tabernacles     look in the second paragraph of this Section, what Reijcula signifieth. Feb. 28 30 Adar 26 16         27 17       29 Veadar. 28 18         29 19         30 20     SECTION. II. The places appointed for Gods Worship. THE places of Gods worship, were holy, Instituto& Canon. exemplo, By institution and example. 2. Exemplo said non instituto, By example, but not institution. The Temple of jerusalem was holy, by the commandement Illust. of God, and by example; because the Prophets Deut. 12. 5. and the Priests worshipped there; and Christ and his Apostles in the second Temple. By example, but not by institution, as their Synagogues; and {αβγδ}, their place of Prayer. PARAGR. I. Of the Temple of jerusalem. THE Temple was divided in three parts; the Court Canon. 1 of Israel, the Court of the Priests, and Gods Court. jeremy the Prophet, thrice rehearses these words; The Illust. Temple of the Lord, the Temple of the Lord, the Temple of the Iere. 7. 4. Lord; because the Temple was distinguished into three Courts. Turnibus in Varonem. So the Heathens Temples were divided into three Courts; the holiest was in the midst, called {αβγδ}, or Cella Dei, the Court of God: the fore Court of the Temple was called {αβγδ}, or the Porch: the last Court was called {αβγδ}, the inward part of the Church. Within the holiest of all stood the ark; There was 1 Reg. 8. 9. nothing in the ark, but the Tables of ston. Heb. 9. 4. It is said, all these were within the ark, the pot with Manna, the two Tables, and Aarons rod? {αβγδ}, in which, is expounded in the which Tabernacle, and not, in the which ark: Secondly, {αβγδ}, is Iuxta, near, as well as within. 2 Cor. 13. as Epiphanius takes it. Thirdly, De mensurie& ponderibus. they say, that in Moses time, all the three were in the ark, but in Salomons time, onely the Tables were in the ark: the Apostle there compares Moses and Christ together. The Apostle makes mention of one candlestick, but there were ten in the Temple. 1. Kings 8. 9. The ark was brought in, and there was nothing in it but the two Tables, which Moses placed there: which the History would not haue added, unless to note some change; so that in Salomons time there was nothing in the ark but the two Tables: but in Moses time, the Tables were there, with the Pot, and Rod of Aaron. In the holiest of all, the Lord did show himself in Canon. 1. his glory, to the high Priest once in the year; this place was called {αβγδ}, because it was necessary for him to go in there, to consult with the Lord, for the people. When the hight Priest entred into the holiest of all, Canon. he carried sundry things with him. First, P. Cunaus. blood; secondly, Incense; thirdly, smoke. He darkened the holiest of all, with the smoke Illust. of the Incense when he went in; for no man shall see the Lord Exo. 33. 20. and live. In the corrupt times they took an oath of the high Priest, when he entred into the holiest of all, least he should incline to the Sadduces. The form of the oath was this; We adure thee by him who caused his name to dwell in this house, that thou shalt not change any thing of that we shall say to thee. P. Cunaus. de rep. lord. There were two who presumed to enter within the holiest of all, who were not Priests: Pompey& Heliodorus. Pompey, when he came out of the holiest of all, being asked what he saw, answered; That the house was full of a cloud, and so it was; for, the Lrod dwells in a cloud, Psal. 18. 11. Therefore they slanderously gave out of the Iewes, that they were Nubicole, Worshippers of the clouds. Before that, Pompeyes Souldiers believed, that either Apis or jupiter Hammon, was worshipped in the holiest of all. The second, who entred into the holiest of all, not being high Priest, was Heliodorus, who was after ● Mac. 3. 37. struck with madness. In the holy place stood the Golden Altar, the Table Canon. of the showbread, and the candlestick. Vpon the golden altar they burnt the sweet perfumes, Exo. 37. 25. it was called altar suffitus, The altar of Incense▪ to signify how acceptable in the nostrils of the Lord is Christs intercession, and our prayers sweetened by it. Contrary to Revel. 8. 4. that, was that idolatrous worship, Et ipsi mittebant ad nasum meum foetorem, they sent a stink to my nostrils. The Ezek. 8. 17. Lord account all idolatrous worship, but a stink in his nose, which he abhors. The Incense altar had horns, signifying strength, whence answers were made to the prayers of the Saints. Revel. 13. 13. In the holiest stood the Table with the showbread, Canon II. on which were 12. loaves, representing the 12. Tribes; every loaf had a dish of frankincense vpon it,& there lay a pair of Princers by them, to pinch off the mouled from them, and the golden candlestick hung hard by. Here is God stipulating with his people from the ark; the twelve loaves represents the twelve Tribes standing before him continually; they haue the candlestick Exod. 25. 29. 30. 31. for the word to direct them; they haue the Incense dishes, signifying Christs intercession, particularly applied to every one of them; the Pincers signify the censures of the Church. In this place hung the golden Candlestick, but in the Exo 25. 31. Court of the Priests, were Candlesticks of Silver, 1 Chro. 28. 14 In the holy place were Candlesticks of Gold, but in the holiest of all, there was no Candlestick: The word of God is like fined Silver unto his Saints; but when they haue more and more experience of it, it is like fine Gold Psal. 19. 10. to them: but in heaven there shall be no teaching of the word there; For Christ shall give up the kingdom,( as Mediator) to the Father, 1 Cor. 15. In the Court of the Priests stood the brazen Altar Canon. III. An Altar& a Pillar differeth: a Pillar was of one ston, but an Altar of more. 2. Vpon a Pillar they powred oil onely, but on an Altar they sacrificed. and the Laver. The brazen Altar was called Ariel: that is, The lion Exod. 38. 1. Esay. 19. 1. of God; for even as the lion devoureth the flesh, so the Altar of God consumed the sacrifices. This Altar was called Gods Table: vpon this brazen altar, God had the Mal. 1. 2. burnt offering for himself, as it were, to dine and sup vpon. Psal. 50. If I be hungry I will not tell thee: the Chaldie Paraphrast, paraphraseth it thus; My sacrifices and burnt offerings I will not seek of thee to dine and sup vpon. Wee see, Iudges 9. That the Wine is said to cheer God in the drink offering: so may the sacrifices be said, to be meate to him. The fire which burnt the sacrifices vpon this Altar, Canon. came from heaven, both when the Tabernacle was erected, 2 Chron. 7. 1. and when the Temple was built: so the fire came down from heaven vpon Elias his sacrifice. God looks vpon Abel and his sacrifice. Aquila translates Illust. it, He set it on fire. this fire which was in the Tabernacle, 1 King. 18. 38. Gen. 4. 4. the Iewes hold, that it was taken up to the heaven again, when the second fire came down into the Temple. This fire was not in the second Temple: wherefore it is but a fable of the Iewes, that ieremy hide it in the ground, and that after the captivity it was found again. 2 Mac. 1. 19. The fire in the first Temple, was Divine divinus, altogether holy: the fire in the second Temple, was Divino humanus, humane-holy. For although it was kindled as our fire,( and came not from heaven) yet the Lord accepted of the sacrifices burnt by it, and it was still kept in, as the fire of the first Temple was: but the third fire which Nadab and Abihu offered, was humanus, human. The first fire, the Hebrewes calls Gneljona coelestis, heavenly: but this last fire, they call Zar, alienus, a strange fire. They instituted in the daies of Nehemiah by lot, a time Nehe. 10. 4. when the people should go forth to bring wood for fore to this Altar: This feast, Iosephus calls {αβγδ}, the joseph. de antiq. Iud. feast of wood carrying: these who offered their sacrifice here, had the wood and the salt for nothing. The Heathen were Gods Apes, in keeping in their vestal fire, which they say came from heaven: If it were put out, as it happened at Delphos,( the Temple being burnt by the Medes) it was not lawful to kindle it with any fire below, but the drew fire from heaven with a glass, and so kindled it again, as the Poet testigfieth. add quod arcana fieri novus ignis in aede Ovid in lib. fast. Dicitue,& vires flamma refect a capit. That is; add, How tis said, that in the privy Romes New fire is made, and strong the flamme becomes. When the Kings of Persia died, the holy fire was put out; but when our King, the Lord Iesus Christ dyed, the sun in the Firmanent was black, and put out as it were. The Priests, after they had offered the sacrifices vpon the brazen Altar, then they offered Incense vpon the golden Altar; And the people stood without, praying and Luk. 1. 21. waiting, in the mean time, when he should come forth. So Iesus Christ our great high Priest, hath offered himself once a sacrifice for us vpon the brazen Altar, the cross; and is now at the Golden Altar, interceding for us: he cannot then be sacrificed again( as the Papists would) therefore we that are standing without, let us look shortly for his coming again. The faithful haue waited for three sorts, of Christs his coming; First, for his coming in the flesh: secondly, for the Mar. 15. 43. Acts 1. 4. Rev. 22. 20. coming of his Spirit: and thirdly, for his coming to glory. None might go to the golden altar to offer Incense, but he who might go to the brazen altar to offer sacrifice; therefore none may be a Mediator of intercession, but he who is a Mediator of redemption: if Vzzia had been a Papist, he might haue had good shift for himself, that he was a Mediator of intercession at the golden altar, but not of redemption at the brazen altar. There were sour, who dishonoured this brazen altar most. First, Ahaz, who caused to remoute it out of the 2 King. 16. 10. own place, and set the altar of Damaseus in place thereof the second, were those who killed Zachary, not far Luk. 11. 51. from the altar. The third was P. Canaus. Iannes, the predecessor of Iaddus, the high Priest, who slay his brother josuah, and sprinkled his blood vpon the altar. The fourth was pilat, who mingled the blood of the Gal●●aeans, with Luk 13. 11. their sacrifice vpon this altar. In this Court of the Priests flood the brazen Laver, which was made of the womens brazen Lookin-glasses: Exod. 38. John( Rev. 4. 6.) alludes to this, when he says; I saw a Sea of glass before the Throne. When the Priests 1 Kin 7. 38 2 Chron. 4. 26. and the people were multiplied, Salomon made ten Lavers, to wash the sacrifices, and another great vessel to wash the Priests: so in the Tabernacle, there was but one candlestick; but in the Temple there were ten because it was much more spacious, it behoved to haue more lights. In the dayes of Moses, the yeares of the Levites, when they entred top their office, were reckoned from twenty five to thirty. but in the dayes of David, the people increasing, the Levits would not haue 1 Chro. 23 6. sufficed; therefore David changes the time of their entry, into twenty yeares. So, there were but two Silver Trumpets in the Tabernacle, but there were an hundred and twenty Priests sounding with Trumpets in the Temple. In the outward Court,( where the women worshipped) Canon. III. stood Gazophylacium, or Corban, the Treasury, which Luke 31. 4. is called {αβγδ}, The gifts of God, because it contained the gifts offered to God. The Iewes called it Kupha schel tzedaka, area iustitia, the chest of alms( for they called their alms their iustice, Math. 6.) Talm. lib Tehilin. and the Hebrewes say, that it had written about it, this Proverb of Salomon,( The gift which is given in secret, pacifieth wrath:) teaching them, that they should not Pro. ●1. 14. Math. 6. 2. blow a Trumpet as the pharisees did when they gave their alms, but secretly convey it into Corban, or the treasury. The second Temple in outward glory, was far inferior Canon. to the first Temple. The gift of prophecy, and urim and Thummin were in the first Temple; but in the second Temple, nothing for a long time, but Bathcol, fisia vocis, an Echo was heard. In the first Temple they had the holy oil, which anointed the high Priest: but in the second Temple they wanted it, and the high Priest was called, Vir multarum vestium, The man with the many clothes. In the first Temple was the holy fre, but not in the second. The first Temple was but once polluted; but the second Temple was thrice: first, by Antiochus; secondly by Pompey; thirdly, by Cassius, and yet, The glory of the second Temple, was greater then the glory of the first. hag. 2. 10. The first Temple was destroyed fore three sins( Buxtorf. de abbrev. say the Iewes) for Idolatry, Incest, and shedding of Innocent blood. But the second Temple, they say, was destroyed, Propter shinnath chinnam, odium immeritum, vndeserved hatred; and because this sin is not yet expiat, therefore they say the building of the second Temple is deferred; but they forget the crucifying of our Lord, which was the cause why there was, not a ston left vpon Luke 21. 6 a ston in it. How differed the Temple of jerusalem from other Quaest. Temples? Locus, a place, is considered two manner of ways: Scotus 1. Locus vt locus, a place that isd only a place, & locus vt sic, a place in such a respect,( as the schoolmen speak.) The Temple of jerusalem was Locus vt sic, that is, it was Medium divini cultus, A mean of Gods worship: it was a part of their ceremonial worship, and a type of the body of Christ, as he says himself; Destory this Temple: John 2. 19. therefore they were bound to set their faces towards it when they prayed. Our Temjples are but Loci vt Loci, 1 Kin. 8. 48. Dan. 6. 10. they are not a part of the worship of God, nor types of the body of Christ, neither are we bound when we pray to set our faces towards them. they are called places of Prayer onely, because the Saints meet there, and if the Saints meeting were not in them, they were but like other common places. The Temple of jerusalem sanctify dthe meeting of the Saints, but the meeting of the Saints sanctifies our Temples; they might not buy nor sell in the Temple of jerusalem, because it was the house of Prayer: the moral reason obliges us now, no man may buy nor sell in our Temples, because they are houses of Prayer. paragraph II. Of their Synagogues. THeir Synagogues were holy places by example, but Canon. not by command. They are called Mognade El, Psal. 74. 8. which Aquila translates SDynagogae potentis, the Synagogues of God; then it may seem, that they were commanded by God? It is generally held, That the Synagogues were not in jerusalem, till after the captivity. 2. If the Psalmist speaks there of the SDynagogues, then they may be called Gods Synagogues, because the Lord approved them, although he copmmanded them not. The Synagogues were ordered in most things, after Canon. the manner of the Temple. In their situation; for, as the Temple stood vpon a Illust. 1. hill, so they set their Synagogues in the high? st place of the town and for this they alleged Pro. 8. 2. wisdom hath built her Palaces vpon high places. In the Temple there was the high Priest, and his Sagan, or second high Priest: so in their Synagogues they had {αβγδ} Sosthenes; and sometimes a second joseph. de antiq. Iud. Ruler, as Crispus, answering to the second Priest, Sagan: They had Scribes who taught in their Synagogues, as the Priests taught in the Temple. They had in their Synagogue, Scheliah tzibbor Minister Synagogae, The clerk Luk. 4. of the Synagogue: as he who delivered the book to Christ; these answered to the Porters in the Temple. In the Temple, the Court of the Priests was distinguished from the Court of Israel. The Court of Israel was distinguished again, into the Court of the men, and the Court of the women. So in their Synagogues, the teachers sat by themselves; the men sat by themselves in ranks, one above another: And james seems to allude to this form; If there come a rich man, ye bid Iam. 2. 23. him sit up higher: if a poor man, ye bid him sit down lower: the wome sat by themselves. Zac. 12. 12. the women sat by themselves. As in the Temple, the peoples faces were towards the ark, so in the Synagogue they had an ark, wherein they keep the book of God, and the peoples faces were towards it. As no man might carry through the Temple any vessel or burden. Mark. 11. 16. So no man might carry through the Synagogue a burden or vessel. There was great devotion required of them, who entred Canon. into the Synagogue to worship. They wrote above the doors of their Synagogues, Illust. Psal. 118. 20. Buxtorf de abbren. Haec est porta Domini, justi intrabunt eam, This is the gate of God, the just shall enter in thereat. And again, Precatio sine intentione, est sicut corpus sine anima: Prayer without intention, is as a body without a soul. paragraph III. Of their place of Prayer. THey had a place wherein they prayed onely. Canon. 3. Epiph. tom. 2. lib. 3. c. 80 It was a place, different from their Synagogues and Confir. 1. the Temple. In it they prayed onely; in their Synagogues they prayed, and interpnted the Scriptures; in the Temple they prayed, interpnted the Scriptures, in the Temple they prayed, interpnted the Scriptures, and sacrificed. This might properly bee called an oratory. Their Synagogues were onely within the cities, but these places of Prayer were without the cities, Acts 16. 13. The Synagogue was reckoned a more holy place by the Iewes, then the place of Prayer: for in their Synagogues they might do no servile work, they might make no reckonings in them: Epiphaom. 2. l. 3. but in their house of Prayer, after the Prayer was ended, they might do any civill work. He to whom the {αβγδ}, or house of Prayer belonged, was called Drus. in prat. Pomarius, a seller of apple; and his inscription, was this, Pomarius à {αβγδ}, the Apple-seller over-seer to the oratory. The learned think, that he was called Pomarius, because the sold apple in it. Ade. Turn. advers. l. c. 19. The Iewes used to give alms, and the poor using to come there to receive their alms,( because they were hated of other people) they dwelled there as in Hospitals: therefore this name Proseuche degenerate, and they thought basely of it. In which sense juvenal takes it, when the saith, satire 5. In qua te peto Proseucha. The oratory. hospital wherein I seek you. paragraph IIII. Of the Temples built without jerusalem, neithe holy by example nor institution. GOD expressly commanded, that there should be no Canon. Temple built for his Worship, but in the place Deut. 12. which he should choose. There were two Temples built without jerusalem, contrary to Gods ordinance; the Temple of Samaria, and the Temple of Heliopolis, in Egypt. The occasion of the building of the Temple of Samaria, was this: P. Cunaus. de rep. Iud.& Scal. in Eusch. Manasses, the son in law of San-Ballat, affecting to be high Priest in jerusalem, and being refused, his father in Law built a Temple vpon Mount Garizim, and made him the high Priest of it: there they erected a false worship, and separated themselves from the Church of the Iewes. Hence it was, that the Iewes so hated them, and they the Iewes. sirach. 50. 25. There be two manner of people Syrac. 50. ●5. that mine heart abhorreth, and the third is no people; they that sit vpon the mountain of Samaria, the philistines, and the foolish people that dwell in Sichem. These that sat vpon the mountain of Samaria, were the Cutthaeans, a people that were brought out of Assyria into judaea, by Salman-assar, they worshipped God, and the Idols of the land. The seond, were the philistines, who were mere Pagans. The third, were the Sichemites, who fled away with Manasses, out of jerusalem into Samaria. The Samaritans hates the Iewes also: for Iosephus joseph. l. 1. c. 1. testfies of them, when matters went prosperously with the Iewes, they said then, they were come of Abraham. But when the Iewes were under the cross, then they used to derive their pedigrees from babel, and other Nations. joseph. l. 11. cap. ult. In the daies of Ptolomaeus Philomater; Sabbaeus and Theododstus, two samaritans, kept a disputation at Alexandria, against Andronicus, and other of the Iewes, for Graizim, and they for the Temple of God, which stood vpon Mount Moriah: both parties swearing by God, to bring proofs of their assertion out of the Law. The Iewes brought for them; first, the Law of God; secondly, the continual succession of their Priests; thirdly, the Kings of Asia sent gifts to it, and acknowledged it to be the Temple of God. The samaritans could allege for themselves nothing,( and what marvel; For they worshipped they knew John 4. not what:) Therefore the King adiudged them to die, as De bello. Iudacie●. Iosephus testifies. Tom. 1. ad annum Christi, 31. Baronius laboureth to prove out of this Story, that succession is the mark of the Church, against heretics and schismatics; because they proved the Church of jerusalem to be the true Church by succession onely: but Iosephus sets down the distinct arguments, whereby they proved their Church to be the true Church. he leaves out the principal argument( the Law) and argues onely succession: local succession without the truth, is nothing. Christ ( John 4) ends this controversy, telling the woman of Samaria, That neither in this mountain, nor at jerusalem, men should worship, &c. paragraph V. Of the Temple of Heliopolis. THE occasion of the building of this Temple, was See before in {αβγδ}. this: Onias the fouth, being put from the high Priest-hood by Antiochus, comes to Egypt, and there built a Temple in Heliopolis, misconstruing the place of the Prophet Esay, taking Cheres the sun, for Heres Esa. 19. 17. Destruction. It was not lawful for them to build a Temple in Egypt, for God expressly forbade them, to go back again Exod. 13. to Egypt. Of these two Temples, the samaritan was the worst: for it as heretical altogether; it acknowledged not jerusalem at all, and the Iewes held them execrable: but the Temple of Heliopolis was not idolatrous, nor heretical, they kept the substance of the true worship with the Iewes; they sent gifts to jerusalem yearly, but they were schismatical. jerusalem was holy, Et materialiter, materially; & formaliter, formally: Helio polis was holy Materialiter, said non formaliter: their sacrifice was not acceptable, because it was in the wrong place; but then it was not to a false God. But the Temple of Samaria, was neither holy materialiter, nor formaliter: the substance of the worship in it, was idolatrous. The Church of the Iewes worshipped God, entirely, and in unity. They worshipped God; this distinguished them from the Pagans, who are not of the Church. They worshipped God entirely: this distinguished them from the Samaitane heretical Church. They worshipped God in unity: this distinguished them from the samaritan heretical Church. They worshipped God in unity: this distinguished them from the schismatical Church of Heliopolis. SECTION. III. Of the persons appointed for Gods worship. GOD would haue select times and places appointed Canon. for his worship, so would he also haue select persons to minster in his worship: Take the Levites for all the first born of the children of Confir. Num. 3. 45. Israel, and the cattle of the Levites for their cattle, and the Levites shall be mine. The Priests, before they were admitted to Gods service, Illust. behoved to be of perfect age, and then were admitted by a solemn ordination. paragraph I. Of the ordination of the Priests. THE ordination of the Priests, was instituted by Canon. God, with solemn and significative ceremonies. No man takes this honour vpon him, but he who is called Confir. as Aaron. So, To fill the hand of the Priest, was to consecrate Heb. 7. him. It was their custom that day, that the Priest was ordained, Illust. 1. they took the flesh of the sacrifice, and put it in his hand; to signify, that he had power then to sacrifice: Numb. 3. 3 and from that custom it is, when wee ordain a Minister, we give him to book of God in his hand, to signify, that now he hath power to teach the word of God. This filling of the hand, is usually called consecration: the Greekes The Hebrews, Chanuch mitiatio. translate it {αβγδ}, perfection, because the Priest was then authorised to do his office. And this word, Hebr. 7. 28. is applied by the Apostle to Christ, who was persited for ever, as our high Priest. This filling of the hand shows, that none might minister before the Lord, unless these things were put in his hand; 1. Kings. 13. 13. Whosoever filled the hand of the roboams Priests, he was a Priest sufficient enough of the high places. This phrase of filling of the hand, is applied to the Priests of jeroboam: likewise, this lets us see, that there may bee some outward form of calling in the Popish Church, and that the first reformers of our Religion, who had their calling in Popery, needed not a new extraordinary calling. paragraph. II. Of the high Priest. THE high Priest was a type of Christ in five things. Canon. First, in his person; secondly, in his anointing; Illust. thirdly, in his apparel; fourthly in his marriage; fiftly, in his death. In his person, there must be no blemish in him. Hegesip. l. 1. excid. Iud. Hegesip. Levit. 1. tstifies, how Antigonus cut off both Hircanus his ears, tha the might be high Priest no more; if the case should fall out otherwise, and the Iewes should recover their liberty again. Scal. in l. trihar. They would admit none to be high Priest, who had a blemish in his body; yet they admitted him to be a high Priest, who was a Sadduce, and denied the immortality of the soul: this was in corrupt times. Antonius the Anchorite, cut off his own nose, that he should not bee chosen Bishop vpon this ground. Hece is that question; Liceat ne seipsum admutilare. Senec. 4. declam. The Heaten observed this also in their high Priests: when the Temple of Vesta was burning, Metellus the high Priest, ran in to save their Paladium, he loseth his eyes in the fire; he was not permitted to bee high Priest any more for that: If they would haue no blemish in their sacrifice, far less in their Priest. In his anointing: when the Priests were first ordained, II. all were anointed, Numb. 3. 3. But when the order of the high Priest was once settled, onely the high Priest was anointed: therefore Aristoblous the high Priest is called the anointed of the Lord, 2. Maccab. 1. 10. Aliter in constituta Ecclesia, aliter in constituenda; It is one way in a settled Church,& other ways in a Church not fully settled. During the second Temple, the oil which anointed the high Priest, was wanting; therefore Rabbi Salomon. Levit. 26. the high Priest in the second Temple, was called, Merubba begadim, multiplicatus vestibus, The man with the many clothes: They called him not, The anointed of the Lord, but, the man with the many clothes: because he had five things peculiar to him, which none of the rest of the Priests had; his Breast-plate, his Ephod, his plate of God, and his Pallium, and cloak. In his apparel, he was a type of Christ: his crown signifieth III. his kingly office; his urim and Thummim, signified his Priestly office; and his Bells, his prophetical office. So christ is seen by Ezechel, walking amongst the midst of the Angels, as a King: clothed in white, as a Priest; and an Inke-horne hanging at his girdle, as a Prophet: as a Priest he wore a mitre; amongst the heathen, the Auguties had their Lituus, like a thrown Turbet; The Emperours had their Paludamentum, their rob royal; and the Kings had their Diadem, or crown. Thou art the holy one of God: Here is an allusion to the Mar. 1. 24. high Priest, who had, Holinesse to the Lord, written vpon his forehead; therefore he was called, The holy one of God. Christ our high Priest, is that they one of God. This golden plate, was called {αβγδ}: none might wear it but the high Priest, in the day of expiation: therefore Hegesippus and Epiphanius are mistaken, who think, that Hegesippus. james the Apostle wore this ornament, which was proper onely to the high Priest; and so is Eusebius mistaken, who holds him to haue been the high Priest, because he wore a linning stolen; then every Priest had been an high Priest: for during the time of their service, they were bound to wear linning; and out of their service, wollen clothes. Ezek. 49. 17 It is to be marked, that our Lord choose none of the Tribe of Levi to be his Disciples; signifying to us, that he was to abrogate the ceremonial Law. The high Priest did two things, {αβγδ}, Things which pertained to God:& {αβγδ}, And things which pertain to vs. The things which he did from God to us, were represented by his urim and Thummim: the things which he did from us to God, were represented by his breast-plate, carrying the twelve stones vpon it. PARAG. II. DIATR. I. In what order the stones were set in the Breast-plate of Aaron. THE Broughton, in his translation of places of the Scriptures. twelve patriarchs were set in Aarons breast-plate, not according to their generations, but according to their births; that is, the free womens sons were preferred to the handmaides sons, although some of them were younger. Sometimes the Tribes are numbered according to their age, Gen. 33. Secondly, sometimes by the nobility of their birth: as, Exod. 28. Thirdly, by the order Num. 2. 3. of grace, as judah is first set in the camp. Fourthly, by the order of History, as Sem before japhet, Genesis 10. Fiftly, the number is onely considered without the order, as Revel. 21. For the last is first there, and Dan is omitted. A Programme of Aarons Breast-plate. Exo. 29. 10. The stones were set vpon the breast-plate of Aaron: according to their births. REVBEN. SIMEON. LEVI. Lea. Odem. Pitdah. Bareketh. Sardius. Topazius. Smaragdus. IVDA. ISSACHAR. ZABVLON Nophech. sapphire. Iabolom. Chalcedon. sapphire. Iaspis, vel Sardonyx. joseph. benjamin DAN. Rachel. Shoham. Iaspech. Leshem. Beryllus. Onyx, vel Iaspis. Hyacinthus. NEPHTALIM. GAD. ASSER. Bond-women. Shebo. Tarshish. Achlemah. Achates. Chrysolite. Amethyst. Amongst the six Tribes, who blessed vpon the Deu. 27. 11. Mount Ebal, Reuben is not numbered with them: for he lost his privilege of dignity, and birth, and is set amongst the six cursers; therefore amongst the cursers he saith, Cursed is he who lieth with his Fathers wife: he as a Deu. 21. 20. Priest of the family should haue blessed, but now he curses. Some deprive themselves both of the priority of birth, and of grace, as is seen in Esau, and Reuben. PARAGR. II. Diatriba II. How the high Priest wore his girdle, and what it signified. THE high Priest wore his girdle about his paps, and not about his middle. Ezech. 44. 18. He shall not be girded about his sweeting places. jonathan, the Chaldie Paraphrast, paraphrases it thus; Chaldie Paraphrast. He shall not be girded vpon his loins, but vpon his heart: therefore we see, Revel. 1. 13. That Christ is said to be Girded about his paps; to signify the great sincerity and verity which was in his herat: for he was girded with a girdle of verity about his heart. So Revel. 15. 6. The Angells are brought in with their girdles about their paps; to signify the best estate of their Pastors, coming nearest then in sincerity to Christ: but before in the first age of the Church, they wore their girdle about thrie middle; the more spiritual that they become, their girdle went the more upward. PARAG. II. Diatriba 3. Of the clothes which the high Priest were, when he entred into the holiest of all. WHen the high Priest entred into the holiest of all, he was clothed, first, with linning breeches next his flesh; secondly, a linning coat; thirdly, a linning girdle; fourthly, a linning mitre: These he put vpon him, when he made reconciliation for the Church, in the most hopy place: and having finished his service, he laid those clothes aside there, and never wore them again, but left them there, Levit. 16. 4. 23. These by the Iewes were called Bigde labham, albae vestes, white clothes, but the clothes which he were in the holy place that day, were called Bigde zahabh, vestamenta aurea, Golden clothes, not that they were all of gold, but because they were finer then the clothes which he wore when he went into the holiest of all. The high Priest laid aside all these ornaments, when he entred in the holiest of all; which signified his prophetical, Kingly, and Priestly office; and to signify Nota. 1 Cor. 15. to us, that at the latter day, Christ shall give up his kingdom to the Father: he shall no more then teach his Church, or intercede for her as Mediator, or rule her as King. He was a type of Christ in his marriage. He might not mary a widow, a Whore, or a divorced Woman, but onely a Maid. They shall not take a wife that is a Whore, &c. Levit. 21. 7. He might not mary a widow, because he got not Illust. her first love; Revel. 2. 4. The angel speaking to the Church, seems to allude to this, when he saith, Thou hast left thy first love. He might not mary a divorced woman, because he got not her just love; for although men were permitted civilly to mary them; yet Christ teacheth, that it was permitted to them, for the heardnesse of their hearts. He might not mary a Whore, because he got not her onely love; he might onely mary a Virgin. Christ will haue of his Church her first love, just love, and onely love: therefore Psal. 74. the Church is called his Turtle-doue; for as the Turtle-doue hath but one Mate, so the Church must haue God onely for her love. He was a type of Christ in his death, he who killed a V. man negligently, fled to the city of Refuge, and stayed Numb. 35. 25. there until the death of the high Priest,& then he was free: Iesus Christ by his death frees us, and sets us at liberty. The high Priest had sundry things common to him, Canon. with the rest of the Priests. There behoved to be no blemish in him, so neither Illust. in them; when they served in the Temple, it was lawful Levit. 21 7. for none of them to serve bare-headed: so likewise the Flamines among the romans, served with their heads covered. So they served barefooted in the Temple. The Lord said unto Moses; Take off thy shoes, because the place where Exod. 3. 5. thou stands is holy. targe. jonathan. Hence they gathered, that they were to stand barefooted in the Temple, because the place was holy. So the Priests of India served barefooted, therefore they were called {αβγδ}, barefooted, and Scal. in Eus. not {αβγδ}, naked children, as Eusebius reads it. The high Priest had this second high Priest, who ministered Canon. for him, when he could not minister himself. 2. Kings 18. Serajah the high Priest, and Zephaniah the Confir. second Priest. The second high Priest was called Sagan: So he who Illust. was next in the Church of Constantinople to the Patriarch, was called {αβγδ}, the Primore. Iosephus de bello. iud. c. 8. testifies, that one joseph, to son of Ellem, discharged the high Priests office for him, when as Mathias the high Priest was polluted by a nocturnal pollution, that he might not serve as high Priest, then his Sagan, joseph suplied his place. These who had this gonorrhea, were said by modesty of speech, {αβγδ}, to haue some disease in the body. How is it said, that Annas and Caiaphas were high Priests Luk. 3. 2. for that year? Causab. contra Bar. Annas was high Priest when Christ was born, Caiaphas was high Priest when Christ was crucified; when Caiaphas was the high Priest, Annas was his Sagan, or second high Priest; for they could not both enter into the holiest of all at once, but they changed by courses. So before, under the Greeks, the Priest-hood was much altered; as under Antiochus, from Onias to Iason; from Iason to Menelaus his brother. But was not the Priest-hood changed now, when they endured Priests but for a year? There are in government five things; first, Potestas: secondly, Ordo: thirdly, Modus: fourthly, Titulus: fiftly, Vsus. Potestas, is when there is a power commanding; Ordo, when there are superiors and inferiors: these two are essential in government, they being taken away, government cannot stand: Modus may bee changed 9as here,) for before the Priest-hood continued for the Priests life-time, but now it lasts but for a year. The title is changed; by the Law it was by succession, now it is by the election of the romans: the use is changes, first it was well administered, now it is corruptly used. As the waters of Nylus run so many hundred miles, a pure and clear water, yet when it comes nere to the Mediteranian Sea, it begins to grow brackish, and somewhat Salt, at last it fals into the Sea, and loseth the name: so the glorious Priest-hood, which continued so many hundred yeares, begins now to grow brackish and corrupt, and shortly it is quiter abolished. How is it said in Mar. 15. 1. The high Priests consulted? then it might seem, that there were more high Priests at once? We must distinguish betwixt the high Priests by way of excellency, and these high Priests; for the twenty-four orders of the Priests, which David appointed; every one 1 Chron. 24. 10. of these ranks had a ●hiefe Priest, and of these the Evangelist meaneth. PARAGR. II. Diatriba 4. Of the four and twenty Orders of the Priests. DAVID instituted four and twenty Orders to serve Canon. in the Temple by course. Luk. 1. Scal. Canon Isagog. calls these {αβγδ}, courses; the Hebrewes calls them, Mognadim stationes, stations. Iosephus calls them {αβγδ}, fellowships: in every course there was five hundred Priests, and their course lasted from sabbath to sabbath. The chief of every one of these courses, were called {αβγδ}, high Priests: and the Hebrewes calls them Roshe aboth, the chief of the family. Scal. Can. Isag. l. 3. Talm. l b. Meghillah. One course might not take the course of another; for they had an ancient Canon, Every Priest or Levite who shall intrude himself in antohers place, let him die the death. PARAGR. III. Of their Sacraments, and first of Circumcision. CIrcumcision was the seal of the Covenant, to the Canon. people of God. Gen. 17. 10. This is my Covenant, which ye shall keep between Confir. me and you. Circumcision was instituted by God the eight day. Canon. Gen. 17. And every male child of eight daies old among Confir. you, shall be circumcised. The Hebrewes understand the eight day, not full eight Illust. daies, but six full daies, hence they say, that Dies leg is non est à tempore ad tempus, The daies of the Law are not from time to time: that is, Non est à pleno tempore, that is, Not from a full time: So wee say, Christ rose the third day, when he lay not three full daies in the grave; so we say, one hath a Tertian Ague, when the disease keeps him but one full day. Luke 2. 21. But when the eight dayes were fulfilled, they came to circumcise the child? This is understood, De tempore current, said non completo, The current time, but not complete; that is, the eight day beginning, but not fulfilled So Deut. 15. 4. At the end of the seven yeares: he means not when the seven yeares were complete, for the rest began in the beginning of the seventh year; so that is better translated in the end of seven yeares, then after the end of seven yeares: ( Min) is put for ( Beth) that is, one preposition for another: as Deut. 3. 3. Psal. 62. 30. Circumcision being the seal of the Covenant, it was a a fearful thing to renounce it. Antiochus persecuted the Iewes very hotly, and tried 1 Maccab. them to be Iewes by their Circumcision; they to conceal their judaism, caused to draw their foreskin: and the Apostle, 1 Cor. 7. 18. alludes to this form; Art thou circumcised, draw not the foreskin. This might be done by Art, Epiphan. cont. hares. Epiphanius testifies. The Egyptians, after the death of joseph, neglected circumcision, for the hatred which they had against the Israelites, and the israelites living in Egypt, neglected it also; therefore josuah calls this Opprobrium Egypti, the Iosua 5. 9. shane of Egypt, when he circumcises them at gilgal. Secondly, when they denied circumcision; this was 1 Mac. 1. 16 called Opprobrium Antiochi, the shane of Antiochus. judaeus {αβγδ}& Iudaus {αβγδ}. Thirdly, when they were circumcised in the flesh, but not in the Spirit: this was called Opprobrium judaei, the shane of the jew. Fourthly, when they were circumcised in the flesh, and in the Spirit, it was called Laus judaei, Rom 2. 26. 27. 28. the praise of the jew. Why did the Christian Iewes draw their Praepuce in the Apostles daies, seeing there was no danger of persecution, 1 Cor. 7. 18. as in the time of Antiochus? When they were converted from judaism to christianity, there were some of them so ashamed of their judaism, that they could not behold it; they took it as a blot to their christianity: or the meaning of the place may be, that they should not be discontented that they are Iewes; providing, that by faith they embrace Christ: for, There is no difference betwixt jew and gentle 2 Cor. with Christ. Circumcision to them, was a sign of the mortification Canon. of the old man. Therefore these are not circumcised do the rightend, who circumcised themselves, either for fear, as easter 8. 17. Many became Iewes. The seventy translates it, Many were circumcised: or for covetousness, as the Sichemites; Gen. 34. 22. or for credit, as the Egyptians and Edomites. The Prophet ieremy calls these Circumcisos in Praputio, that is; jer. 9. 25. although they be circumcised in the flesh, they are still in their Praepuce, and uncircumcised before the Lord. They were cut off from the people of God, for the Canon. contempt of circumcision, and not for the want of it. Genesis 17. 14. He who circumcises not himself, shall be Confir. cut off. Therefore the Iewes who bury their Infants( who die before the eight day) before the door of their Synagogues, and not with the rest, mistake this place: and so do the Papists, who think all Infants not baptized, to be secluded from the kingdom of God: he who de●iseth Ezec. 28. his circumcision, shall die the death of the uncircumcised. So he who contemns his baptism. It was a good decree of the council of Concilium secundum Canon 34. 35. Backara, which ordained that those who despied their baptism, and dyed; and those who hanged themselves, should be butted together, as both guilty of soul murder. Vpon this necessity, there were some who baptized them after they were dead, and put the sacramental bread in their mouth, as their viaticum. When they circumcise their child, they Exod. 4. 25. call him sponsum sanguinum, a husband of blood:& they apply the words of Zipporah to him, Thou art a bloody husband: because that day they hold, that the child is married to the covenant; and they expound, Teligit pedeseius: that is, She hurt, membrum virile eius; as, Touch not Psal. 105. 15 my anointed, that is, hurt them not: and his feet they take, Promembro virili, a mans yard; as Esay, Pilus pedum, id est, Esa. 7. 20. pudendorum: so the Chaldie Paraphrast, paraphrases the place. When they circumcise the child, they set a voided chair for Elias, misapplying the words of Malachy; Behold, Elias Mal. 4. 5. shall come as a witness: and so they call vpon Elias. mark how God in iustice plagues them, calling upon Elias, because they mocked our Lord, and said; He calls Math. 26. vpon Elias. They had witnesses in their circumcision. Canon. Esay 7. Take unto thee faithful witnesses. This witness Confir. was called Sandak, susceptor pueri,& per Synecdochen, Baa● beareth, Dominus foederis, Lord of the Covenant, who promised in the childs name also. Circumcision had sundry periods of time in the Canon. Church, which are to be observed. Scotus marks well the periods of circumcision; Illust. the Scotus. first period was, from the institution of it, to the time that Christ was baptized; all this time it was Sub praecepto, under the Law: and it was Necessaria& utilis, necessary and profitable: the second period was, from the baptism of Christ, until the promulgation of the gospel, go teach all Nations, baptizing them. In this period, Math. 28. it was utilis said non necessaria, profitable, but not necessary: the third period, from the promulgation of the gospel, to the destruction of the Temple,( which was the wardrobe of the ceremonies.) In this period, it was Licita said non utilis, lawful, but not profitable: the fourth period, was from the destruction of the Temple, or rateher from the council of the Apostles until now; then it was altogether Illicita, unlawful: then it was concision, Phil. 3. 2. 3. and not circumcision. In the first period they might onely circumcise; in the second period, circumcise& baptize;( for they had yet more regard to circumcision then to baptism:) in the third period they baptized and circumcised,( now they had more regard to baptism then circumcision:) in the fourth period, they onely baptized. First, as Scotus speaks, it was Sub praecepto, said non sub consilio: under the Law, but not under the council: then it was Sub consili●, said non sub praecepto, under the council, but not under the Law. When it was arbitrary; 1. It was Necesse esse, needful to be: 2. It was Non necesse esse, not needfll to be: 3. It was Necesse non esse, no ways needful to be. paragraph IIII. Of the Passeover. THE Passeover was a Sacrament, sealing to them Canon. their spiritual deliverance by Christ, and their temporal deliverance out of Egypt. Exod. 12. 14. And this day shall be unto you for a memorial, Confir. and ye shall keep it a feast to the Lord. In the preparation to the Passover; first Scal. in Proleg. de emend. temp. they had Illust. Inquisitionem fermenti, The searching out of the Leaven, vpon the fourteenth day of the month, from the sun rising to the fourth hour. Secondly, they had Exterminationem fermenti, The rooting out of the Leaven, from the fourth to the sixth hour; in this time they cast in out of the house, and burns it from the midday; not onely the use of it is discharged, but also the very looking vpon it. Last, they had Exsecrationem fermenti, the cursing out of the Leaven: and they say, Omne fermentum quodcunque, hic est in potestate mea, quod neque vidi neque abolevi, nullum esto, tanquam pulvis terrae aestimator: All the Leaven whatsoever is here in my power, which I neither saw nor haue put away, let it be nothing, and let it be esteemed as the dust of the earth. All the time of this seast, they name not this word, Lechem, Bread, least hey should stir up in their children a desire to leavened Bread;( for they used no Bread ordirnarily but leavened bread:) Elias Levita. So when they speak of a Sow, they call her Dabar achar, another thing: the Greeks express it better, {αβγδ}, And unhappy thing: This they do, lest naming the word Sow, their children should long after Swines flesh. As they had a diligent search, to find the Leaven before the Passeover, to cast it out, not to look vpon it, and to count it execrable which they had not found, and not ot name it once: so we should purge out the old Leaven, when we are to eat our Passeover, wee should detest it, consume it, and not let it once bee name amongst vs. The Heathen, before they were admitted to the mysteries, Causab cont. Baron. they did five things to them: the first, was Purgatio communis, the common purgation: secondly, Purgatio reconditior, more inward: thirdly, {αβγδ}, when they might stand and behold the mysteries a far off: fourthly, Initiatio, when they were partakers of the mysteries: fiftly, they were called {αβγδ}; that is, Perfect in the mysteries of the Gods. Dionysius distinguisheth the whole action of the receiver in three parts: first, {αβγδ} Purgatio, a cleansing: secondly, {αβγδ} initiatio, a beginning: thirdly, {αβγδ} consummatio, a perfection. When they first received the Sacrament, it was called initiatio; when they came to the full knowledge of the mystery of the Sacrament, it was called consummatio. PARAG. IIII. Diatriba 1. Of the place where they eat the Passeover. THE Passover was eaten at home in their private Canon. houses. Where wilt thou that we prepare to eat the Passeover, and Confir. they went to an vpper chamber. Mat. 26. 17. When they killed the Passeover, they sprinkled Illust. the blood of it vpon the Altar; but they were to eat it at Exod. 12. Levit. 7. 6. home in their houses: The most holy things were eaten in their private houses at jerusalem. PARAG. IIII. Diatriba 2. Of the number which did eat the Passeover, and how many Suppers concurred together. THere were no fewer twelve who did eat it, as Canon. Chrysost. Christ and his twelve. They used also to join twenty together, and then they were called the children of the Socitie. At the Passeover they had three Suppers concurring Talm. lib. haahavo. Drus. in prat. Scaliger in emend. temp. together; First, their common supper, with which the Passeover was joined, and this was the second Supper: the third, called {αβγδ}, or dimissory Supper. Christ instituted the Evangelicall Supper after the Dimissory supper, as is proved out of matthew, in the twenty six Chapter. The Christians had their {αβγδ}, or love-feasts: and at the first they joined it with the Lords supper also, in the primitive Church. PARAG. IIII. Diatriba 3. Of their common Supper, with which the Passeover is joined. THE Master of the family in the first Supper, takes Canon. 1. The master of the family, doth 3. things: breaks, blesses, and gives. Drusius in prater. bread and breaks it; therefore he is called Botzeang, fractor, a braker: and Bagnal tzegnuda, Dominus convivij, The Lord of the Feast: he gives no less to every one who sit at Table then an olive in quantity, and to none greater then the bigness of an egg; This was in time of the Passeover. Secondly, he blesses it, and says: Blessed art thou, O Talm. lib. haahara, id est, precum. Lord God, King of the world, who bringest bread out of the earth. This sacramental bread was holy, but onely in the Canon. use. Exod. 12. 10. The Lord commanded, If any of the unleavened Confir. bread were left, it should be burnt: Which is to be understand, as well of the Leaven as the lamb. The ancients drew near to superstition in this; first, Illust. they taught this bread was holier then other bread, before it was consecrate: and they held, that it resembled then the showbread. They called the Table on which it stood, {αβγδ} Chrysost. Mensa propositionis; from thence it was removed to the Table of consecration. So, it savoured of corruption, when they kept the bread after the consecration was ended, in the daies of Augustine, and gave it Ad Catechumenos, to those that were turned to christianity. Relata extra vsum, non sunt relata, Relations August de civitate Dei. out of use, are not realtions. There are four sorts of bread, three for this life, and Basilius. one for the life to come: the first, is Corporalis ad sustentationem, corporal for sustentation: the second, Spiritualis adinformatinem, spiritual for information: for we eat Christ as well in the Preached Word, as in the Sacrament, John 6. The third is, Sacramentalis ad confirmationem, Sacrametall for confirmation: the fourth is, in the life to come, Eternalis ad fruitionem, eternal for enjoying. Thirdly, he blessed the first Cup of Wine, and said; 1. Cup. Blessed art thou, O Lord God, King of the world, who hast made the fruit of the vines. From this blessing and breaking, our Lord may seem Translation of a custom. to haue borrowed the blessing and breaking of the Luke 21. bread. When the Pasca was conjoined with this Supper, there were many more things done( as may be seen in the next Diatriba) with which the Cup of thanksgiving was joined: but with the common Supper, the Dimissory supper concurred, as may be seen hereafter. PARAGR. IIII. Diatriba 4 Of the third Supper. BEfore they sit down to this Secundae mensae, or Dimissory joh. 13. 4. 5. Scaliger de emend. temp. Supper, they wash their feet: our Lord in this second Supper, washes the feet of his Disciples for humility; whereas the servants should haue done it: and those who would seem more devout, would wash joh. 23. 8. 9. their whole body twice, and Peter meant of this, when Tradition of a custom. he desired his whole body to be washed, which Christdenied to him, as savouring of superstition, and washed onely his feet. The Washing of the whole body, Anagogically, signifieth our baptism: the washing of the feet, the purging of our affections. In this dimissory supper, the bitter herbs are brought joh. 13. 26. 27. 30. 31. in; then the master of the family dips the herbs in the bitter sauce, and gives to those who sit about him. The children this night, began to ask their parents, Why is it called the Passeover? They answer, because the angel passed over and destroyed us not. Secondly, Why do we eat unleavened Bread? the Parents answer, Because we were forced to make hast out of Egypt, we had no leisure to sour our doughty. Thirdly, Why eat we sour herbs? the Parents answer, to put us in remembrance o the affliction which we suffered in Egypt: this night by them was called Agada, The night of Annunciation, and our Saviour Christ from thence, Translation of a custom. uses that speech, 1 Cor. 11. {αβγδ}, Annunciate donec venero, do this in remembrance of me. The night when we eat the Lords supper, our meditation & conference should be vpon the Lords death children to ask Parents, and Parents to teach the children of it, what means this bread? what means this breaking, &c. Wherein was it that Christ dipped the soap which Quaest. he gave to Iudas? joh. 13. 2. Scaliger de emend. temp. Drus. in prater. Some answer, that it was into a Charoseth, or sauce, thick like Mustard, having the colour of day, which they used in their Sacrament, to put them in remembrance, how they wrought in day in Egypt. But how would Christ justify such a Ceremony, added to the very Sacrament itself? whereas he would not allow Peters superstitious washing? It hath been some common sauce: for they joined many more superstitions and traditions, to the chief points of the Law; as they used at the first superstitiously, to let a malefactor go at the Passeover, and tōBCH 4168-0515 tithe Minth and Annyse, so they added significatine ceremonies of their own, as this Charoseth. If men to raise devotion in the peoples hearts, add Causab. ex Mosarabita. any thing to the Sacraments, either baptism or the Lords Supper; there shall never be an end of adding one thing to another. I will set down but one example or two: When the goths that had subdued spain, were celebrating the Sacrament, they caused to break the bread in nine parts, by which they might paint out to the people, the whole History of Christs life; comprehended under these words, Corporatio, Natiuitas, Circumcisio, Apparition, Passio, Mors, Resurrectio, Gloria, Regnum: By the first piece, they signified his Conception; by the second, his nativity, and so forth. So these who mixed water& wine into the Sacrament, did it of good intention, to put the people in mind of the water and blood which came out of the side of Christ, but the Lord likes not such will-worship. Some afterward degenerate so far, called Hydroparastatae, that they choose onely water in the Sacrament. This {αβγδ}, or platter, wherein Christ dipped, was Scutelia magnà, a big platter; or Receptaculum liquidorum, A vessel for humid things, with a sauce to the meate in which they dipped their sop, and then did eat of the sour herbs with it. Then he blesses for the second Cup, and they all began Talm. lib. ba●hara. 2. Cup. to sing Haliluiah, which is called Haliluiah magnum, it begins at the 113. psalm, and ends at the 119. one repeats the psalm, the rest cries; Blessed art thou, O Lord our God, the king everlasting, who hast sanctified to us, and commanded us to sing Haliluiah. The last Cup, was called Cos hillel, poculum laudis, for 3. Cup. after this Cup, they sang a psalm. Of this Cup, David speaks, psalm 116. and so Luke in his 22. Chap. v. 17. Mat. 16. 30. After the drinking of this Cup, and before the psalm was sung, Christ instituted his own Evangelicall Supper; At this time he had not the common Supper: for matthew says; They went to an vpper Chamber to prepare the Passeover; so that this was an extraordinary time, when so many Suppers concurred. PARAGR. IIII. Diatriba 5. Of the changing of the Passeover into the Lords Supper. IN the mean time that this dimissory Supper, or Secundae Canon. mensae was eating, our Lord instituted the Evangelicall Supper; for probation of his, confer Mat. 26. with joh. 13. And as they did eat, Iesus took bread. Confir. Mat. 26. 26. joh. 13. This eating hath properly relation to the sop that John speaks of, and that Iudas received, after which he immidatly went out. After that the master of the family had drunk the last Canon. Illust. Cup; he says, This night I will drink no more. There was a paschal Canon, that they might drink no more that night, after they had drunk the last Cup: and our Lord alludes to this when he says; Hence-forth I will Allusions to customs. Math. 26. drink no more of the fruit of the Vine, until I drink it in the kingdom of my Father. What are we to think of this paschal Cup? whether was it sacramental, or not? It was not sacramental. The first Reason: because there is no word of it in the institution of the Passeover, as there is of the unleavened Bread, and of the lamb, and the sprinkling of the blood: for these are all commanded, but never a word of the cup. The second reason: in no Sacrament there are two sacramental signs, signifying one thing; but the blood signifieth the blood of Christ in the paschal lamb: therefore the Wine in the cup, cannot signify the same here. But how could the Cup be used in the Sacrament, being onely a common Cup, and not sacramental? There were three Suppers which concurred here together: Their common Supper, their paschal Supper, and their dimissory Supper: and there was something occasional in every one of these Suppers. First, in the common Supper, the unleavened bread was occasional onely, because they might haue no other bread at the Passeover: but in their other common Suppers, they had leavened bread. Secondly, in their paschal Supepr, their Cup was occasional, and not essential to the Pasca, for they used it as common drink with their meate. Thirdly, the unleavened bread was not occasional in the dimissory Supper: because they had no other bread in the paschal Supepr. And it is to be marked further; that many things concurred in this Pascha, which were not sacramental, and pledges of the blood of Christ; but were onely signs to them of their deliverance out of Egypt. Secondly, the great feast was joined with the Pascha, 2. Chron. 35. Called by the Iewes Hbagiga, and in Scripture called the Pascha: this was not sacramental, neither was it eaten the fourteenth day when the Sacrament was eaten, but the fifteenth day. Thirdly, their Sacraments were to them, both temporal refreshments, and spiritual. For if the water which came out of the rock, 1 Cor. 10. they with their beasts drank both of it, yet it was sacramental to them. Why might there not be in this Supper, both that which was sacramental, and that which was for their natural refreshment also? Wherefore our Saviour Christ, when he saith; Hence-forth I will drink no more of the fruit of the vine. He alludes here onely, to the Canon of the Iewes; wherein it was forbidden them that night, after they had drunk in the last Cup. Therefore Christ transfers not the Cup of the old Testament, to the Cup sacramental in the new Testament, as some hold. One of the Evangelists, says; While Christ was Supping, he took bread; the other of the Evangelists say, After Supper he took bread? {αβγδ}, dum come debant, aut post comestionem, in aoristo secundo, After the eating in the indefinite time; that is, Mat. 26. 26. Luk. 22. 20. after he had ended the dimissory Supper, he instituted this Evangelicall Supper. What sort of change was this, when Christ changed the paschal lamb into the Supper of the Lord? In Religion, there are four sorts of changes; first, when the Essence of Religion is changed; secondly, when the state of Religion is changed; thirdly, when the Essence is changed in part; fourthly, when the rites of Religion are changed. When the Essence of Religion is changed,( this is, as when a man is raised from death to life;) as when a turk becomes a Christian. The second change in religion, is, when the state is changed( this is, as when a Boy becomes a man.) When Christ changed the paschal lamb into the Lords Supper, and the Disciples, the jewish sabbath into the Lords day: here the Essence is not changed, but the state. The third change is, when the Essence is changed in part;( as when a man who is sick, becomes whole:) and one is orthodox in all points of Religion, except one, he is converted also in that point; here the Essence is in part changed. The fourth change of Religion, is, when the rites are changed: this is like the change of a mans clothes. Here in this change of the paschal lamb into the Supper of the Lord, the state and rites were changed, but not the Essence, neither in whole, nor in part. In the observation of the Pascha, there was great contention Canon. betwixt the eastern and western Churches. Illust. The eastern Church observed the year of the Iewes, Canon. Scaliger de emend. temp. and the day vpon which Christ was Crucified: but the western Church kept the day of the Resurrection, and the day after the Equiaoxe, and the fourteenth day of the month: Therefore the western Church called them Quarto-decimani. But Victor Bishiop of Rome, condemned them of heresy in this: for they differed both in the month, and the day. The council of niece settled thsi controversy, by appointing; First, for the difference of the month, that it should be celebrated the fourteenth day after the Equinox, which then was the one and twentieth day of March: Secondly, for the difference of the day; they appointed the sabbath after the fourteenth day for them both: and so the controversy ceased. PARAGR. V. Of their gestures in Prayer. See boefore in Section 1. Parag 3. WHen they prayed, they usually stood. Canon Abraham stood before the Lord: that is, Abraham Confir. prayed. So, The Publican stood a far off and prayed. Gen. 18. 22. Luk. 18. 13 The Iewes say, Sine stationibus non subsisteret mundus: Illust. The world could not endure without standing: And Gnammuda, standing, is one of the seven names which they give to Prayer. Scalig. lib. 7. de emend. The Aethiopian Christians at this day, haue pillard of wood made to rest them vpon, when they stand at their prayers, because their liturgy is long. When they prayed, they looked with their faces towards Canon. the sanctuary. If they pray toward the city which 1 King. 8. 48. thou hast chosen. The ark was set up in the West end of the Temple, Illust. that it might be opposite to the Heathen worship: For they commiteed abomination, Ezechiel 8. when they prayed with their faces towards the East; these were called Samsaioi, Sunne-worshippers, because they looked towards Shemesh, the sun. But the Christians, that they might not seem to Iudaize, set their faces towards the East when they prayed; or rather, because Christ, Luke 1. 78. is called Scaliger in Eleccho. {αβγδ}, The sun rising from the East. Drus. in prat. 1. Cor. When they prayed their heads were covered. Canon. They say, that a man ought to cover his head when Illust. he cometh before the Lord as ashamed, and the woman always to haue her head covered, because shee was first in the transgression, although it be otherwise in the Christian Church, 1 Cor. 11. 4. 5. Where man is commanded to uncover his head, and the woman to cover her head. PARAGR. V. Diatriba I. Of their manner of Prayer. THey prayed with a low voice. Canon. They say, that they should pray as Anna did, and Illust. Talm. lib. haabara. he who makes his prayers to be heard, is of little faith. They prayed in a known tongue. Canon. Angelus Caninius ex Talmud in vaces novi Test. When R. Levi came ot Caesaria, hearing some repeating Illust. this Prayer ( Audi Israel 0 hear Israell, into greek: he would haue forbidden him: but R. joseph said unto him; If they know not the Syracke tongue, let them pray in the tongue which they understand. The chief fault that is forbidden in prayer, is Battologia, Canon. too much speaking of one thing. Math. 6. 7. When ye pray, use not much( Battologia) babbling. Confir. In battology, there is two faults: First, an idle and Illust. vain repetition of the self, same words. In the Syriack, Christ uses a word Mephakkek, which signifies to Bookout, as water doth out of a narrow mouthed vessel; which the latins call Bulbire, feigned from the Hebrew word Bulbuk. This the Greeks call {αβγδ}: words feigned, per {αβγδ}. So job 39. And her young ones, Iegnalgnu, glut glut in the blood. Secondly, Multiloquium, when they used too much speech, as the Pagans used, they wist not what God to pray top; therefore tehy oftentimes repeated over the selfsame words. PARAGR. V. Diatriba 2. Of the many helps they had in Prayer. THey had Phylacteries& Fringes, as helps for them Canon to pray, and for keeping of the commands. And ye shall haue Fringes, that when ye look vpon them, &c. Confir. Numb. 15. 38. 39. Therefore they were called Chalcoth Tephilim, Garments Illust. with wings: and for this, Elisha was called, Elisha cum alis, Elisha with wings: because he wore the coat of remembrance, which had four fringes hanging down at the four wings of it. Elias in Radi. Talith. {αβγδ} Abraham camphah, four wings: This garment was called Talith, A winged coat. Because he used still these wings, to put him in mind of Prayer, Talmud in gemara. these are the golden wings of the dove( say they) which carry us to heaven. They had three sorts of Phylacteries: first, the precept of the post: secondly, the precept of the head: thirdly, the precept of the hand. The precept of the post, they called Chalcoth Mezuza, I. scheda quae postibus inscribitur: The Phylacteries that were written on the posts. Deut. 6. 6. This was written vpon it: hear O Israell, jehovah our God is one: and, Thou shalt love the Lord with all thy heart and might. Deut. 6. 4. Our Savrious Christ calls this, The great command: so the Iewes call it, Calal gadol, Vniuersale magnum, universal great. Secondly, they had Frontlets of Parchment, reaching II. from the one ear to the other, with these words written vpon them: Sanctifica mihi omne primogenitum: sanctify Exod. 13. 2. to me all the first begotten: This was called the precept of the head. They had vpon their left arm, beneath their shoulders III. a little, the third Phylacterie, which had these words written vpon it, When he shall bring you into the Exod. 13. 5. Prov. 7. 3. land, &c. Salomon alludes to this when he says; Bind my precepts to thy fingers. They had them betwixt their eyes, and vpon their left arm, next their heart; because the eyes and the heart, are Proxinetae peccati, Brokers, to bring sin to the body, 1 joh. 2. 16. In the corrupt times they enlarged these Phylacteries; Math. 23. 5. then they were called {αβγδ}, large Phylacteries. Christ finds no fault with their Phylacteries, but for their enlarging of them. These Phylacteries, Exod. 13. 9. are called Schede memoriales, Sheets of rembrance: and in the New Testament {αβγδ}, From keeping. For as we bind a thrid about our forgetful servants finger, so the Lord dealt with them; and they applied that saying of Ecclesiastes to these three Phylacteries: A threefold Eccles. 4. 12 Cord cannot easily be broken. The Physitians haue their Prophylactica praecaueats, to prevent Diseases. Most of sins come of forgetfulness, therefore let us sense our hearts with the Phylacteries of Gods Law, and so we shall not be overtaken with sin. God would haue his people opposite to the heathen Canon. in all things, especially to Egypt, which was the matrix of Idolatry. The Egyptians wore Amueleta, or {αβγδ}, safeguards Illust. about their heads, to defend them from evil; therfore God would haue his people contrary to them, and would haue his Law written about their heads. Scaliger in Elench:& consectan. in Varro. These Phylacteries, Varro called Proebia, which afterward was called Brevia, from thence comes the word brief, which the confederates of satan use to wear, to guard themselves from the harm of their enemies. In the council of Laodicea, enchantments are called Excantatricum Phylacteria, The charms of Witches Phylacteria facere, to cast Cantrops. Thus we see, the devil is Gods Ape, and hath his Amuleta, or countrefeit Phylacteries, to deceive these who trust in him by them. At the ending of their prayers they said, Amen. Canon. Caninius in voces nov. Tesst. They make sundry sorts of Amen; the first, Iethima, Illust. Pupillum, when one understands not the thing which he answers; the second, is Catupha, surreptum, when he says Amen before the Prayer be ended; the third is Ketugna otiosum, when a man says Amen idly, thinking vpon some other thing: the fourth is, Tzaddick, servorum, of the just; when the mind is set vpon the Prayer, thinking vpon no other thing. PARAGR. VI. Of their music. THeir music, was either instrumental, or vocal. Canon. Their vocal music had four parts( answering to Illust. Rabb, Salo monan Psal. our four parts of music) Sheminith, octava: which Psal. 6. 1. was the lowest part( answering to our Base:) secondly, Gnalamoth, Virginalis vox,( answering to our Triplex:) Psal. 46. 1. thirdly, Labhen, Psal. 9. 1. Inter vtrumque,( answering to our Tenor, and Counter-tenor.) Their instrumental music, was: first, Shalishim, 1 Sam. 18. 6. An Instrument of music with three strings: secondly, Shusan, Psal. 61. 1. Hexachordon: An Instrument with six strings: thirdly, Sheminith, psalm 4. An Instrument of eight strings: fourthly, Ganshar, Psal. 92. Decachordon, An Instrument of ten strings. The Lord blames much their profane music. Canon. Amos 6. Qui diminuitis vel particularizatis, Who quiver Confir. and cut your music. Vitriu●. de Architect. lib. 5. cap. 4. Vitruvius marks out of Aristoxenus the Musician, Illust. I. that there were three sorts of music; first, that which the Greekes call {αβγδ}, which was the gravest and the saddest, and settled the affections; such was the music of the Lydians, drawing the Notes long, consisting of Spondaus, or two long: that music which Elisha called for, 1 King 3. 15. was this sort of music, and Augustine commends it most; This was used in the dayes of Athanasius, in the Church of Alexandria, and Aug. lib. cons. 10. r. 33 in this sort, they seem rather to read then sing. The second, they call {αβγδ}, which served to raise II. up the affections when they were sad: as the first served to press down the affections; and it consisted of Dactylus, one long, and two short: this sort of music the Dorians used; Of the sort Salomon speaks, Ecclesiastes 2. 8. Schidda, fractio, A breaking; because with the temperature of the voices, one of them broke another as it were: this sort of music is not to be secluded out of the Church neither: of which james 4. saith, If any man be merry, let him sing psalms: This sort of music raises the affections. The third sort, they called it {αβγδ}, coloured music, III. with a subtle kind of breaking and quivering of the Notes, which is a light sort of music, tending to stir up the affections to lasciviousness, consisting of Tribrachys, or three short, which was used amongst the Phrygians, wherefore they were infamous, as Boetius testifies. This the Prophet Amos blames, and it is not to Amos 4. be admitted in the Church. De repub. libro 5. Cicero saith, Mutatâ Musicâ: mutantur mores, itaque curandum vt Musica quam gravissima& sedatissims retineatur: music being changed, manners are changed; therefore we must take heed, that the most settled and grave music be kept. If there be such need of settled music in the commonweal, much more in the Church. Iunius in Exod. They sang the 22. psalm every morning, when the morning sacrifice was offered: therefore in the inscription of the psalm, it is called Psalmus matutinus: it began with the words which Christ uttered vpon the cross; My God, my God, why hast thou for saken me? When they carried their first fruits to jerusalem, they sang by the way the 122. psalm. When they came to the Sanctuary, with every man his Basket on his shoulder, they sang the 150. psalm. When they were in the Court-yard, they sang the 30. psalm. Vpon the sabbath, they sang the 92. psalm. This is entitled, A psalm for the sabbath. At the Pascha, they sang from the 113. to the 119. in token of thanksgiving. PARAGR. VII. Of their Excommunication. GOD would haue his people a holy people ● therefore Canon. he would suffer no unclean person to dwell amongst them. For to understand their Excommunication the better, Illust. we must mark that the camp in the wilderness was divided in three parts: first, the camp of Israel: secondly, the camp of the Priests and Levits: thirdly, the camp of the divine majesty. The camp of Israel was from the gates of jerusalem inward, to the camp of the Levites; comprehending the Womens Court and the Mens; and these were called Maiora castra, The greater Tent: the great Porch made the distinction betwixt them and the Priests: Of this Porch Christ speaks, Mat. 23. Zacharias was killed betwixt the Porch and the Altar. The lesser camps, were either the Priests, or Gods. The camp of the Priests, was from the Proch inward, to the holy place, distinguished by the first veil called Gebhue cohanim, terminus sacerdotum, The limits of Priests; not, but that it was lawful for the Priests to go into the holy place also, when they offered Incense, or dressed the lamps: but their special abode was in the Court of the Priests; so the people might come sometimes into the Court of the Priests, but their usual abode was in their own Court. The camp of the divine majesty was from the first veil inward, containing Sanctum, and Sanctum Sanctorum: The holy and holiest of all. He who was defiled of leprosy, was secluded out of all the three Camps: Num. 12. miriae was put without all the Camps. When they were purged and brought in, Tunc colligebantur, they were gathered to the people of God again. He who was defiled of an issue, was removed out of the Camp of God, and out of the camp of the Priests; but not out of the Camp of Israel▪ so a woman in child-birth. He who was defiled by the touch of the dead, was removed Numb 19. 13. out of the camp of God; the Priest who had touched the dead, might not enter into the holy place, until he was purged; but he was not separate out of the Court of the Priests, nor out of the Court of the peope; thus God would be sanctified in those who drew near to him. The degrees of Excommunication, were borrowed from these three sorts of uncleanness. Drus. in prat. They had three sorts of Excommunication; first, the lesser; then the middle sort; then the greatest. The lesser, was called Niddui exclusi, put out: and in joh. 16. 2. the New Testament they were called {αβγδ}, put out of the Synagogue: and they hold, that Cain was Excommunicated this way. The second, was called Herem, or Anathema: with this sort of Excommunication, was the incestuous person censured in the 2. Cor. The third, Samatha, {αβγδ}, they hold that Enoch instituted it, Iude vers. 14. It was called Samatha, from Sem-atha, God comes: Sem, nomen, A name, they put for jehovah; Atha venit, He comes. The Syrians call it Maran-atha, Dominus venit, The Lord comes. This sort of excommunication, the people of God used against the Amalekites. Targum, Cant. 2. Contriverunt Amalek per diram imprecationem Domini. They bruised Amaleck by the fearful cursing of the Lord. PAAGR. VII. Diatriba 1. Of the manner how they excommunicated the samaritans. THE manner how they excommunicated the samaritans, was thus; They brought 300. Priests, and 300. Trumpets, and Drusius ex Sephar tanhum● qui Tilmedum etiam dicitur. 300. books of the Law, and 300. boyes; and they blew with Trumpets; and the Levites singing, accursed the Cutthaeans in the Name of Tetragrammaton, or jehovah; and with the curses, both of the Superior and inferior house of Iudgement: and they said, Cursed is he who eats the bread of the Cutthaean:( Hence is that saying of theirs; He that eateth the bread of the Cuttehean or samaritan, is, as he who eats Seines flesh:) And let no Cutthaean be a Prosolyte in Israel, neither haue any part in the Resurrection of the just: These curses they wrote vpon Tables, and sealed them, and sent them through all Israel, who multiplied also this great Anathema, or curse vpon them. Here we may mark; first, why the samaritans were so hated of the Iewes: because they were Apostates from the truth, therefore they accursed them with this fearful curse: they would haue nothing to do with them, norto eat with them, not to bee appareled joh. 4. 9. as they were, not to writ the same Character of Letter, which they writ; and they objected to Christ joh. 8. 48. as an opprobry, that he was a samaritan, and had a devil. Secondly, into this terrible Excommunication, it was given both by the curses of the superior, and inferior house: Christ seems to allude to this; That which is Mat. 16. 18. bound in earth, shall be bound in heaven; Gods superior and inferior houses. Those who were {αβγδ}, put out of the Synagogue, were not simply secluded from the Temple, but suffered to stand in the gate. They writ that Salomon made two doors in the Temple; one for mourners and excommunicated; the other for the new married: at this door, if any entred, the Israelites which came vpon the sabbath, and sat betwixt these doors, said; ( He whose Name dwelleth in Talm. l. Musar. 95. 1. this house, glad thee with children.) If any entred at the other door with his lip covered, they knew that he was a mourner, and they said; He which dwelleth in this house, rejoice and comfort thee. If his lip was not covered, they knew that he was Menudde, Excommunicated; and they said, ( He which dwelleth in this house, put into thine heart to hear the words of thy fellowes.) Those who were excommunicated by the second sort of excommunication, were not permitted to come nere the Temple. Those who were excommunicated after the third sort, were secluded out of the society of the people of God altogether. Basil. Epist. The greek Church afterward had her degrees of excommunication also; first, some were {αβγδ}, Who stood and beholded the Supper of the Lord, but were not partakers of it; the second, {αβγδ}, Who were further removed falling down vpon their knees; the third, {αβγδ}, Who were permitted onely to come to the gates of the Church; fourthly, {αβγδ}, Standing without the doors of the Temple, weeping in the Porch. When they excommunicated them, they razed their names out of the book, Luke 6. 22. {αβγδ}, abstenti estis, signifying to them, that their names were razed out of the book of Life. A Table of the Censures of the Hebrew, greek, and latin Churches. legal Pollutions by the The Censures moral, signified by these in the Synanogue, were. Censures, in the greek church, were Censures, in the Latim church were Dead. Had their ceremonial purgations out of the camp of, God. Nidui. {αβγδ}. {αβγδ}. Absenti. Minor. issue. Priests. Herem. {αβγδ}. {αβγδ}. {αβγδ}. Maior. leprosy. Israel. Maran-atha. {αβγδ} {αβγδ}. Anathema. Maxima. SECTION IIII. Of their ecclesiastical peacocks. THeir peacocks, were either mixedly politic, or merely politic: mixedly politic, were either their ecclesiastical politics, or scholastical peacocks. paragraph I. Of their Proselytes. GOD instituted the commonweal of the Iewes, having always a special relation to Religion: for this respect God had a regard unto particular persons of the Heathen, who were strangers to his Covenant, that he might make them true Proselytes; as is seen in job, Rahab, Naaman, &c. There were three sorts of strangers amongst the Canon. Iewes. The stranger, who was a stranger by birth, Religion, Illust. 1. and affection; he was called Nochri, aliemgena, Altogether a stranger. The strnager, who was a stranger by birth and Religion, but not affection, he was called Teshib, inquilinus, home-bred: and Proselytus Portae, The Proselyte of the gate: Deut. 14. 20. Of him it is meant in the fourth command, ( The stranger that is within the gates:) he dwelled peaceably amongst them; he was to abstain from outward offence, not to labour vpon the sabbath; although he was not converted, yet they suffered him to dwell amongst them: they were to take no usury of him, that so they might draw him to the truth. Those who were strangers by birth, but neither in affection nor Religion, were called Ger, or Geretzedeck, advenaeiustitiae, Strangers of Iustice: and the New Testament Proselytes, from the greek word {αβγδ}: as ye would say, Adscititiae, numbered in; and Levim cohesores, adhaerers, Esay 65. 3. from Leva adhaerere: for as the Levits cleaved to the Priests to help the, so the Gentiles did cleave to the Iewes to make one body with them. Psal. 115. O Israel trust in jehovah, O house of Aaron trust in jehovah, yet that fear the Lord, trust in jehovah. The church is distinguished here in three parts; Israel for the body of the Common-wealth: The house of Aaron, for the Priests and Levits: Those who fear the Lord, for the strangers and Proselytes: so jethro a Madianite by nature, is 2 Chron. 7. 17. called an Israelite. A stranger, is first, he, who is not an Israelite. 2. A stranger is he, who is not a Priest or a Levite. 3. A stranger, who is not a Priest in the strictest signification, Numb. 1. 51. The stranger who comes near it:( that is) he who is not a Priest. Lev. 3. 4. He is stranger, who is neither a Priest nor a Levite; but here stranger is taken for him who is not born an Israelite. As the Iewes dealt with the Gentiles, when they were out of the covenant; so should we deal with them now, when they are out of the covenant: when we were out of the covenant, they said, Cant. 8. 8. We haue a little sister, what shall we do for her: so when they are out of the Covenant we should say: We haue an elder brother, what shall we do for him, Luke 15. 52. Those Iewes who are strangers by birth, religion, and I. affection, who rail against Christ, and hate Christians, are not to be suffered to dwell amongst the Christians: II. Those Iewes who are strangers by birth and Religion, but not in affection,( that is) who would be content to live amongst the Christians; not giuing any offence, although they be not converted, yet we should suffer them for a time, peaceably to dwell amongst us, and lay no hard taxations vpon them, that they may be drawn III. to the Christian faith But those who are Iewes by birth onely, but neither in affection, nor religion; they should haue all the privileges that any Christian hath, neither should they be counted strangers. Three things made a Proselyte; first, they were washed; secondly, circumcised; thirdly, they offered their sacrifice. The women were made Proselytes onely by washing and sacrificing of two Pigeons: and they say, Talm. lib. Muser. the jew is known by three things; by Circumcision, the sabbath, and his Phylacterie. Men Proselytes, were Naaman the Syrian, Arannah the I King Acts 2. 5. jebusite, Cornelius the Eunuch,& such who were called religious, and many of the Gentiles, who sent gifts to jerusalem. Women Proselytes; were Iesephs wife, Zippora, Moses Gen. 43. Exod. 4. Exod. 3. Heb. 11. 31 judge. 5. 21. his wife, the two midwives of Egypt, Rahab, Ruth, jael. The children of the Proselytes by abbreviation, were called Bagbag, id est, Ben ger, Ben gera, filius extranti& filius extranea the son of the or she that is a stranger. There were some, whose father was a stranger, and their mother a jew, or contra. Levit. 24. If any of the parents were converted, and themselves not converted, he was called Gneker, radicatus, taken roote amongst the people Lev. 25. 47. of God, but not in Religion; such was that blasphemous Egyptian, who was not of the jewish religion. Lev. 24. Paul says of himself, that he was Hebraeus ex Habraeis, Phil. 3. 5. that is, Both of Father and Mother Hebrewes. Whether were the children of the Proselytes, Proselytes or not? No, but Free-men: Amongst the romans, those who were Libertini Free-men, their children were not Libertini, but Ingenui, in-bred: so these who were Proselytes amongst the Iewes, their children were not Proselytes, but Iewes; {αβγδ}, but not {αβγδ}, as their Parents. Scal. in Eus. Those who were of the posterity of David, by their father, were called Aechmalotarchae, the chief of the captivity: and those who were of the house of david by their Mothers side, were called Principes, chief. They were distinguished in Babylon: the first was called Rabbana, chief on the Mothers side: the second, Rabban, chief on the Fathers side. paragraph II. Of their first fruits. IN homage, that they held Canaan of the Lord,( therefore Canon. Esay 1. it is called Emmanuels Land) they payed their first fruits, and their tithes. They payed two sorts of first fruits to the Land: The Illust. first sort, were called Resheth, principium, or first; Numb. 18. 2. They payed but a little quantity of this at home. Their second sort of first fruits, were called Bikkurim, first fruits: Deut. 18. 4. These they were to offer at Ierurusalem; and therefore were called Tereuma Gedola, their great tithe. The first fruit which sanctified the whole, was but a handful of the ears of the corn, which was first ripe; these they carried not. It was not determined by the Law, how much they should pay, but by the tradition of the Doctors, Ecclus. 37. 7. give the Lord his honour with a good eye, and diminish not his first fruits. Hieron. Epist. 126. nunquam 60 aliquando 40 Here he alludes to their custom, that he who was of a good eye, payed one of forty: he who was of a middle sort of eye, payed one of fifty: but he who was of an evil or covetous eye, payed one of sixty. In this optic, ye may behold the several degrees. Shindl. Pentagl. Oculus Tobh, Bonus, Good: payed one of 40. Benonijon, medius, mean: 50. Rangh, malus, evil. 60. These, Deut. 15. 17. are called, Manus aperta& clausa, An open and closed hand. The ground out of which they determined, that they should give no less then one of sixty, was Ezech. 45. 13. ●extabitis Epham ex Hhomer. Thou shalt take the sixth part of in Epha out of the Hhomer. The seventy translates it Corus: the several degrees of their measures, are set down in this view. Hhomer sieve Corus continet: A Homes contains: Epha. 10. Sata. 30. Cabus. 180. log. 760. Olva. 5260. Sextare Epham ex Hhomer, To take the sixth part of an Epha out of an Hhomer, is to take the sixth part of an Epha: for an Epha contains three Sata. The good eye payed three Cabs, or half a Satum out of an Epha: the middle eye payed two Cabs, and an evil eye payed one Cab: according to our measures, an evil eye would haue paid out of a Chaulder, four pecks almost: a middle eye, five pecks almost: a good eye, almost six pecks. They used great solemnity, when they carried up Canon. their first fruits to the Lord. Esay 30. 29. Ye shall haue a song in the night, when an holy Confir. Assembly is kept, and gladness of heart, as when one cometh up with a Pipe into the mountain of the Lord. Maymon. in Bickurim. When they carried up their first fruits to jerusalem, Illust. they had a Bull going before them, whose horns were gilded, and an olive Garland vpon his head, and a pipe playing before them, until they came to jerusalem; Psal. 22. I reioyced when they said, we will go up to the mountain of the Lord. PARAGR. III. Of their tithes. THey payed sundry sorts of tithes to the Lord. Canon. The first tithe, they payed it at home to the Levites Illust. 1. Scaliger in Opostul. in kind; and this was called Magnashar rishon, decimae prima, The first tithe. The Levites payed out to the Priests a tithe, and this was called Magnashar min hammagnashar, decima ex decima, The tithe of a tithe. Then they payed a second tithe, which they were not bound to pay in kind, but to carry money with them to jerusalem, and there to buy more again: which they offered to the Levites there: this was called Magnashar hasheni, the second tithe; and {αβγδ}, A-thankesgiuing. Then the thing which was left, the Husband-man might use as his own; this the Heathen called Pollucta, de sacro eximere,& populo exponere, To exeme from holy things, and give it to the people. Then they paid the tithe of the third year, called Magnashar hashelisha, decima tertia, The third tithe: or Magnashar Gnani, {αβγδ}, The poor folkes tithes. This year was called, Annus decimae, The year of the tithes, Deut. 26. 12. Deut. 14. 28. Amos 4. 4. After three daies bring your sacrifices,( that is) after three yeares; as Levit. 25. 29. These were called, Decimae triennales, The third yeares tithe▪ Tobia 1. 8. But the third yeares tithe I gave it to w 〈…〉 it was due. When they paid this third yeares tithe, they paid not the second tithe: this tithe they paid at home to the poor; but the second tithe, they paid it at jerusalem to the Levites. The first and second year, they paid the first and second tithe: the third year, they paid the first and third tithe: the fourth and fift year, they paid the first and the second tithe: the sixth year, they paid the first and third tithe: the seventh year the Land restend. A Table of the Israelites tithes. A husband-man had growing 6000 Bushels in one year. 100 Tereuma Gedola, or heaue-offering, to be given to the Priests by the Husband-man, out of this. Scal. Opusc. 5900 Rest of the Increase twice to be tithed. 590 First tithe which belonged to the Levites. 59 The tenth of the tithes which the Levites paid to the Priests. 531 The remnant of the first tithe, after that the Levite hath paid to the Priest his tithe. 5310 Rests to the Husband-man of his Increase. 531 Second tithe taken out of the husband-mans Increase. 4779 Remnant to the Husband-man after all is paid. They paid tithe also of their goods to the Lord, Canon. &c. Whatsoever passeth under the Rod, the tenth shall be the Confir. Lords. Lev. 17. 32. It was the custom, when they tithed their flocks or Illust. herds, that they shut up their young within, and set the dams without; and the Levite stood without, with a rod in his hand, marking the tenth: then he said; This tenth is the Lords. mark the great liberality of God to the Levites and Priests, where he says in Malachy; Did any kindle fire, or Mal. 1. 10. shut the doors of my Temple for nought, saith the Lord: for as they lived under the Law by the Altar, 1 Cor. So. should Preachers now live by the gospel: but in some places, many hath scarce the allowance of Michaes Levite, judge. 17. 10. Ten shekels of silver, a svit of apparel, meat and drink. The Levite got one of ten from the Tribes: they considered not the Tribes here, but their Increase; but the Priests got from the Levites one of twelve; here they respected the number of the Tribes: The first was a political sort of tithe, the other ecclesiastical. When Christ says to the pharisees, Math. 10. Woe be to you which tithe: whither means he paying tithes, or gathering tithes. This word Gnashar, decimare, To tithe: sometimes it signifieth to gather tithes, Heb. 7. and sometimes to pay tithes, as here: for the pharisees thought it a work of merit to pay tithes, even of the smallest things which grew, but they passed over the weightier things of the Law: what sort of glorying had been in this to gather their tithes? But were there any pharisees, but teaching pharisees? Quaest. Epiphan. tom. 1. lib. 1. cap. 16. Yes, there was of both sorts, both teaching and not teaching; they were a Sect, of the which there was some Laicke pharisees,( as we call them) therefore Drus. in Prat. the learned mark well, that they were not called Porushim, docentes, Teaching; but Parushim, {αβγδ} separati, Seprate: a sect of people, who thought themselves separate by holinesse from others. SECTION V. Of their scholastical peacocks. paragraph I. Of their schools. THey had special places appointed for the education Canon. of their youth. The places where they taught, were called Gebaoth hills: so, The hill of Phineas, because the college stood vpon an Ios. 24. hill; so Iudges 7. Collis More, id est, doctris sieve docentis of the teacher: so 1. Sam. 19. Collis Dei, Gods hill. 2. Sam. 17. 18. Naioth, pleasant places: Targum expones it, domus 1 Sam. 19. 19. doctrinae, The house of doctrine: So they had a place in jerusalem, called Mishne, A college: In this college, they studied the repeating of the Law. 2 King. 22. 14. After the captivity, colleges were appointed to receive strangers, and they were called Labrothenu, which Acts 6. 9. is corruptly red, the Libertines: for Lubar, signifies an high place, such as their college stood vpon. Buxtorf. Tyberias. After the destruction of jerusalem, they had their university in Tyberias; and in the time of Antoninus, two hundred and twenty yeares after Christ, they writ the Hierosolymitan Talmud: after the death of Rabbi Iuda the holy, who was the principal of that university, learning decayed by piece and piece there: But in Babylon, there were three famous universities Neharda, Sora, and Pambeditha, four hundred and ninety yeares after Christ, the Baby lonick Talmud was written by them. In these schools, the Lord gave a special token of Canon. his presence. jonas fled from the presence of the Lord: that is, from the Confir. school of the Prophets. Iona 1. 3. The college of the Prophets, was called, The presence Illust. of the Lord: so was the visible Church. cain was cast out from the presence of the Lord: that is, from the visible Gen. 4. 16. Church: For the visIble Church and the schools, are the places where God manifests himself most. They had sundry sorts of Teachers. Canon. Where is the Scribe, Where is the Disputer, and where is the Confir. Wise-man? 1 Cor. 1. 20. The Apostle alludes here to three sorts of Teachers, Illust. which where amongst the Iewes; first, the Scribe, who handled the Text; secondly, the Disputer, who sought out the mystical Interpretation of the Text; thirdly, Wise-men ( Chochme hammeker) who sought out the secrets of nature: for during the time of the second Temple, they gave themselves to study physic, Hieron. Epist. ad Galatas. Physicum vult significari. and to search the secrets of nature; therefore Hircanus and Aristobulus made a Law, Haschmona made this decree. Qui aluerit suem out didicerit sapientiam Graecorum maledict us esto, who feeds a hog, or learns the wisdom of the Greeks, let him be accursed: they called philosophy and physic the wisdom of the Greeks. Drus. Exo. 26. They taught their Schollers two manner of ways, first by continual speech of the Master, or else by Interrogations and Answers. When Christ taught his Disciples, he taught them Illust. on the Mountaines by a continued speech, so when he taught the people out of Peters ship: sometimes by Math. 5. 1. Questions and Answers: either when they asked Christ, as when the young man said to Christ, Master, what shall Mat. 16. 16. I do to inherit eternal life? or when Christ asked them, the peoples opinion of him: Whom say the people that I am, Math. 16. 13. This form of teaching, was either {αβγδ}, for the refutation of errors: or {αβγδ}, for establishing the truth. When he refuted the opinion of the people, some holding him to be ieremy, some John the Baptist, and some one of the Prophets; this was {αβγδ}, and by the confession of Peter, establishing the truth: this was {αβγδ}. These teachers, Ecclesiastes 12. are called Bagnale Asaphoth, Domini collectionum; that is, Who gathered many Disciples into one school: or who gathered many matters into one book; Autores Pandectarum, The Authors of many subiects. When they taught their Schollers, they were said to give, Prov. 9. 9. and the latins following them, said; ( said tameniste Deus quisit da Tytyre,) But O Tytyre, tell Virg. Eclog. me what a God is this, da: id est, doce, Teach me: so the Disciples were said, Accipere, to take, when they learned of their Masters, Prov. 4. Accipe Disciplinam meam, id est, disce, receive my instruction, that is, learn: So mark 1. 22. They taught their Schollers according to their capacity Canon. and age. Pirke abboth siue constitutiones patrum c. 5. At five year old, he is Ben Mickra, The son of the Illust. Law; they set him then to read the Law: when he is ten eyare old, they set him Le-mishna,( that is) To the Text of their unwritten Law: when he is thirteen year old, then he is Bar Mitzvah, filius praecepti, The son of the precept, then he receives the Passeover, and is purified: when he is sisteene year old, they set him Legemara, which is the accomplishment of these decisions, which are not ended in Mishna, that part of the Talmud. They red not to their Schollers, the beginning or Origen. ending of Ezechiel, nor the beginning of Genesis, before they were thirty yeares of age: the one containing their Physickes; the other their metaphysics. They had a great care, that young Masters should not Canon. be set to teach their youth. Pirke abhoth. Those Illust. who learn of young Masters, are like those who eat Grapes before they be ripe, or like those who drink new Wine: But those who elarne of skilful old Masters, are like those who eat ripe Grapes, or drink old Wine. PARAGRAPHH II. Of their Title Rabbi. THE Doctors of the Iewes were content at the first Canon. with their bare names, as Abraham, Isaac, and jacob. About the birth of our Lord, or not long before, they Illust. took the Tiel Rabbi: and not content with that, some of them got special Titles; one was called Hagnolam, lux mundi, The light of the world. Rabbi Iuda, this Title was, Rabbonu Hakkodesh, doctor noster Sanctus, our holy Master: Tzaddias was called Haggaon, illustris, Noble: another was called Abenezra, lapis auxilij, The ston of help. Others were called Pekachim, aperti, opened: They reckoned the people but blind, Rom. 1. They were deuces coecorum, Leaders of the blind. They were called Wise-men, wisdom is justified of Mat. 11. 19. her children: Here he alludes to the pharisees, who were called Wise, and their Schollers were caleld their Children: howsoever, they and their children rejected true wisdom; yet the children of wisdom would justify her. When they were about to teach, they said; {αβγδ}, that is, This day the Wise-men will teach Traditions. When they took these glorious Titles vpon them, Canon. they disdained the people. joh. 9. 49. These who know not the Law. Confir. Drusius in ●●at. They called them Gnam Haharetz, populus terrae, People Illust. of the earth: they made no more reckoning of them, then of beasts, and they made a Canon, Ne discipulus sapientis ducat filiam terrae, Let not the Disciple of a Wiseman, murry a daughter of the earth: and, It is all one to lie with such a one, as to lie with a beast. They had a peculiar sort of apparel, which they used different from the clothes of the common people, therefore they said; Vesles populi terrae conculcation Pharis aeorum, The clothes of the people of the earth, are the footstool of the pharisees. When the holy Ghost revealed not himself, any of the four manner of ways, In prologue. spoken of before: then they took these glorious Titles to them; so when darkness came in into the primitive Church, then they took glorious Titles to them. They called one Comestor, quod devoraverit scripturam, Eater, because he did eat up the Scripture. Duns. Scotus, they called him, Lumen veritatis, The light of verity. Occam his Title, was Venerabilis incaeptor, quod novam formam Philosophandi inceperit, Reverend beginner, because he had begun a new form of philosophy. Thomas Aquinas, Angelicus Doctor, A teacher like an angel: and as they disdained the people, counting them beasts, so did the Popish Church: If a beast touch the mountain, it shall be killed:( that is) says Innocentius the third, If laics meddle witht he Scripture, they shall be killed. PARAGR. III. Of their Schollers. AT the first they were called the Sonens of the Prophets, Ps. 3. 3. solius pro discipulo. Numb. 3. 1. These are the Generations of Aaron and Moses: Why are they called generations of Moses? Because Moses taught them: afterward in the Christian Church, they were called Discipels. When their Schollers were taught, in token of humility Canon. they sat at their masters feet. Acts 22. who was Brought up at the feet of Gamaliel: Confir. so Deut 33. inserentur pedibus tuis:( this is) The Gentiles shall be made thy Schollers: So Luke 8. And they sat at the feet of Christ. It was for this, that their school was called Ieshiba, Illust. Sesslo, A sitting: from Iashab, seder, to sit: and they haue a saying, Cod. jur. berachoth. fol. 28. 2. Collocate filios vestros inter genua sapientum,& corum verba bibite cum siti: Place your children betwixt the feet of the wise, and drink in their words with thirst. And again, Pulverizate in pulvere pedum eorum: sit in the dust of their feet. When they were sent out, they were said to stand before the Lord. 2. Reg. 6. 1. 2. They spake honourably of those who were their Teachers, after they were dead; Syracides 45. memoria eius in benedictionibus,& pax Dei supper ipsum; Let his memory be for a blessing, and the peace of God vpon him. They ascended by degrees in learning. Canon. Scal. El. trihar. All the time that the Scholelr sat at his masters feet, Illust. he was called Talmid Chakam, discipulus sapientis, The scholar of the wise: and Katon, minor, young: and this time was called Katon, minoritas, in tutorie; then he was onely called Ben Bethir, The son of Bethir. Secondly, he was Graduate, his master laying hands vpon him, then he was called Bachur Chabhir, {αβγδ} socius, A Companion And Zortba Darbhanan, Acutus discipulus, R●bbina test proximus. He that is to be made Master. to the Doctur, now he was called Iosua Ben Bethir, Iosua the son of Bethir, his own name is prepon'd; but he sat still vpon the ground. Thirdly, imposition of hands was given him again, and so he was master of Art: then he was Samuch, licentiatus, Licentiate; or Promotus, promoued, and his promoter was called Somech, {αβγδ}, imposer of his hands: now he is called Rabbi Iosua Ben Bethir, master Iosua the son of Bethir. It is true, that Christ being but twelve yeares of age, Luke 2. 46. sat amongst the Doctors for his rare gifts; but is was not permitted for others so to do. God instituted degrees of learning in the levitical Law. From 20. to. 25. they were {αβγδ}, catechized: from 25. to 30. they were as it were bachelors: at 30. they were Masters of Art as it were; at 50. overseers of others. So in the Christian Church, they had their degrees in the schools. First, they were {αβγδ} solutores, Resolvers of doubts: Secondly, they were {αβγδ}, Prosolutores, Resolvers of hard Questions: Thirdly, {αβγδ}, Deciders of Controversies. There was great modesty in the Schollers at those Canon. times. They called onely themselves Talmid chakam, discipulos Illust. sapientum, Disciples of the wise, and their greatest title was Talmid tora, discipulus legis, a scholar of the law. Plutarch. The Greeks followed their modesty. At the first, those who went to Athens to study the first year, they were called {αβγδ}, wise. The second year, but {αβγδ}, lovers of wisdom. The third yerae, they were called Rhetores, Rhetoricians. The fourth year, they were called {αβγδ}, fools, the more they knew, the less they thought of themselves: it is but the shadow of knowledge which puffs up the wise of this world. They went not out of the schools, to undergo any Canon. public calling, before they were enabled to teach. They wondered to see Saul prophecy vpon a sudden. Confir. 2 Sam. 10. 11. Psal. 84. 8. de virtute in virtutem, from virtue to virtue: Illust. Targum paraphrases it, Mibbeth Midrasha, Lebeth Midrasha, that is, a schola in scholam, from degree to degree. Paul will not haue {αβγδ}, young plants to be teachers, and Nazianzen finds fault, Cum ante lanuginem docent senes, When they teach old men before they haue hair en their cheeks. Aclianus lib. 10. cap. 6. it is noted of the whelps of the lioness, that those who haue sharpest paws, they so prick the matrix of the mother, and make hast to be brone, that they never come to their full strength, but are weak all their dayes; whereas those who haue not so sharp paws, stay till their ordinary time come, and gets full strength. So these Schollers, who through conceit of knowledge hasten to be out, pricking the matrix in which they are bread, come never to such maturity as others do, who stays their ordinary course. When the young Birds begin to flap with the wings, their feathers not being strong enough, they are said, {αβγδ}, Irritum facere conatum, To make their enterprise folly: they will be {αβγδ}, that is, To haue their wings ready of fly before the be flidge: and they will seem to match the Eagle himself: so leaving their dams, they become a prey to the Kites. So it fareth with young Schollers, who leave their mother the university too soon, they become a prey to Iesuites and heretics, their wings being too weak. SECTION VI. Of their mere politics. PARAGR. I. First of their civill times. THE day at the first, was called a natural day, beginning Canon. at the sunne-setting, containing 24. houres. In the which day I smote Egypt. Yet in Exodus it is expressly Confir. said, That they were killed in the night. Exod. 11. 4. Num. 8. 17. This day was called Gnerebh boker, Vespera mane in Illust. Daniel, the Greekes called it {αβγδ}: evening and morning, night and day. The artificial day was from the sun rising to the Canon. sun setting. Why fit ye here all the day long from morning till night: so Confir. in John, are there not twelve houres in the day, that is, from Exod. 8. 14. joh. 11. 9. the sun rising to the sun setting. This was called by the Greeks {αβγδ}: Illust. morning and evening, day and night. The day natural was divided into four quadrants Canon. Illust. or parts; or misnajoth, watched. The first from the sun setting till midnight: the second from midnight, to the sun rising: the third from the sun rising till the midst of the day: when the sun is said to be in his strength: the fourth to the sun setting. The artificial day was divided into four parts. Canon. The first, from the twi-light till the third hour: the Illust. second to the sixth hour: the third to the ninth hour: and the fourth till night. The Hebrewes divided their night into three watches, Canon. Confir. and every watch had four houres. The first from the beginning of the night till the fourth hour, this was called caput Vigiliarum, beginning of the watch, Psal. 63. Lam. 2. 19. the second, media Vigilia, the middle watch. Iudges 7. 19. the third, Vigilia matutina, the morning watch. Exod. 14 14. The romans divided the night into four watches, and every watch had three houres. This division of the Math. 14. 24. day( by the Iewes) lasted until the captivity, where they learned the division of the day into houres. Scaliger de emend temp. Nabopolasar understanding of Ezechias recovery, and how the sun went back in his dial so many degrees, began to divide the day into houres. dial indicating the hours of the day The pattern of Ahaz dial, showing 12 inequall houres every day. The Hebrewes call these unequal houres, Shagna gnekalah; and the Greekes {αβγδ}, Temporaria: and the latins Hora Planetaria, planetary houres. OCCIDENS. Abaz dial was not distinguished by sixty Minutes,( which is an hour) as our Dials are, but by half houres, called Commata, or degrees, wherrof there was 24. in one day. The equinoctial houres by the Hebrewes, were called Shagna Ieshara, and by the Greekes {αβγδ}. This dial is in the elevation of the 32. ½ degrees, In solo axis mundi, In the polar ground. For it can hardly be made vpon one horizontal, meridional, vertical, or Equinoctial ground. Meridices. The tropic of capricorn, in which at jerusalem the day hath X. equal houres. The tropic of Cancer, in which at jerusalem the day hath XIIII. equal houres. Septentrio. The houres in this dial, are called vn-equall houres; not in this respect, that some houres in one day are longer or shorter then others are: but comparing one day with another, the houres are longer or shorter, according as the sun ascends or descends from the equinoctial to the tropics. This in-equalitie of the houres, and lengthening or shortening of the day, was known by the signs in the zodiac, and the suins removing from the one tropic to the other, having past the equinoctial line; this in-equilitie of houres, with us here in Scotland would be very great: for our longest day on the South parts hath 18. equinoctial houres, and our shortest day but six equinoctial houres; so that if the in-equall houres were set on our Dials, there would be great in-equalitie; for, in Summer the in-equall houres, would contain an hour and an half of equinoctial houres: and in Winter the unequal houres would be half equinoctial houres. But in Indea when the day is longest, it hath fourteen equal houres, and when it was shortest, ten houres: Hence it is that there is but small odds in their in-equall houres. These degrees vpon Ahaz dial, were half houres. Canon. The Prophet gives him his choice, whether He will Confir. haue the sun to go ten degrees backward, or ten degrees 2 Kin 20. 9. forward. This cannot be meant of full houres, for the Ion: in Esaiam. sun doth not shine twenty full houres vpon no dial, unless the dial were under the Poll. When the miracle was wrought, the sun was at the fift full hour. The sun is brought back ten degrees, that is, five whole houres, then it comes forward again ten degrees, five full houres; then it goes forward two degrees to the sixth hour, that makes sixteen houres, then six houres to the sun set: so that this day was twenty two houres prolonged. This miracle seems to be wrought in the declination of the sun, when it comes towards capricorn, because when it is past the Equinoxe towards Cancer, it shows not twenty-four full degrees vpon that tropic; for it gives no shadow on it till the third hour, and none after the ninth; therefore the King could not choose to haue it go back or forward ten degrees vpon it. An hour is either a simplo hour, or compound. Canon. A compound, is the fourth part of a natural day, Illust. which hath four quadrants; every one of these quadrants hath three simplo houres, and it takes the denomination from the last of the three houres. The first quadrant is from the sun rising to the third hour, and it is called the sixth hour. The third quadrant, from the sixth to the ninth, and it is called the ninth hour. The last quadrant, from the ninth to the sunset, and it is called the last hour. So mark and Luke are to be reconciled: Mark. 15. 28. And it was about the third hour when he was crucified. Luke. 23. 44. And it was about the sixth hour when he was crucified: that is, when the third hour was ended, and the sixth hour beginning and not finished. The distinction of the great houres from the less, may be seen here. Houres     1 2 3 4 Great. oriental. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12 Small. Occident. 7. 8. 9. 10. 11. 12. 1. 2. 3. 4. 5. 6. paragraph II. Of their Moneths. THeir moneths consisted of full thirty dayes {αβγδ}. Canon. Gen. 8. 4. 5. 13. 14. See Scaliger in his Emendation of Confir. time, for proof of this. To express that the month had thirty dayes, Cleobolus Illust. propounded this riddle, of a father that had twelve sons, and every son had thirty children. 1. Theodorus Gaza. {αβγδ}, {αβγδ}: {αβγδ}, {αβγδ}. That is; One Father hath twelve sons; and every brother His thirty children hath, not one like t'other. They partly black, and partly white, are they: Still deathless and yet dying every day. paragraph III. Of their year. THey reckoned their eyare by the sun in their civill Canon. affairs. Sealiger emend. temp. This year was divide in four tekuphaes or quarters. First, Nisan. 2. Elul. 3. Tizri. 4. Sehebat. Bunt. de Synag Iud. None of these properly was called tekupha except tizri, therefore it awes called exitus anni, vel revolutio anni, the endor returning of the year. As Exod. 21. Ye shall keep the feast of Tabernacles in the end of the year. Nisan was called conversio anni. 1. King. 20. 26. When Kings go forth to battle in the beginning of the year. First, from Nisan, they reckoned their feasts, and the reign of their Kings: for if the King had been crwoned but a day before March, the month of Nisan or March, was said to be the second year of his reign: So his first year was ot always a complete year. They reckoned from this time their civill contracts, bonds and obligations. Secondly, from Elul( answering to our August) they reckoned the age of their young beasts, out of which they were to pay ththe to the Lord, none of their beasts were tithed before Elul. Thirdly, from tizri( answering to our September) they reckoned the seventh year of the resting of the land, and their bailies; and from this time they reckoned how long their trees were circumcised or uncircumcised; if a three had been planted in the month of june, or in the end of August, it was reckoned for a full year: and Tizri began the second year of it; so that the three was reckoned circumcised, if it had grown two full yeares: if it had but one month more, it was three yeares, if it was not planted in September. From Scevat( answering ot our Ianuarie) they reckoned all their trees which payed fruit: the trees which began to flourish then, of these onely they payed thtye, but those which were ripe before that month, they payed no ththe of them; as of the Citron and Date; but these which began to blossom then, or was soon after ripe, they payed tithe of them. SECTION VII. Of Civill Persons. PARAGR. I. Of the honour due to their Kings. THey had their Kings in great reverence, and did Canon. sundry things in token of homage and obedience unto them. First, they anointed their Kings. Iudges 9. 18. I honour God, and men, said the olive three: how honoured it God? in anointing his Kings, who were his anointed. That they might anoint Abimelech King. Abimelech was judge. 9. 6. made their King, yet he was not anointed; but Kings are described by this adjunct, because it was usually in judea to anoint their Kings. So Esay 45. 1. The Lord said to hsi anointed Cyrus. Yet we read not that the Persians anointed their Kings, but he is said to be anointed, because it was usual in judea. The same ointment which anointed the high Priest, Canon. Confir. anointed the King( being both types of Iesus Christ) Zach. 4. These are the two olive trees standing before the Lord of the whole earth. Targum Becan. expounds it of Iosua& Zorobabel, who were anointed the one for the Priest-hood, and the other for the Princely government with the self same oil: contrary to the position of 1 targe. ●●kel. Bekanus, that will haue the King anointed with an inferior sort of oil, and set up the high Priest above him. The difference in their anointing was this, the King when he was anointed, the horn of oil was first powred vpon his head: then he was anointed after the form of a crown betwixt his eyebrows: thirdly, the rest of the oil was powred vpon his head again: but they onely powred it on the Priests head. The Prophets anointed him. 1. King. 19. 17. And Salomon was anointed by Sadock in the presence of Nathan. The King was anointed for himself and his posterity, and the first of the family onely, as Saul, David: except when there fell a great strife; as Salomon for Adoniah, jons for Athalia, Ioachas for his eldest brother joakim. The Kings of Iuda were anointed plentifully with an horn of oil, to signify the perpetuity of their kingdom: but Saul and jehu were anointed onely lenticula, with a cruse of oil, to signify the short endurance of their kingdom. There was oleum unctionis,& oleum opobalsami, the oil of anointing, and the oil of sweet balm, the posterity of david were anointed oleo unctionis, but others opobalsomo. He who anointed the King, gave him a kiss of homage. Canon 1. Sam. 10. 1. Then Samuel took a vial of oil, and Confir. powred it vpon his head and kissed him. So, kiss the son. In * Dcosculationem pro veneratione ponunt Hebrias. The Hebrewes put kissing for worshipping. Illust. token of homage that he was anointed King by God his Father, the Church was to give him the kiss of homage: Psal. 2. The idolaters. Hosea 13. 2. gave this kiss of homage to their idols which was due to Christ, and job job 31. 31. purges himself of this, that when he saw the sun he kissed not his hand, the idolaters because they could not reach to the sun to kiss it, they kissed their hand and so worshipped the sun. So the Arabians when they see the new moon they leap for ioy, and kiss their hand to her. When the King was created they sent gifts to him. Canon. 1 Sam. 10. 27. The children of Belial brought him no presents. So the Wise men of the East brought to Christ as a King, gold, myrrh, and franckincense. All sorts of persons did homage to him. Petrue Cunaue de repub. Iudaorum. It was ordained that the high Priest himself should bow before him, as Nathan did before david, and stand before him; except onely when he sought counsel of the Lord for him; then the King was to stand before the high Priest; and none might sit in the court of the Temple but the King. 2 Sam. 7. 18. david sat before the Lord. Then the King Iere. 28. 7. sat in the gate of benjamin, but the high Priest stood. And the Hebrewes say, Talmud masecah. that the Priest both judged and was judged. 2. that he boor witness and witness was born against him. 3. that the Priest in the Temple stood barefooted, A discalceabant cum pro uxore, that is, if he had married contrary to the Law, they pulled off hs shoes from his feet, and he was called discalceatus in Israel, according to the Law. But they say of the King, Ruth 3. that he neither bore witness, nor witness was born against him. 2. he neither judged in Synedrio, nor was judged. 3. when he was in the Temple he pulled not off his shoes, neither whom soever he married, might they pull of his show for that. In all things the King was above the Priest, therefore david calls himself. 1 King. 1. 33. The Lord of Saddock the high Priest. david the King wore some ornaments belonging to the Priests. 1 Sam. 37. Applicavit amiculum, el david, to david, that is, he put it vpon david( not that the Priest put it vpon himself, Dauidis causa, for Dauids cause, as Iunius translates it) for his kingdom was regnum Sacerdotale, a Priestly kingdom, and he wore it because he was a perpetual type of Christ: he might be called a Priest as Moses. Psal. 90. 6. Moyses inter Sacerdotes. Moses amongst the Priests. They were subject and obedient unto him. Pro. 24. 21. Canon. fear God and honour the King, and haue nothing to do Confir. with Shonim, rebels, those who varied from the commands Illust. of God and the King, were called shonim, hence came hashonim, who taught that no King should be acknowledged vpon the earth but onely God: such were the degenerate Essaeans, who thought it impiety to be subject to any man, Iudas Galilaus, who perished in the conspiracy, o Ecclesiastica historia. Lib. 8. cap. 11. was the chief of these; they were called, Virga rebellantium: the rod of rebellion. They acknowledged their subiection to their Kings, Canon. by admitting his image or name vpon their coins. When the Church was in a family, they had the print of a lamb vpon their coin, he bought it with so Gen. 33. 19. many lambs: but Stephe. Acts 7. says, with so many pieces of silver: that is, with so many pieces of silver which had the print of a lamb vpon them. In the first ages they gave themselves to pastorage. Scal. in Varro Therefore 1. they called the signs of the heaven by their names, as Taurus, and Aries. 2. when they would signify any excellent thing, they put the name {αβγδ} before it, as {αβγδ} a great fig, Bucephalus, {αβγδ}. 3. they put the figure of the beast vpon their money, therefore it was called pecunia a pecude. But when Kings reigned over them, they carry their name of image in their coin: Beza. the sickle had vpon the one side Aarons rod, and vpon the other side the pot with Manna: and about it the inscription vpon the one side ( holy jerusalem) and vpon the other ( the sickle of of Israel) and above mem shim, rex Salomon, King Salomon in token of their subiection to him. When they were under the Persian Kings, they had the image of the Princes vpon their coin; this money was called {αβγδ}. Esdra. 8. 27. and 1 Chron. 29. from Darius Hystaspis who reigned then: taking away aleph( which the Chaldaeans prepose to names) it sounds almost Darius. In the dayes of the romans, they had the image of Caesar vpon their coin: whose image hath it? Cesars. Math. 22. 21. In the time of Hadrian the Emperour, Bar-Cosbe gathered an army and laboured to restore the Commonwealth to the Iewes again, for that cause they called him Bencokiba, filium stellae, and he applied to himself the words of Ballams prophecy, processit stella ex jacob, Numb 24. 17. there shall arise a star out of jacob. The rebels in token of their subiection to him called their coin by his name megnoth Cotsebijoth, oboli Cosbiti, Cosbies farthen, but when they saw themselves deceived, they called him Ben cotzba, filium mendacij, the son of a lie. The Christians afterward put not vpon their money, the image of their Kings, but sometimes the cross, coloured over with red lead, to signify the blood of Christ; and a crown vpon the top ot it, to signify his triumph. Afterward Scaliger opusc. they added the mystery of the trinity. 1. a Cloud and a voice coming out of it. This is my Mat. 3. 17. well-beloved, &c. 2. a lamb, and a dove. 3. the mystery of baptism was expressed vpon it. Sometimes the Iewes in token of subiection to their Canon. Kings, begun their accounts and reckonings of their yeares from his reign. When Alexander the Great entred into jerusalem, Illust. and saw the glory of the Temple, he blessed the God of Israel: and desIred one thing of Simcon, or Iaddus then high Priest, that he would set up his image in the Temple; which he refused, telling him that it was contrary to the Law of God: but he offered two things to the King. 1. that they should begin their accounts and reckonings from that time, that he entered into jerusalem: this was called mim jan setarat, numeratio contractuum, the number of contracts. When Alexander was dead, Seleucus succeeding to him, they called it ara Seleucidarum Alexandri. Rabbi Iuda Barcelonius. The second thing which he offered to him was this, that all the Priests sons that year should be called Alexanders, which accordingly came to pass. Maymonie. The Priests then besought Alexander, that he would remit the tribute of the 7. year to them, which he willingly granted to them. In token of their subiection to their Kings, they payed custom and tribute to him. Esdras 4. 14. it is called tributum transeuntium, the tribute of passing by, because it was given to the Kings, first when they passed by the towns which they conquered: and in the new Testament it was called, argentum capitationis, because they payed it, veritim, head by head. Hence amongst us come these duties called kanes, kane in the Irish tongue is called the head. SECTION VIII. Of Civill places. paragraph I. Of their judicatories. THere were three civill judicatories amongst the Canon. Iewes. The first was the gerat Synedrion, Iudgement seat, and Illust. they were called {αβγδ}, sitters in iudgement. Hence came Sanedrim amongst the rabbis, and the judgement place Synedrion, so it was called Beth din, domu judicij, the house of Iudgement: and the Senate itself was called beth din, metonymice. PARAGR. I. Diatriba 1. Of the number which sate in this first Iudicatorie. THere were 72. who sate in thsi iudgement, six for Rotundatio numeri. every tribe, but for making round the number, they were called 70. So Luke 10. 1. in the syriac it is 72. Discipels, yet they are called the 70. Disciples. So the 70. who translated the Bible. When there were ever 7. propter rotundationem numeri. PARAG. I. Diatriba 2. The persons who sate in this Iudicatorie. IN this Iudicatorie, there sate ecclesiastic and Civill Canon. Iudges. Drus. ex tabn. The first was Nashi or Rosch Hajeschiba, Caput curiae, Illust. the head of the Court: there was another next unto him, who was called ( Abh beth din) pater domus judicij, the father of the house of iudgement. He was next unto the Prince, and sate at his right hand: these two sate a little separate from the rest, and the rest in a semicircle before them. For the ecclesiastical matters sate, Cohen haggadol, the Ierem. 52. 2 King. 23. high Priest, and Sagan the second high Priest. PARAG. I. Diatriba 3. Of the manner of their election. THere were some Ceremonies used in their Election. Canon. At the first they were chosen by laying on of hands Illust. vpon them, called semucha, by the Greekes {αβγδ}, imposition. So Moses and josuah laid hands vpon the 70. Elders, and then the holy Spirit came vpon them. Afterward, the ceremony of laying on of hands was appointed to be given by none but by Rabbi Hillel, who was one of the masters of the gerat Synedrion. Lastly, this imposItion of hands, went out of use amongst them. And there was a verse onely repeated, as Maymonie testifies, when they were admitted, which was this: Ecce manus tibi imposita est, datur queen potestas tibi exercendi etiam criminalia. Behold, hands are laid vpon thee, and pwer is given to thee to exercise criminal things. PARAGR. I. Diatriba 4. THe properties requried in them. GOd required sundry properties in them, who should Canon. sit in this Iudicatorie. five of them are set down Exod. 13. and the rest, Confir. Deut. 1. 13. Talm. phesikta 45. 3. The Iewes add, that there were two more requisite. 1. that they should be skilful in the 70 languages, that so they might speak to any stranger, not by an interpreter, but who had that gift? not Moses himself. The second, that they should be skilful in magic, that so they might be the more able to try the Magicians, but this were impious. There was one special privilege in this house, that Canon. God spake immediately by his own voice, thrice in this house. 1 Sam. 12. 5. Rabbi Salomon testifies; Quod filia Illust. vocis exibat& dixit( vaiomer in numero singulart) Scil. Deus: dicebat queen test is; vos testifisammi de eo quod est in apperto, ego de co quod est in occulto. That an echo went forth and said; to wit, God, and the witness said, you testify of that which is open, but I testify of that which is hide. This he did, to let them see, that God sate amongst the midst of the Gods, Psal. 82. They sate in jerusalem, in atrio templi, in the entry of the Temple, it was called gazith, a pauenmented place. PARAG. I. Diatriba 5. Of the matters which they judged. THis judicatory judged matters of greatest weight. Canon. O jerusalem, jerusalem, which killest the Prophets: So, Confir. a Prophet must not die out of jerusalem. Math. 19. 27. He alludes here to this great Iudicatorie; for a false Illust. 1. Prophet was onely judged at jerusalem. By the great synedrion: they judged the Prophets, if they had been false Prophets. Talmud. jerus. They judged in this Iudicatorie, Zeken mumara, senem rebellem, a rebellious old man, such a one was Anan, senex apostata, an old Apostate, who strengthened the Sadduces. Those who having heard the conclusions of the synedrion, and would yet notwithstanding continue obstinate and draw away others, were condemned by this Iudicatorie. They judged vpon a tribe, if it made defection, and when to make war, and when not. The way how the synedrion tried the false Prophets, Deut. 22. 18. ( say the Iewes) was this. If he had threatened a iudgement to come, although it came not: yet he was ot a false Prophet for that: for God( say they) is gracious, as he was to the ninivites, and to Ezekias. But if he promised a good thing, and it came not to pass, then he was a liar. For every good thing which God promiseth he performeth: so ieremy tried Ananias to be a false Prophet, because Ierem. 23. 28. he promised a good thing to Zedekiah, and it came not to pass. paragraph II. Of the second Iudicatorie. THe second Iudicatorie consisted of 23. persons, and Canon. they judged of common crimonall cuases: they were called Dine naphshoth, judices animarum: because they judged of life also. The most hold that Christ, Math. 5. alludes to these three judicatories, which were amongst the Iewes: but this cannot stand with the text, for Christ was speaking immediately before of murder, and says, He who kills a man is guilty of iudgement. In their least Iudicatorie, they judged not of murder, and when they assign the third to Gehenna, they punished none in Gehenna: therefore Christ of purpose changes the phrase, which is to be marked, {αβγδ}, is worthy of iudgement: So {αβγδ}, of the council: but afterward in the accusative, {αβγδ}; is worthy of hell fire: therfore it is more probable which Caninius writes, that there was a fire always burning in Gehenan to consume the filth, and the carcases cast out there, and Christ alludes to that fire. PARAGR. II. Diatriba I. The place where they sate. THey sate in the gates of the city. Canon. Matth. 16. 18. The gates of hell shall not prevail against Illust. you. The gates were the places. where both their Amos. 5. 15. strength was, and their counsel sate: Christs meaning is then, that neither the craft of the devil, nor his strength shall prevail against his Church. PARAG. III. Of the third Iudicatorie. THe third Iudicatorie consisted of three at the least. Canon. The Iewes say, See the Chaldy Paraphrast vpon Genesis. Gen. 2. Quod Deus Sanctus& domus judicij Illust. eius fecerunt humtnem, that is, that God and iustice haue made man. dvo qui iudicant eorum non est judicium, when two judge, they haue no iudgement. Per domum judicij eius, they mean the trinity of persons, alluding to this Iudicatorie which consisted of three. In every village where there were but 120. persons, dicatorie sate. They judged in inferior things, as of whipping, and of goods, and therefore they were called Dine mammonoth, judices pecuniarum. PARAGR. IIII. Of the time when they judged. THey judged in most sit times, from the morning till Canon. the sixth hour. ieremy 21. 12. judge ye iudgement in the morning. Confir. Salomon pronounces a curse vpon the land whose King is a child, and whose Princes eat in the morning, as if he should say, when they should be judging the people. It was great iniquity then to condemn our Lord in the night. When they pronounced sentence of condemnation Canon. they fasted. When Naboth was to be stoned to death, they proclaimed Illust. a fast, they say to loose or save an Israelite, is as much as to preseure or destroy the frame of the 1. King. 21. 9. world. In executing of criminal causes, they did it with great Canon. deliberation; in other causes they needed not such deliberation. targe. jonath. in Num. 9 8. They came four causes before Moses, in two of Illust. them he made hast, in two of them he made delay. The first was of those were unclean, that they might not eat the Passeover: the second was touching the daughters of Zelophkad, in these two causes he made hast: but when the cause of the blasphmer came before him, Levit. 2. 4. and of him who gathered the s●icks vpon the sabbath, in these two he said ( non audius, I heard ●t not) to teach the Masters of the synedrion, to expect what they were to hear of the Lord, before they gave sentence in weighty causes. When they judged they sate. Canon. Exod. 18. 14. Why sit ye all the day long. So, 2 Sam. 7. 18. Confir. So Psal. 2. He who sits in the heaven laughs them to scorn, that is, who iudges. The parties stood before the iudges, Esa. 50. 3. Let us stand together, that is, pled together. The accuser stood at the right hand of him, who was Canon. accused. Psal. 106. Set an adversary, who may stand at his right Confir. hand, to wit, to accuse. Zach. 3. 1. satan stood at the right hand of josuah, to wit, to accuse. The deposition of the witnesses must be clear and evident. Canon. Talm. Lib. shophetim. id est, judicum. They deponed after this sort. 1. they must testify Illust. from their own sight. 2. what day of the month such a thing was done. 3. what month of the year such a thing was done. 4. what seventh year of the jubilee. The party accused spake for himself, he had not an Canon. Advocate to speak for him. Psal. 109. 7. When he shall come to plead, let him go forth Confir. condemned. And let his supplications be turned into condemnation: whatsoever he spake for himself, or besought the judges in his favour, it was all turned against him. Our comfort at the last day, shall be this: that satan A comfort. the accuser shall not stand at the right hand to accuse us: and that we shall haue Iesus the just as our Advocate to speak for vs. 1 joh. 2. 1, 2. Moses Gerundensis. There sate two scribes, one at the right hand of the Iudges, who wrote the sentence of absolution: another at their left hand, who wrote the sentence of condemnation. Christ alludes to this form, when he says; He shall Math. 25. set the sheep at his right hand, and at the left hand the goats. After examination, they gave out sentence, the chief judge said, Thou N. art Tzaddick, just, but thou R. art Rashang, {αβγδ}, guilty. Numb. 35. 30. wicked to die, that is guilty. So, Psal. 109. 7. Such a one was called Bendina, filius judicij, the son of Iudgement.( {αβγδ} judicare, to judge: was of him who was judged, and not of him who judged, activum, pro passivo. So. Prov. 25. 6. Phil. 1. 23.) That thou may be pure when thou judgest, that is, when thou stands as it were to be judged, which the Apostle translates thus; that thou may overcome when thou judgest. Why? because those onely who were pure overcome in iudgement. He who was absolved, was said to stand in the council, but the condemned, was said to fall. Psal. 1. The wicked shall not stand in iudgement. Targum, they shall not be justified. The latins following this phrase, say, Cicero. Stetimus in senatus, that is, we prevailed in the Senate. The Greekes used other forms in absolution and Canon. condemnation. They gave to those who were absolved a white ston, Illust. {αβγδ}, seruams calculus, the saving ston, the other was called {αβγδ}, the condemning or black ston. John, Revel. 2. 12. alludes to this form, to him who overcometh, I will give a white ston. Scalig. proleg an Euseb. The Athenians used to condemn to banishment, the guilty by an Oystershell, that was called {αβγδ}, and sometimes by an olive leaf, and that was called {αβγδ}. Two things belongs to the judge, justice, and judgement, when these two are joined together, iustice signifies the punishing of the wicked, and by iudgement the absolving of the righteous. Gen. 18. To do iustice and iudgement. paragraph V. Of their four capital punishments, which they call deaths. THERE were four capital punishments usual amongst Canon. them, Stoning, Strangling, Burning, and Beheading. Those who denied the foundation or the Articles of Illust. {αβγδ} the faith, called gnickare emuna, fundamentum fidei) cuphaz bagnickar, negans fundamentum, denying the foundation, those were stoned to death: such were the idolater, and the blasphemer. Levit. 24. 14. The Pharisees say, John 8. 5. that Moses commanded the adulterer and the adulteress, to be stoned to death: but it is not expressly commanded in Moses Law, that they should be stoned; but onely that they should die the death. The manner of stoning them was, Deut. 17. 7. The hands of the witness shall be first vpon him. They went up on an high place, and the malefactors hands being tied, one of the witnesses stroke him behind vpon the loins: If he died not with that blow, they took a ston a great as men could lift, and cast vpon him. If he dyed not then, all Israel cast stones at him. Where ever this phrase is found in the Scripture( say the Iewes) his blood be vpon him, it is to be understood of stoning, but where ever this phrase is found ( let him ● targe. jonath. in Levit. die the death) and the punishment not set down in particular, it is to be understood of strangling. Their second part of death, was strangling, Chanack, {αβγδ} suffocare, to choke. It was done by wresting of a cloath about the malefacotors neck, one pulling this way and another that way. Those who were strangled for greater ignominy, hung vpon the three till night, and before the sun set, they were butted. Deut. 21. 22. this was called Gnets tahalijah, lignum suspendij, the hanging three. The romans afterward changed this strangling into crucifying, and it was called Zekaph, crucifigere, to crucify, and the cross was called Zekiph, crux, a cross, and Gnetz, arbour, a three, and {αβγδ}, lignum geminum, a double three. Vpon the cross, the malefactor was first hung up, and then killed. Acts 10. 39. but those who were strangled, were first killed, and then hung up. This cross had four things in it. 1. Arrectarium, the main three. 2. {αβγδ}, scabellum, the three which their Scaliger Euseb. feet was nailed to. 3. Lignum transuersum, a cross three, whereunto their arms were fastened with cords, and their hands nailed. 4. Vertex, the title, the place above his head where the inscription was put. It had not a fift part( as some do think) called {αβγδ}, whereupon they did ride( as it were) neither were they called crucisali, to leap up on the cross, or, ascendentes in crucem, to go up to the cross, because they went up to this {αβγδ}. but because they ascended vpon {αβγδ}, the place where their feet stood. Constantine the Great, abolished first this kind of death, for honour of Christ who suffered on the cross. Here the great providence of God is to be marked, although the romans changed the form of the death, yet they changed not the three, because our Lord behoved Deut. 21. 23. to be made a curse for us, hanging vpon a three. The consequents of sin, are shane, pain, and the curse: Christ suffered all these vpon the cross; pain, for they racked and dis-ioynted him. Psal. 22. 2. shane, he suffered( being naked) betwixt two theeues. 3. the curse, because he hung vpon the three. Because they were usually crucised vpon the cross, the Apostle. Galat. 6. 14. says, the world is crucified to me, that is, the gloryn of the world which deceived the false Apostles, is nailed( as it were) to the cross, and dead in my iudgement: that I count nothing of it. He who was condemned to this kind of death, carried the cross vpon his neck, to the place of execution, from the judgement Hall. It was laid vpon Christ, and he not able to bear it; therefore they compelled Simon of siren to help him. He who bore this three also, was called Furcifer, quia ferebat furcam, because he carried a three, onely for ignominy and not for death. It was from this custom of carrying of the cross three to the place of execution, that the phrase in the gospel is borrowed, Take up your cross and follow me. Math. 16. 24. Causab. cont. Baron. It was the custom of the Iewes, when they carried one to execution, there went one before, speaking these words. This man goes forth to be put to this kind of death, for such or such a crime, done in such a place, in such a time, before such witnesses. If any man haue any thing to say for his defence, let him come and speak now. But the romans changed this form, and put the cause of his condemnation in a superscription about his head, as in Christs cross. The superscription was in Hebrew, greek, and latin: for it was the custom of the roman Eraperours when they subdued a people, to sand their Edicts to them, in their own language, and then in latin. So Pilate being a Roman, puts up the inscription above Christ, in Hebrew, greek, and latin. The third sort of punishment, was called Sarapha, {αβγδ} burning. Levit. 21. 9. Afterward they used another sort of burning, which they called Combustio ainae, The burning of the soul. Levit. 19. Igne comburetur. Let him be burnt with fire. jonathan the Chaldie paraphrast paraphrases it thus; he shall be burnt, powring in hot led at his mouth. The ground of this punishment they made to be this, because it is said of Nadab and Abihu, Combusti sunt in aximabus suis, they were burnt in their souls. They say there was no burning in their bodies: here we see vpon what ridiculous ground they institute this punishment. Their fourth sort, was Beheading. {αβγδ} In all these sorts of punishments, when the malefactor was butted, if he had been strangled, the cloath which strangled him, was butted with him: so the three vpon the which he was hanged, sot he ston which stoned him, and the sword which beheaded him. Afterward they added a fift sort of punishment, to wit, drowning. Math. 18. 6. It were better that a Mil● ston were hung about his neck, and he were cast into the sea. Mola asin aria. The Mill-stones which they used were of two sorts, the first was Mola trusatilis, a light ston turned about with a mans hand: the second was Mola asinaria, a heavy ston turned about by an ass. This they hung about his neck who was to be drowned, to make him sink the sooner. He causeth the wheel to go over the wicked: Some hold, Prov. 20. 16. that Salomon alludes here to a form of punishment used among the Iewes; as the husbandman broke some sort of grain with the wheel, so they broke malefactors with the wheel: but Salomons meaning is; As the wheel turns over, just in the same place. So, as the wicked haue done, shall be done to them. PARAGR. V. Diatriba 1. Of the place of execution. THe place of execution was public. Canon. Bring him out, that all the people may see and stand in Confir. fear. It was iniquity then to behead John in the prison: amongst Deut. 21. 18. the Greeks, the place of execution was the prison, Illust. which in their language was called {αβγδ}, the place of iustice. This place of execution, was called Golgotha, the place of dead mens skulls: because the dead gaols was rolled up there, which before was called mount Gareb, The jer. 31. 39. hill of gaols, because the lepers and diseased, were put out there: afterward for detestation it was made the place of execution. Arias Montanus. In the description of jerusalem. The gate by which they were carried to the place of execution; was called porta vetus, vel porta judicij, the old gate, or the gate of iudgement, they went out of it, who Heb. 13. Were condemned: the Apostle, Heb. 13. Hath relation to this, Let us follow him without the gate. They were miserable comforters to those whom they Canon. executed. Aelianus, lib. 4. de animalibus. cap. 41. causab. cont. Baron. At the first they used to give them wine, when they Illust. were in the place of execution: give wine to him who is Prov. 31. 6. of a sad heart: but afaterward they used to give him vinegar mingled with gull, to make his head giddy, that he might feel no pain; but Christ refused this. The Persian Kings kept by them sundry sorts of poison, which they used, either to hasten their death, or to mitigate their pain. They had no pro[er officer, who executed the guilty, for sometimes the captain of the guard did it, therefore he was called mactator: sometimes the judge, Gen. 34. 36. 1 Sam. 15. 33. Mark. 6. 27. as, Samuel killed Hagag: and sometimes one of the guard, as he sent Spiculatorem one of his pike-men to behead, John: improperly translated a Hang-man. PARAG. VI. Diatriba 1. Of their punishments not Captiall. THeir punishments not captiall, were three, imprisonment, Canon. whipping, and mutilation. Three things are necessary for the health of mans body. Illust. 1. motion. 2. quies or rest. 3. integrity. Imprisonment, is contrary to motion; whipping, is contrary to rest; and mutilation is contrary to integrity of body. They had two sorts of prisoners, free prisoners, and Canon. more straitly kept in prison. Their free prisoners they suffered to go out all the Illust. day long fettered, to work, but caused them to come to the prison at night. And they shall be gathered as the captives Esa. 24. 22. to the prison: the morrow they were brought again to their work; So the roman prisoners were suffered to go abroad all the day, therefore Paul sayues; he sought 2 Tim 1. 18 me out diligently; fi he had been kept still in the prison, he might haue found him out easily, but he was suffered to go abroad all the day. The malefactor was bound by the left arm, and the soldier by the bright arm, who went with him. Seneca. Eadem catena tam reum quam militem tenet, One chain holds both the guilty and the soldier. Drus. prat. These freest sort of prisoners, which we call warders, were warded within the Cities of Refuge: the Greekes called this prison {αβγδ}, a prison without fetters: and the latins called these prisoners Comperendinati, suspendit, because they were neither yet absolved, nor condemned, lying under some suspicion. Their second sort of prisoners, were those who were kept in fetters. Psal. 104. Such were the iron fetters which joseph was put in, in ferrum venit anima eius, his soul was in irons, id est, in nervam ferreum, an iron hand. ●er. 39. So, Psal. 107. vinctus afflictione& ferro, bound with affliction and iron. and Acts 16. 14. The Greekes called this {αβγδ}, the inner prison. When they would statue jer. 11. 19 one in the prison, they said, Perdamus ligno( procibo eius)& tollamus eume terra viventium, Let us give him wood for bread, and put him out of the land of the living by the first part, they meant to receive him, and to eat the wood of the stocks if he would; by the second to kill him by the sword: See the opposition, vers. 22. the Chaldie Paraphrast: Mortifero veneno inficiamus cibum eius, Let us infect his meate with poison: this the Greeks called {αβγδ}, sublatio, a killing. PARAG. VII. Diatriba 2. Of their whipping. THe Lord prescribes in the Law, the number of the Canon. stripes, which must be given to the malefactor. forty stripes thou shalt give him, but no more. Deut. 25. 3. They gave him usual but thirty-nine stripes, not full Illust. forty. 2 Cor. 11. 24. I received thrice forty stripes lacking one of the Iewes. The reason why they gave not full forty, was this; the whip whereiwth they whipped them, had three tongs, and they gave them but thirteen stripes with it, which made thirty-nine, if they had given the Arbhagnim chasdechad forty lacking one. fourteenth, they had exceeded the number prescribed in the Law, which had been fortie-two stripes. If the judge had commanded to give twenty stripes, they were to give them but six blows( which was three at a blow) if they had given them seven, they had given twentie-one stripes, and so they should haue exceeded the judges sentence. whip The form of the whip. Buxtorf. Gram. Chaldaica. The malefactor, when he was beaten did neither sit nor stand, but was bowed down. Deut. 25. The judge shall cause him to how down. His clothes were pulled off. He was bound to a stake fixed in the ground. The whip had a handle of a plame long, thorough which was put a thong of ox leather double, which might be let up or down, as we let up or down a Stirrup, and it was fitted according to the bigness of the malefactors body. If he were a big man, it was let out, if a lesser body, it was made short. Through this thong, went a thong of ass leather doubled, so one was doubled in two, and two in four. Talm. Maccoth. cap. 3. in Mishnah. He received with this whip three blows at once; the thong of the ox leather whipped him to the belly and the breast, for it was longest; the two thongs of the ass leather, whipped his back and the hinder parts, and they say, Non condemnant cum nisi plagis quae conuenientes sunt ad triplicandum: They condemn him not, but with whips agreeable to the number of three. They had another form of scourging by Scorpions, 1 King. 9. 12. Exech. 2. 6. They shall be beaten with Scorpions, this was a sharp sort of thorns, of the which they made a hwippe, which stung as if htey had been Scorpions: and josuah alludes judge. to this form of whipping, They shall be thorns in your sides: for they whipped them about the sides,& not alongst the back. PARAGR. VI. Diatriba 3. Of their Mutilation. THe LORD would haue the same member cut off Canon. from the transgressor, which he cut off from hsi neighbour. Eye for eye, and tooth for tooth. Confir. The Greekes from this borrowed their {αβγδ}, Exod. 21. 24. contrary passion, and the latins their legem talionis, law of Illust. 1. equality or proportion. If he wounded a man( not cutting off any member of the body) and the man not able to work, he pays four things to him: first, his pain: secondly, his shane, thirdly, his healing: fourthly, his resting. If he hurt him, and he rest not from his labours, he pays but three things; his pain, shane, and his cure, but not his resting. If he wound him in a place not seen, then he pays but for his pain and healing. If he strike him, and wound him not, then he pays onely for his shane. If he hurt his own Hebrew servant, so that he rest, he pays three things to him, his pain, his shane, and his healing, but not for his resting, because he wrought to his master. If he hurt his own heathen servant, he pays nothing for his shane, because he was his slave, he pays nothing for his resting, because the labour was his own, he pays onely for his pain and healing. He who hurt his neighbours wife, he payed for her resting and healing to her husband: for her pain, to herself. For her shane if it be seen, as in the face, a third to herself, and two parts to her husband: if in a secret place, he payeth a third to her husband, and two to herself. There is Calius. Talio equalitatis, a like in quality, and Talio similitudinis, a like in similitude. Talio similitudinis, is kept in correctiua iustitia, in correting justice; when one strikes his father, he is not to be stricken that way again, but to die the death: talio equalitatis est in rebus, talio similitudinis, in actione& passione, alike in equqalitie, is in the matter, alke in similitude, is in action and passion. When one smites out the eye of him who hath but Quast. one eye, whither should talio similitudinis be kept here, or talio proportionis? Whither should one of his eyes be pulled out, or both his eyes? answer. Talio equalitatis, should not be kept here, but talio similitudinis, he should loose both his eyes, because he deprived his neighbour of hsi whole sight. The Iewes expounded this law, not, per talionem equalitatis, but, per talionem similitudinis, and they said, how could onely eye be pulled out for one eye? therefore they interpnted the Law, He shall pay the price of an eye. This their interpretation, eye for eye, is like that: it is lawful for a private man in revenge to pull out his neighbours eye: as false Interpreters of the Law humors their hearers, establishing private revenge, which belongeth onely to the Magistrate: so they would pleasure the rich by this interpretation, and benefit themselves: so they sought not them but theirs. This mutilation was not cutting off, of vital parts, it was not cutting off of excrements, as hair, or nailes, neither of the deformities of the body, but of the integral parts, as eye, tooth, &c. The Calius. romans and Greekes, used to mark malefactors with a hot iron, these were called {αβγδ}, and the Apostle alludes to this. I carry in my body, stigmata Christi. When they were marked in the forehead, Plinias calls those, inscriptos vultus. r Plin. denat Histor. PARAG. VI. Diatriba 4. Of the tortures used by the tyrants against the godly. THere were two special torments used against them. Canon ieremy 29. 26. navis sugentis, the ship of the sucker, Confir. this the Greekes called {αβγδ}, to enclose in a Serra diffecti, sawen. Heb. 11. Such a death the Hebrewes hold Esay was put to: enclosing him in a three, and sawing it. Heb. 11. ship. Int his torture, they put the man enclosed betwixt two boards straitly. In the mean while to preserve his life( while he should confess) they gave him by a Cane, some Meltemperatum lact. Test. Plutar. liquour to preserve his life: therefore it was called, navis sugentis, and anointed his face, setting it to the sun, that the flies might torment him. Tympanysmus, was the {αβγδ}. stretching out of the person tormented, as if he had been the head of a drum, then they beate him with cudgels to death. When balthasar was killed by Darius, they beate him with cudgels this way to the death; and so the Christians were thus tormented, Heb. 11. In the dayes of Nero, they put a pitched coat vpon the Christians, to make them burn the better, called tunica molesta, a troublesone coat, and they Suet. in Claud. burnt them in the night, to make them serve as torches to give light. Scaliger in Eus. Calius. The Christians were called Sarmentitij and Samaxij in opprobry, becausE they were bound to a three, made in the form of an axletree, and branches set round about them, to burn them to death. paragraph VII. Of their civill Contracts and bargains. THe Lord would haue his people to deal justly betwixt Canon. man and man. Leuit. 6. 1. Si mentitus fuerit in positione manus. If he Confir. lie in clapping the hand. It was their use, when any thing was given them to Illust. be kept, by clapping of the hand to promise restitution thereof: this depositum, was called pickadon, promise, and the Apostle alludes to it, 2 Tim. 1. 12. {αβγδ}, He is able to keep that which I haue committed to him. Talm. seder nesikinde damus. He was to purge himself by an oath, whether he kept the thing freely, or sought it to keep, or received wages for keeping, or who gave wages to keep it. In taking their infefetments, they had their own proper Canon. ceremonies. Psal. 60. 4. over Edom I will cast my shoe: Illust. here is an allusion to the custom of the Iewes, when they took their possession, they put a shoe vpon their foot, or Chaldie Paraphrast vpon Ruith, translates a shoe, a glove. a glove vpon their hand. This pullign off was called Chaliza, detractio, a drawing, and he was called discalceatus in Israele, barefooted in Israel. But this custom wore out of use amongst them, and for this they took their seizing by a piece Elias Levit. in Sudar. of cloath, called Sudar, vnde emptio, sudar, a buying. Whether the buyer or seller pulled off their glove or shoe it is not certain. Targum jonathan expounds it of the buyer, that he pulled off the glove or shoe, Ruth 4. Et detrahebat chirothecam dextrie suae,& emebat ab ipso: Chalde Paraph. and shee drew off his right glove, and bought it from him. Other of them refer it to the seller, as I give to thee this glove or shoe, so I give this land to thee. In their contracts and bargains of morgating their Lands, they used not Notars as we haue; Sacliger in Elencho. but he who wa sto buy the ground writ two instruments; the one he sealed with his own signet; the other he shew'd it Iere. 32. 7. 8, 9, 10. vnclosed instrument: these two instruments were almost alike in all things, save onely that in the sealed instrument, they concealed someting from the witnesses, the things concealed were these, the price of the land, and the time of the redemption: these they concealed( for none knew these but the buyer and seller) in case that the Goel or next of the kindred, knowing the time of the redemption and the price; and the morgager not able to redcome it at the day; it was lawful for the next of the kindred to haue redeemed it; these two being concelaed, there was place still for the poor man to redeem hsi own land after the day: therefore they set down in the enclosed instrument onely the bare disposition without the price, or time of the redemption. So among the romans when they sealed their latter Will a Calius. and Testaments, they concealed the name of the heir, least any wrong should be done to him. In other affairs they had their Scribes and Writers, Psal. 45. 2. Ezech. 9. 2. easter. 3. 12. these Iudges 5. 14. by a poetical description are described trahentes stylo scribae, drawing the Pen of a Scribe. PARAG. VIII. How they measured their ground. THey measured their ground by a line. Canon. Hence is that phrase. Deut. 3. 4. Funiculus Argob, The line of Argob. So, funiculus Domini, The lije of the God of jacob. So, 2. Cor. I went not into another mans line. These were called Chable midda, funes mensorij, measuring Revel. 21. lines. This measure of the line or cord, in hot weather it shrunk in, and in wet weasther it stretched out; therefore in measuring of the Temple, and all those things which belonged to it, they measured all by a reede. So, John sees the Temple, and all those things which belonged to it, they measured all by a reede. So, John ses the Temple, measured by a golden reede. The canon of the Scriptures, is that golden reede which measureth all things belonging to the Temple, it is not that Lesbia regula, which will shrink in& reach out. PARAG. XI. How the ancients reckoned their yeares. THey reckoned their yeares vpon their hands. Canon. wisdom comes with length of dayes in he right Confir. hand. Prov. 3. 6. Anton. Nebress. they reckoned vpon their left hand, till they come to an hundred, and then vpon the right hand, they reckoned their hundreds: hsi meaning is then, that wisdom gives length of dayes, even to an hundred yeares, Hieronymus. Hieron. in Ioumian. porro centesimus numerus, transfer tur a sinistra ad dextream,& in eijsdem digitis numeratur, said non in eadem manu: truly the hundred numbner is transferred from the left hand, to the right hand, and is numbered with these same fingers, but not in the same hand. Ambrosius, Ambros. Bonus rationci nator velut ad centuplum manum porrigens, semper a sinistra transfert aliquid ad dextram, a good counter stretching out his hand, as to an hundreth, transferres from the left hand, something to the right hand. So the Poet writes of Nestor,( juvenal. sua dexter a computat annos) he counts his yeares vpon his right hand. mark the form of their reckokniing vpon their left hand, apply the top of the little finger, middle-finget, and ring finger, to he six numbers, vpon the palm of the hand, then by stretching out of the fingers again they make other three, which make up all the simplo numbers vnderten. Int eh composed numbers, apply the thumb or the fore-finger, to any of the numbers set down in the programme, ye shall rightly know the numbher: as join the top of the thumb with the top of the fore-finger, and these make thirty. Vpon the right hand, put the top of the fore-finger to the midst of the thumb, and these make an hundred and so forth, as ye may learn by the programme of the two hands set down here. left and right hand The thumber they called it holy, because the high Priests thumb was consecrate with blood. Calius. The little finger ws called the finger of incense, because the high Priest measured incense with it. The second finger, was called the Digitus infamis. infamous finger, Esay 58. They point with the finger. Alexander ab Alex. The Grecains called hthis {αβγδ}, id est, pertentare digito an gallinae ova conceperint. PARAG. X. Of their measures and weights for liquid and dry measures. GOD appointed weights and measures, that there Canon. might be righteous dealing among his people; without which the commonweal could not stand. Prou. 20. Ye shall not haue a weight and a weight. Confir. There is two sorts of Iustice, distributive and commutative. Illust. distributive iustice, observes medium Geometricum, Arithme●. 4. 6. 10. Geom. 4. 6. 9. but commutaiue iustice, keeps medium Arithmeticum: in weight, number, and measure. In distributive iustice, we observe not medium Arithmeticum, of which the Philosopher propones an example: A man bids so many guests to his house, and sets two loaves before them, they are to few, then he sets ten before them, they are to many: he must not take medium Arithmedicum, as a midst here, to set six before them, but medium Geometricum, or medium respectu convivarum amid in respect of the guests: to give every one as he needed. When we pray, Prou. 30. 8. Da nobis panem dimensi nostri, give us our measure of Bread, whether seek we, medium Arithmeticum or Geometricum here? answer, We seek not Arithmeticum but Geometricum, for all should not be alike, but that every one should haue food meet for his condition: So, Prou. 31. 15. Shee gives by portion to her seruants. But when the Manna was Exod. 16. 16. partend, and every one got his Omer, then it ws Arithmecum medivum. So Deut. 25. 13. 14. He shall not haue a ston and a ston, this observes Arithmeticum medium. commutative iustice is the pillar which upholds all Canon. things. The general grounds of this commutative iustice, are Illust. first, Quod tibi fieri non vis alteri ne feceris, do not to another, Math. 7. 12. 1. Tim. 5. 18. Luke. 20. 7. which thou wouldst not haue done to thyself: secondly, he who labours not, should not eat: thirdly, the workman is worthy of his wages. The particular grounds, are weights and measures, The moral ground of Measures. which are necessary in the Church. 2 Chron. 23. First, for mans life, as in physic: for without measure and weight, the physician might kill where he should save. 2. Tim. 5. use a little wine for thy stomach: So in husbandry. The moral ground of Measures. Leuit. 17. According to the measure of the seed, the price of the ground shall be valued. So the Scripture shows us the strength of goliath, by the weight of his armor: therefore, wisdom. 11. God hath made all things in number, weight, and measure. And, 1. Cor. God lays no more vpon us, then we are able to bear. The ground of dry measure is the Barley corn, and Canon. The natural ground of measures of the wet measures the egg. Because the Barley corn, is the beginning of dry Illust. measures, therefore an account is called shiur, from shiur, the barley corn: six barley cornes make an inch, four inches make a plaame, three palms make a span, three spannes make a cubit. A cubit was either the cubit of the Sanctuary, or Canon. the common cubit, called cubitus viri, the cubit of a man. Deut. 3. or, cubitus decurtatus, a less cubit. The cubit of the Sanctuary was an hand breadth Illust. more then the common cubit. The common cubit was, from the point of the elbow, to the roote of the finger. Ehuds dagger was of this cubit. Iud. 3. 21. Because the cubit was the usual measure, therefore jer. 51. 13. saith, Cubitus avaritiae tuae venit, the cubit of thy avarice is come, that is, in that same measure, that thou hast done to others, in that same measure, it shall be measured to thee again. The cubit was of their greatest measures. Ezech. 27. 11. And Gammadim were vpon thy walls: that is, tall men, or, men of cubits, because it was one of their largest measures; or, men of cubits, because they measured many things by the cubit. So the Sabaeans,( lying betwixt the Persian and read Sea,) Esay 45. 15. Are called men of measures, because they used much merchandise or Gammadim, those of Phaenicia which lay out in the form of a cubit. The common weight, was called Lapis Regius, the Kings ston. 2 Sam. 14. 25. their smaller weight, was the weight of the shekle: this was called Siclus ponder alis, the shekle or weight: as the other was called Siclus nummarius, the penny shekle. Absolons hair weighed two hundred shekels, which is four pound and two ounces 2 Sam. 24. 24. david bought it for sixty shekels, keeping the proportion of gold to silver, twelve to one: one of gold, and twelve of silver. PARAG. X. Diatriba 1. Of their Shekle. GOd to avoid all sort of false dealing, took order Canon. for their money, that hte Shekle and Gerah should be so much. The Shekle ws their most usual money, therefore Illust. sometimes the Shekle is set down, and not the mettall, as Exod 30. They shall give half a shekle, to wit, of silver. Sometimes the mettall is set down and not the Shekle. Matth. 26. They gave him thiirtie pieces of silver: that is, shekels of silver: thirdly, when the number and the mettall is set down, and not the shekle: Gen. 20. 16. Dedi mill argenteos fratri tuo, id est, siclos argenti. I haue given 1000. pieces of silver to thy brother, that is, shekels of silver. He would not haue them to falsify their coin, to Canon. make their shekle great, Amos 8. 5. or to mix it with dross. Esay 1. he would haue it gnobher lasocher, transiens inter mercatores, Current money amongst merchants. It is called nummus a {αβγδ},& est tanquam fideiussor, when it is falsified, it brings, generalem in aequalitatem. Ezech. 45. In the dayes of Ezechiel, the price of the money was augmented, the sixth part, as mna sacra, at the first was 100. but in Ezechiels time 120. So the common Mna, at the first, was but 50. but in his time 60. soi that in time of scarcity of money( as in this time of the captivite) the magistrate may augment the value of the money. PARAG. XI. Of their Marriage. barrenness, was a curse amongst the people of God. Canon. Psal. 78. 36.( Thy virgines were not praised) that is, Confir. they were not married, this is spoken for their shane. When they were married, they were said to be praised, Illust. and the house of marriage, was called bny the Hebrewes, domus hillel, nthe house of praise, and when they had children, their reproach was siad to be taken from Luk. 1. them. But jephte vowed his daughter a virgin? answer, he vowed her not a virgin, but sacrificed her, for the Text should be red, And hey went out yearly to lament her: So the Chaldie paraphrast reads it, and most of the ancient targe. jonath. Iewes: and it was long after this ere virginity was professed amongst them of whom Christ speaks, some are eunuchs, for the kingdom of God, joseph de Bello. Iud. such were the Essaeans, and Origen. But jephte is commended, Heb. 11. for his faith, how could he then haue sAcrificed his daughter? answer, There are many of the Saints commended there, who committed otherways great sins. The maides before they were married, used vpon the day of expiation( clothed in white clothes) to go forth and dance in the vine-yards, and they said. Talmud tertia sedar Nashim, O young men lift up your eyes, and see whom of us all ye will make choice of, look not to beauty, because it is deceitful, nor to riches, because they take their wings and fly away, but praise her who feareth the Lord. jeremy in his lamentations hath relation to this; Their virgines mourn, neither dance they. Lamen. 1. 4. PARAGR. XI. Diatriba 1. The time betwixt the affiancing, and the marriage. BEtwixt the affiancing and the marriage, they intervened Canon. a long time. Let her stay with us dayes or ten. Confir. Dayes, put absolutely, sigifie a year, Gen. 8. At the Gen. 24. end of dayes, that is, of a year. So, Targum paraphrases Illust. the place, Gen. 24. targe. jonath. Aut decem menses: but ten, when it is referred to months, signifies dayes. Levit. 16. 7. In he seventh month the tenth, that is, the tenth day: but referred to yeares, it hath relation to moneths. Let her stay with us a year, or at the least ten moneths. What sense were this, or at the least ten dayes, the reason of this account was, because they had not the moneths disginguished by names, as after the captivity. The man gave the dowry to the woman. Canon david ebing but poor, cave so many skins of the Confir. philistines. So, Sechem asks, What dowry they would ask of him. 1 Sam. 18. 24. Gen. 34. 12. Elias Lovita. The Bride brought onely to her husband, her clothes, Illust. ornanments, and jewels. Nedunija, this was does mulieris; the womans dowry. They were not exorbitant in their dowries. Canon. Pecuniam pendito prout est does virginum, Weigh thy silver Confir. according to the dowry of the virgines; and this they gathered Exod. 22. 17. to haue been fifty shekels, Deut. 22. 29. Then he shall give who hath lain with her fifty shekels. PARAGR. XI. Diatriba 2. The time of their marriage. THeir marriages were in the night. Canon. And at mid-night the virgines came to wait for the Bridegroomes return, with their lamps in their hands. Confir. They used solemn words in their marriage. Math. 25. 1. Luke 12. Talm. Babylon. Solennis forma consecrandi sibi vxorem. Exemplar instrumenti dotalis Iudaorum ex Talm, Babylonico transcriptum, ex Cornelio Bertramo in quo hac verba. Esto mihi in vxorem secundum legem Moysis& Israel: Canon. & ego iuxta verbum debt colam te, honoraho te, alum& regam Illust. iuxta morem qui colunt, honorant,& regunt uxores suas fideliter: do autem tibit dotem virginitatis tu●e du●ēios denarios( id est 50. sickles) quinetiam alimentum tuum,& vestitum atque sufficientem necessitatem tuam; item cognitionem tui iuxta consuetudinem vniuersae terrae, that is, Be thou a wife to me, according to the Law of Moses and Israel, and I shall worship and honour the according to the word of God: I shall feed and govern thee, according to the custom of those, who worship, honour, and govern their wives faithfully: I give to thee for the dowry of thy virginity 200. pence,( that is, 50. shekels) as also thy food, clothing, and thy suffient necessity. Also a knowing of thee according to the custom of the whole earth. Here mark first how the Scripture hath relation to this form of speech, Honour your wives as the weaker 1 Pet. 3. 7. vessels. Secondly, he promises to his wife according to the Scriptures; Victum, amictum,& debitum tempus, Meate, clothing, and the time of knowing her: which the Apostle calls, Due benevolence, and here by modesty of speech, Numb. 30. 1 Cor 7. 3. it is called via omnis terrae, Gen. 19. We haue none to go into us after the way of all flesh. The marriage was perfected by three things. Canon. Talmud. tertia sedar Kiddushim de sponsalibus. Bekesebh, argento, with silver, 2 Vbishtar, scripto, from Illust. satar numerare, which is to writ, 3. Bebia, hoc est coitu, in knowing her. Hence is that saying of theirs. Quid sunt uxores& quid concubinae, uxores sunt cum instrumento, dote,& sponsalibus: concubinae, neque, cum hac nec illa. What are wives, and what are concubines: the instrumen, dowry and wedding, make a wife: but the concubines haue none of these. The Bride in token of her subiection, covered her Canon. head with a veil. Therefore she took a veil and covered herself. Confir. Gen. 24. 65. When she was a maid, she put a veil vpon her face. Illust. Hieron. Hieron. Illa sit tibi amabilis quae procedens in publicum, vix uno oculo qui viae necessarius patent egreditur, that is, Let her be amiable to thee, who going in public; goes scarcely with one eye open, necessary to the way. This veil was taken off her face in the day of her marriage, therefore it was called {αβγδ}, a veil, by the Greekes, because that day she went with her face uncovered, and the gifts which were sent to her, wee called {αβγδ}. The veil which covered her face in her Tertul. de Veland. Virg. virginity, was a token of her modesty; so the veil which covered her head when shee was married, was a token of her subiection: therefore when her husband Numb. 5. 18. was jealous of her, she is commanded to stand bare-headed before the Priest, until she be cleared of that suspicion, as not being under the husbands subiection all this time. The special friends of the wedding were {αβγδ}, Canon. Confir. the convoyer of the bride, and {αβγδ}, the convoyer of the bridegroom. Iudges 14. 20. {αβγδ}, was called the bridegroomes companion, Socius ejus, and by the Chaldies Shushebhinim, socij, companions. When the Bride was brought to the Bridegroomes Illust. chamber, shee was brought, Per {αβγδ}, and the bridegroom was convoyed, Per {αβγδ}, him the latins called Auspex, ind bonum auspicium: the rest who were at the marriage, were called the children of the wedding. Math. 9. 13. The witnesses who convoyed them, kept the chamber Deut. 22. 15. that night, vpon the morrow they received the tokens of her virginity and kept them. If afterwards her husband was jealous of her that she had not been a maid when he married her; the winesses were to produce the sheet called Sudar Talmud in tertia seder N shim, id est mxlierum and the father was to show it before the judges. The father himself had not the keeping of the sheet. Their marriages lasted seven dayes. Canon. Then Sampsons wife wept seven dayes, whilst the feast Confir. lasted. judge. 14. 17 As their marriages lasted seven dayes: So they appointed Illust. seven dayes for mouring at their burials: as they called marriage: Via omnis carnis, the way of all flesh. So, death is called; Via omnis carnis, I go the way of all Ios. 2. ●4. flesh: and they appointed seven dayes, as well for the one, as for the other. At their marriages, they propounded questions and Canon. riddles. I will put forth a riddle unto you, and if ye can declare it Confir. within seven dayes of the feast. judge. 14. The Greekes from them learned their {αβγδ}, hard questions, and their {αβγδ}, questions at meate. When they were married, they prayed thus for them, debt Deus tibi requiem, God give thee rest. And the Heathen Ruth 1. 4 then when they were married said. Est in portu, He is in the heaven. The women after they married, went seldom abroad. Habitatio domus dividet spolia, that is, the women, who Confir. dwelled at home divided the spoil. So, 1 Tim. 2. 15. They were called {αβγδ} domiportae. Causab. cont. Baron. The Greekes called them, {αβγδ}, home-setters, and Illust. {αβγδ}, house-bearers, and the latins Caesariae, dwellers in cottages: the Heathen painted before the modest womens doors, Venus sitting vpon a snail, Quae domiporta vocatur, called a house-bearer, to teach the matrons to stay at home, and to carry their houses about with them: So, the Virgines were called by the Hebrewes, Gnalamoth absconditae, hide, and by the Greekes {αβγδ}: shut up, and the places of their abode {αβγδ}, Cellae virginales, virgines cells. Contrary to these are neighbours. Prou. 7. 12. now shee is in this corner, and now in that, therefore the Chaldies call an whore egredientem, niphcath hara, going abroad, and a whore the daughter of a whore, targe. Sephar Gualamoth. egredientem filiam egredientis, a goer forth, the daughter of a goer forth, Gen. 34. Should he make our sister as a whore. targe. an sicut exeuntem for as. PARAG. XI. Diatriba 3. Of their Divorce. THe man gave the bill of divorce to the woman. Canon. In their corrupter times, the woman gave also the Bill of Divorce to the man. And if the woman put away her husband. Confir. Scaliger in Euseb. In the time of Herod the great, his sister Salome gave Mar. 10. 12. Illust. to her husband Cristbarus, the first bill of divorce. Athemongst the Romaes, it was usual for the women to give their men the bill of divorce. Anristoph. in Nebulis. By the attic law, they had two distinct names: if man put away his wife, it was called {αβγδ}, to sand her away: but if he woman went from her husband, it was called {αβγδ}, to leave him: the reason why the man was said {αβγδ}, was, because he had the authority to cast her out, for the house was his: shee was said onely {αβγδ}, to leave him and go her ways out of the house, and also was said {αβγδ}, Quando mittebant repudium viro, when shee sent the divorcement to the man: and actio divortij, the act of divorcement, vpon the mans part, was called {αβγδ}, the accusation of putting away. The Bill of divorce, was called Sepher keritoth, sheda dimissionis, the Bill of letting go, and it was written after this sort. Talmud. tertia sedar lib. 4. Gittim. de divortijs. Tu N. Esto expulsa a me,& sis libera,& domina tui-ipsius, ad abeundum& nubendum omni viro cvi vix;& nemo reij ciatur propter nomen meum: hic erit libellum repudij, et epistola dimissionis iuxta legem Mosis. That is, Thou N. go away from me, and be free and Mistris of thy own self, to go to mary whom thou wilt, and let none be refused for my name; this shall be the bill of divorce, and the Epistle of putting away, according to the Law of Moses. Christ objects to the Iewes, Mat. 5. 31. how they used to give to their wives the bill of divorce, having relation to their traditions in the Talmud,( for although the Talmud was not all gathered together till long after Christs death, yet it was taught in their schools long before: in Sura, Neharda, and Pambeditha, and they had several Treatises of it. Our Saviour Christ saith, He who puts away his wife, Math. 5. 31. and marries another, commits adultery, and if shee mary another, she commits adultery. Deut. 24. 4. Hittameah, is such a composition, that it implieth both, The defililng of herself and of her husband who put her away. What are we to think of this Law of divorce? Answ. Christ saith it was permitted to the Iewes for the hardness of their hearts. Solon being asked, whether he had given the Athenians the best laws or not? answered, the best that they could suffer. The wise Law-giver in policy, accommodates his laws to the constitution of the people, as the shoemaker makes the show for the crooked foot. The wise men amongst the Iewes, approved never this divorce. Ben Sirah being asked by one, who had a great shrew to his wife, if he might divorce with her for that; answered, as quod cecidit in sort tua road illude, Be content with her and secke not another. It was usual for the men among the Iewes, to haue Canon. many wives at once, but not for the woman to haue many husbands at once. If shee had been the wife of one husband:( the Apostle means not here, if a widow mary again) then it may 1 Tim. 5. 9 seem that she hath had more husbands at once? There are two sorts of digamie: direct digamie, when one hath two at once, this was never permitted to the woman: indirect digamie, when one being put away, they mary another; and in this sense, the woman may be said to haue more husbands: by the Law of God shee might not divorce from her first husband; but it was permitted amongst the Iewes,& commanded amongst the Gentiles. jure humano, according to the law of man, she was the wife of the second husband. But jure divino, accroding to the Law of God, of the first husband. The polygamy of the fathers seems not to haue in a mid-sinne, betwixt fornication and adultery. They Hos. 4. 10. shall commit adultery, and shall not increase. This seems to be spoken of polygamists and not of adulterers: for it was punishment for adulterers to want children; but the polygamists of purpose, married many wives, that they might multiply children. 2. This word to commit adultery, is taken sometimes largely, as in the seventh commandement; as well for fornication as for adultery; so here it may be taken for polygamy also, although it be not properly adultery: So incest is called fornication. 1. Cor. 5. When a man lies with his mother in law: the lesser for a greater: so here, the greater includes the less. Man doth something which agrees to him, Ex natura geneirs, as he is a living creature to beget. 2. he doth something which agrees to him, Ex natura a speciei, as to beget a reasonable creature, this he doth as a man. 3. he doth something as a faithful man: marrying his wife he represents Christ,& shee represents the Church. Although polygamy cross not the two first ends, yet it directly▪ crosses the third end, for as Christ hath but one wise( his Church) so should the faithful man haue but one wise. PARAG. XII. Of their feasts. THE Iewes were more excessive in their feasts, then Canon. Iewes. See the marginal note of the English Bible. Persians. the Heathen. For all their tables are full of filthy vomiting, no place is Confir. clean. So, H●s●a 7. 5. Esa. 28. 8. The Persians were very moderate in their feasts: they Illust. drank in their first service onely water out of the river Choaspis; and in their next service wine. When Asbuerus Esth. ●. 10. was in his wine he sent for Vashti: that is, when he was in his second service, and not when he was drunk, as it is commonly taken: for they had there {αβγδ} inspectores Esth. 1. 8. vini, to look vpon the wine; who marked the guests at the feasts, and suffered none to force others to drink: these were called also {αβγδ}, the eyes of the feast. The Babylonians in their feasts exceeded more: in their drunken feast Fuller. Misc. Shaka, beastliness was committed; jer. 25. 26. Babylonians. the servants were Lords of mis-rule, all the time of this feast: at this feast balthasar was killed. The Iewes in their feasts, powred ointment vpon Canon. their guests and kissed them. Let not ointment be wanting to thy head. david describing Confir. a flatterer, points at these two; the kisses of a flatterer, Eccles. 9. 8. Luk. 7. 38. Ezec. 23. 41 Et oleum peccatorum, and the oil of sinners. They used in their feasts, to give their flatterers a pastie Canon. baked with hony, Subsannationum vstulatae placentae, the baked pasties of scoffings: So, Psal. 35. 5. with the false scoffers at cakes, or banquets. Gnug, is called a pastie, and Gnugoth, flatterers, because Illust. in their feasts they threw a pastie to these parasites; hence Math. 4. the devil in the syriac is said, ankal-kartha comedece accusationes, to eat accusations, it should not be translated Divulgare are accusationes, to proclaim accusations. The Greekes called these {αβγδ}, lovers of pasties and parasites: they had two sorts of them, the first communis parasitus, the gross parasite,& {αβγδ}, who did things with a great show of honesty: the latins called them, Amici mensales, board-friends. At their feasts they burnt Incense for their guests to Canon. smell. And sattest vpon a costly bed, and a table prepared before Confir. it, whereupon thou hast set mine incense and mine oil. Ezech. 24. 41. The Church alludes to this form; My spinkenard sendeth Illust. forth the smell thereof. The times of their feasts were, first at the weyning of Cant. 1. 12. their children, as Isaac, and ishmael. 2. at the making of their covenants, as david, and Abnet. 2 Sam. 3. thirdly, to show their glory, as Salomon. 1 Kin. 3. So, Ashuerus, Est. 1. 2. fourthly, vpon their birth dayes, as Pharaoh, Gen. 40. 20. and Herod. Mark. 6. 5. fiftly, in the day of the coronation of their Kings. Hos. 7. 5. This is the day of our King. They drank their Wine in a trientall cup, containing Canon. half an English pint. I will take the cup of salvation, and call vpon the name of Confir. the Lord. Psal. 116. 13. Buxtorf. ex Betza Rabbino fol. 252. Gram. Cbald. Therefore they say, he who drinks all the cup at Illust. one draft, Gulosus est, he is a glutton: he who drinks it at two, vivit secundum viam terrae, that is, as a civil man: but he who drinks it at three; Est elato spiritu, he is proud. The Wine which they drank( when it excelled) was described by two properties: first, Cant. 9. 9. Loquitur in labijs dor mientium, it speaks in the lips of the sleepers. 2. Prou. 23. ●●at per rectitudines, that is, agreeable for man. So, Cant. 6. Vinum ambulans in rectitudinibus, id est, conveniens homini: Wine going upright, that is agreeable to man. Arena. Lexicon Hebraic. This Wine which they drank when it was not mixed, it as called Chamrachaija, {αβγδ}, vinum vivum, quick Prou. 9. 5. Isa. 5. 22. wine: when it was mixed, it was called Chamre marta vinum dilutum, settled wine: When it was mixed with spices, it was Misah, mistum, mixed. They used to cool their wine with snow out of Libanus. Canon As the could of snow in the time of harvest. Confir. They had their taster, who tasted their Wine, the Prou. 25. 13. Greekes called him {αβγδ}, the taster; and {αβγδ}, the chief of the feast: in the arabic, he is called Caput discubitus, principal for the sitting: and the latins called them, Modiperatores, who set down laws for their drinking: the Hebrewes say, Talm lib. Chag. Vinum est domini said bonit as est pincernae, the wine is the masters, but eh goodness the drawers. Canon. Their common suppers were of herbs. Confir. Better is a Supepr of herbs. Pro. 17. 15. This Plantus called Caenam terrestrem, an earthly supper. Illust. Vide Munsteri Lexicon Chaldaicum. They were not gerat eaters of flesh: therefore he was counted a g●utton amongst them, who eat tarthemar canis, a pound of flesh: and drank logum vini, a quart of Deu. 21. 18. wine; the Laines called this common fare; mensa necessaria, a necessary board: Varr. de re Rust. The Fathers before the flood, lived vpon herbs, but after, they will haue garlic, leeks, fish, cucumbers: nature is content with little, but grace with less. They had put two meales in the day, their dinner and Canon. their supper: their dinner was short, but their supper continued longer time, and then they made their greatest cheer. Hence is is called a supper, and a great supper in the Scripture. The Greekes exceeded more: first, they had their {αβγδ}, or breake-fast. 2. their {αβγδ}, or dinner. Luk. 14. 16. 3. they had their {αβγδ}, or beaver. 4. {αβγδ}, their supper. 5. {αβγδ}, their dimissory supper. PARAG. XII. Diatriba 1. Of the form of their Tables: THeir tables were round, like to the form of an half Canon. moon. Cant. 1. 12. In discubitu suo circulari, at his round table. Confir. So, Thy children shall be like olive plants round about thy Psal. 118. 3. Table. They sate in beds round about the table, three in a Canon. bed, and sometimes four. Thou sate gloriously vpon a bed, and the table was covered Confir. before it. Exec. 23. 41. They had three sorts of beds. 1. their sleeping beds. Illust. 2. Their dining beds, in which after meate, they used to rest themselves. 2 Sam. 4. 5. Et ipse cubabat cubitum meridiei, who slept on a bed a noon; the Greekes called them {αβγδ}, resting beds, {αβγδ}, somnum levem Eapere to take a soft sleep: {αβγδ}, post cibum sumptum recidere, this we call a nap: sometimes they call this rest {αβγδ}, a prandio inter quiescere, to rest after dinner, therefore prandium, a dinner, was called {αβγδ}, tempus meridianum, the noon time. 3. Their sick beds, called {αβγδ}, because their feet hung down when they were carried in those beds. Calius. Their chambers were called {αβγδ}, because there were three beds in one house, sometimes, {αβγδ}, because four beds were in the house, sometimes {αβγδ}, seven beds, sometimes {αβγδ}, twenty beds. Their beds were likewise called {αβγδ}, because they used to sit three in a bed, and sometimes four, as Horat: Horat. lib. Epist. Saepe tribus lect is videas caenare quaternes. That is; four on three beds, you est shall feasted see. They wash their feet before they entred into their Canon. beds, least they should desile them. The woman stood behind him, and began to wash his feet. Confir. Luk. 7. 38. The Hebrewes haue a saying. Prepara te invesitibule, Illust. vt passis ingredi triclinium, prepare thyself in the entry, that thou mayst go into thy bed: and the Greekes had their {αβγδ}, their feet washers. All the time that they sate in the beds at dinner or supper, they sate barefooted, and he who rose from, the table, called for his shoes, Horat. lib. Epist. Et soleas poscit, he asked his sandels. After they had washed their feet, they used to anoint them. Luk. 7. 46. this was physical for the stoping of the pores which were open then. When they did sit at meate, he who was best beloved, Canon. learned in the bosom of the master of the seast. John the beloved Disciple, who learned in the bosom of Christ. Confir. joh. 13. From this custom, is that speech borrowed, to be in Illust. Abrahams bosom, to signify the familiarity and society Luk. 16. 22. which the Saints of God, shall haue with the Father of the faithful in heaven: as also to signify the unity essence, betwixt the Father and the son. The Apostle saith▪ He came out of the bosom of the Father. This kind of sitting, is called by the Chaldie Paraphrast, Hashibboth, shemol, discubitus sinister, because they learned vpon their left elbow: then their right arm was under their beloueds neck, when they did not eat: but when they learned vpon their right elbow, it was called discubitus dexter, the leaning on the right elbow: then Cant. 2. their left arm was under their beloueds neck. At the first, they sate streight up at meate as we do, Gen. 27. 19. but in Salomons dayes, and Amos time, they ally in beds: Homer Iliad. Homer describes the Greekes sitting, and not leaning at their banquets. mark the difference betwixt these three. Portari in sinu, recumbere in sinu, cubare in sinu. To be born in the bosom, to elane in the bosom, to lie in the bosom. Portari in sinu is of INfants, Numb. 11. 12. Can I carry all these as Infants in my bosom. Cubare in sinu, est uxoris, Mich. 7. 5. Form her that lies in thy bosom. Recumbere in sinu, est dilecti, John 13. The beloved Disciple, who learned in the bosom of Christ. When they sate at meate, their feet lay out behind Canon. them. When Christ was at Table, mary stood at his feet: because Confir. his feet lay out when he sate at Table. Luke 7. PARAG. XIII. Of their apparel. THe fashion of their apparel changed as necessatie Canon. urged. When they were in Egypt their clothes were long, Illust. reaching to their feet: therefore when they went out of Egypt, they were bidden, Gird up your loins. Exod. 12. When they travailed in the wilderness, their clothes reached to their mid-legge: therefore the Priests when they went up vpon the Altar, they are bid put linen breeches vpon them, least their nakedness should be seen, because then their clothes were short, fit for their traveling in the wilderness. The Greekes called this short coat fit for traveling {αβγδ} vittoria verst is, clothes meet for going. When they came to Canaan, their clothes reached to their feet again. Revel. 1. 13. I saw him with {αβγδ}, clothes reaching to his feet: Such were the Persians stateliest garments. Esther 6. 10. Festina, scape {αβγδ}, take thy mantle, id est, {αβγδ}, dependens ad pedes, Thy mantle hanging down to thy feet. God instituted apparel for necessity, to cover nakedness. 2. for commodity, short, or long, to further them, in their journey. 3. to distinguish sexes. A man must not Deiu. 22. 5. put vpon him womans apparel. 4. to distinguish callings, as the noble from the base: but the devil hath found out a fift sort, to be an enticement to filthiness and uncleanness. Prou. 7. 10. And shee came forth in a neighbours apparel. There is some sort of apparel, which becomes not any honest woman, therefore the Heathen had, Sigonius. lib 4. {αβγδ} mulierum inspectores, qui mulierum cultui praeerant, the beholders of women, that were over-seers of womens arrayment. Canon Their clothes had a wide bosom. Confir. It shall be rendered into thy bosom abundantly. Esay 65 7. They had divers sorts of apparel. Canon. He who hath two coats, let him part with him that hath Confir. none. Luk. 3 11. Causab. cont. Baron. At the first, man had but one coat, but afterward Illust. they used two: their vpper coat, and their inward: their vpper coat the Hebrewes called Megnil, superior, Math. 27. 35. the vpper coat, the Greekes {αβγδ}, a cloak, and the latins, toga vel pallium, a gown or a cloak, the inward they called {αβγδ} or tunica, a coat, Christ had these two sorts of coats, his inward coat was woven; vpon which the souldiers cast the lots: and his vpper coat was made of four parts, which the souldiers partend. The colours of their clothes were divers. Canon. The clothes of the nobler sort were white. Eccles. 10. Illust. 17. Let thy clothes be white. Iam. 2. 2. Hieroin. ad Iovimanium. Therefore Church-men were forbidden to wear white, as fit onely for the nobles: for this cause it was, that the nobles were called Chorim, candidi, white: and the Greekes from 1 King. 21. 8. them {αβγδ}, Noble, and the Dutch Her, Lord: these clothes they used to scour often: hence, so often ye shall read, mention made of the Fullers in the Scripture: Whiter then the Fulelr could make. Mark. 9. 3. mark the sparingness of the ancient nobility, who Note. used to show the selfsame clothes often, and to wear them: but now every day they must change a suit. Luke 16. 19. {αβγδ}, frequentativum, whereby is signified the pride of the rich glutton, who was daily richly appareled. Sometimes they wore scarlet: and sometimes purple. Lament. 4. Luke 16. The Kings children were clothed in coats of divers colours. Canon. The Babylonians exceeded in pride: they wore garments Confir. of divers colours, who were not the Kings children. 2 Sam 13. 19. josuah 7. 21. Addreth Siner, a Babylonish garment, Illust. the 70. translates it a garment of divers colours. So, they of Tyre commonly wore Crownes, which belongs onely to Kings. Ezech 28. 13. The base sort of clothes were soiled black. Canon. Non stabit cum obscuris: He shall not stand with the base. Confir. Prou 22. The Prophets wore a hairy gown. Canon. For this, Elias is called a hairy man: and John the Baptist Confir. following him, was clothed in Camels hair. The false Prophets, when they would deceive the 2 King. 1. Math. 3. 4. people, put vponthe a hairy gown. Zach. 13. And Christ bids, beware of those, who come clothed in sheep Math. 17. 15. skins, but inwardly they are ravening Woules. They had broad girdles, in which they carried their Canon. money, called Zona. Hence Alex. ab Alex. perdere Zonam, amongst the latins, is to loose credite, as Solvere Zonam, was, to loose their chastity, Quia nuptiarum die solvebatur Zona: because the day of marriage, their girdles was loosed. PARAG. XIIII. Of their Warres. THey had Gods commandement or approbation for Canon. their warres. They had two sorts of warres, Milchamoth mitzba, bella Illust. praecepti, Warres by command, God out of his own Exod. 24. mouth, commanded to make war against them. Their other warres were Milchamoth charasoth, bella spontanea, voluntary warres, they had an approbation of God to these warres, when they had just cause: as for defence, of correction, for recovery; not for cruelty, or desire of revenge. Last, when they used moderation in their victories. The Israelites were too cruel against the Beniamites, Excessit medicina modum, the physic exceeded measure. Before they were to besiege any city, they were to offer Canon. them conditions of peace. This was to be understood, as well of the seven Nations, Illust. as of other people: none of the Nations took josu. 11. peace with Israel, but the Chiuaeans, and the Gibeonites: the rest were all slain, because the Lord hardened their hearts, else they had received the conditions of peace. What was the reason then, why the Gibeonites by craft sought peace, feigning themselves to be people come from a far country? Maymonides answers, that Maymoni. the Gibeonites at first refused the conditions of peace with the rest; therefore the Israelites concluded, according to Gods direction to roote them out: they venderstanding that this sentence was given out against them, sought by craft now to enter in league with the people of God. The seven nations, if they refused peace; men, wife, Deut. 7. and children were to be destroyed, but other nations who refused, the males onely were to be killed. When they went ot war, they had Meshiah milchamah, vnctum belly, who stirred up the souldiers to courage. Deut. 20. The souldiers were armed, when they went to war. Canon. They had a borad girdle, wherewith they girded their Illust. vpper and neather armor, and it was a great safeguard to the souldiers: therefore job 39. 3. saith, Gird up thy 2 Sam. 20. loins like a man: speaking to job as a soldier: the Apostle alludes to this, calling it the girdle of virtue. n Amongst Ephe. 6. 14. the Macedonians, they who had not killed an enemy, were not girded with a souldiers girdle, but in disgrace with an halter, and they were called discincti. Their arrows were dipped in the poison of Serpents, which burnt the flesh of those in whom they were shot: the Apostle alludes to this; The fiery darts of the wicked: Ephe. 6. 16. because they burn those whom he shoots them at, as fire. Their arrows were of reedes, frange turbam arundineam. Psal. 68. So, the latins per queen ilia venit arundo: The dart came thorough my entrails. They had a short sword or cutlesse, called Segur, acinacis. Psal. 35. 3. Bring forth the spear. Vesegar, the sword: it should not be translated, and stop up the way. When they fought, they fought sometimes on horseback, the Greekes called him Monippos. Pro. 6. poverty comes like an armed man, vir clipei. So they called their horse-men, {αβγδ}, who were sent armed with a target and a separe, swifter then a footman: these the latins called Veredarius. Sometimes they fought in Chariots. 1 King. 20. 14. Quis nectet currus ad bellum▪ who shall order the battle. So, Ierem. 46. 4. Exod. 14. 6. These chariots were called by the Greekes {αβγδ}, because it held two; the waggoner auriga; and him who fought, called {αβγδ}. PARAG. XIIII. Diatriba I. Of the form of their camp. THey had two sorts of encamping. Canon. They had one for their civill warres, another when Illust. they pitched about the ark. When they pitched their civill camp, their camp was round. Esay 23. Sedet Rex in pilata acie, the King sits in this round camp. So, job 15. 24. And they set their baggage round about the camp, to save them from the incursion of the enemy, and the King sate in the midst. 1 Sam. 17. 20. because the cample was round, therefore it was called Pilata acies. When they pitched about the ark, their camp was four square: three tribes before, three tirbes behind, three vpon the South, and three vpon the North. John in the Revel. 21. 12. makes an allusion to sundry things in the tabernacle, and the tents about it: first, it was called the Lords camp, so is jerusalem. 2. it was four square, so is the city of God. 3. there are three tribes vpon every quarter, so jerusalem hath three gates Numb. 2. vpon the East, West, South, and North. 4. as betwixt the sanctuary and the tribes, there came four companies, Moses and Aaron, and the Priests vpon the East, the Cohathites vpon the South, the Gershonites vpon the West, and the Merarites vpon the North, to watch the holy place. So betwixt Gods throne, and the 24. elders compassing it, there were four living creatures full of eyes. Revel. 9. 6. 10. Last, as no unclean thing might come within the camp. Numb. 12. 3. nor within the Psal. 118. 19. Temple, therefore the gates of it are called the gates of iustice. So no unclean thing may enter within the camp of God. Revel. 21. God was a special protector of them in their marching. Esay 51. 11. I will go before you, and gather you in This is a speech borrowed from Gods saving of them, when they marched. When they marched, the cloud went before them, and Dan called the gathering Host, came behind, to save the weak, and the tail of the Host: God is that good shepherd, who will loosE none of his sheep. stir up thy strength before benjamin, Ephraim, and Psal. 82. Manasses: when the ark marched, benjamin was behind the ark with these two tribes; the ark was called the strength of God. 2 Chron. 6. 41. he means then, that God would show his strength when the ark removed. So long as Moses lived, the cloud went before in the wilderness, and two of the tribes went before the ark; but when Moses was dead, the cloud vanished, and josuah got the conducting of the people, and the ark went before them into Canaan. When Moses and the cloud of the ceremonies evanished, then Iesus takes the leading, who is our ark, and brings his people to Canaan. They used stratagems in their war. Canon. Gedeon used pitchers with lamps in them. judge. 7. 16. Confir. 2 Cor. 4. 7. The Apostle seems to allude to this place, Illust. where he saith, We haue this treasure( or light) in earthen vessels. 2 Cor. 5. PARAG. XIIII. Diatriba 2. Of their Colours or ensigns. THey carried in their Colours, some significative Canon. sign. Drus. in Pentat. judah carried a lion in his Standard, Ephraim an Illust. ox, Dan a Serpent, Nepthalim an Hind,& thery say, Reuben carried the picture of a Man, because he found out the Mandrakes( which Columella calls semi-hominem) which are not unlike to a man. These were to represent Iacobs blessings to this children. So the Angels, Ezech. 1. appear witht he face of a Man, of a lion, of an Eagle, and of an ox: they appear in the likeness of a man, because of all visible creatures, he is the most courageous; in the likeness of an Eagle, because he is most swift; in the likeness of an ox, prophet obsequium, for obedience, because he is most obedient. An angel then, is a most understanding, strong, swift, and obedient creature, pitching about the Saints to defend them. In the Host of Israel, one carries the likeness of a man, another of a lion, another of an ox, another of a serpent, another of an ass, another of a wolf: here are some excellent creatures, as the man, and the lion; but some are bad, as the Serpent, ass, wolf. The Angels carry in their colours onely, the most excellent creatures, but Dauiel when he describes the colours of Dan. 7. 6. 7. the persecutors of the Church, the beasts there, are more fierce and cruel; one like a bear having three ribebs in his mouth between his teeth: another like a Leopard, which had four heads: another fearful and terrible, which had great iron teeth, unlike unto the Beasts before. The visible Church is a midst betwixt the triumphant, and the wicked world persecuting the Church, they are neither the best nor the worst, but a middle sort betwixt the two. The Assyrians gave in their colours a dove. Canon. Ierem. 50. 16. Fly from the face of the dove; that is, from Confir. the Assyrians. Scalig. in Euseh. The Syrians feigned, that Semiramis, the daughter Illust. of Belochus, was hatched of an egg, and nourished by the doves; therefore shee proving a worthy princess. See Ovid. Metamorph. 4. 1. They gave the dove in their colours, and they called the dove Semiramis: her proper name was first Atossa, then shee was called Semiramis. When the Scriptures make mention of these poetical Canon. fictions, it allows not the fable, but speaks of it as of a thing received among the Heathen. The Poets fain, when Neptunes son was cutting vine-branches, Illust. that Venus came and took his Axe from him; and hanging it up vpon one of the branches of the vine-tree, it fell from the vine-branch, and killed Neptunes son; vpon this, there fell out a great strife, betwixt Venus& Neptune. They went to Athens to Mars, there to be judged: Mars sitting vpon a rock judged them. Therefore it was called {αβγδ}, from {αβγδ}, Mars, and {αβγδ}, a rock. Acts 17. 19. When the Apostle makes mention of this street, he justifies not this fable, but speaks of the name received in use. Scalig. in Euseb. So Dorceta changed into a fish, the Syrians worshipped her as a God, 1 Sam. 5. 2. & the philistines their Dagon: here the scripture approves Act. 16. 16. not the fable. So concerning the Pythonisse, the Scripture approves not the fable, that Apollo killed the Serpent, Act. 28. 11. job 9. 9. 2 Pet. 2. 4. and therefore he was called Pythius. So Castor and Pollux, Orion, and tartarous. The romans had in their Banners, an Eagle, a wolf, a minotaur, a Horse, and a boar; but Caius Marius rejected them all, but the Eagle; and constantine the Great, caused to put in his colours the sign of the cross, or rather the two first letters of Christs name, {αβγδ}. and {αβγδ}. The Israelites trusting too much to the ark, the {αβγδ} Tessera Iuda de familia hasmanaorum. Exod. 15. 11. Troians to their Palladium, the Asiatickes to their Pessinuntium, The romans to theri Ancilia, and the Christians to the cross, were often over-throwne. The Iewes carried this Motto or Diton in their arms, Mi camoha Iehovaben Elohim, qyis ficut tu inter Deos, who is like thee amongst the Gods; and they writ it, per notoricon, or abbreviation, the first letter of every word onely, which they called mackbe, and afterward macabe. PARAG. XV. Of their burials. IN their Burials they used sundry ceremonies of comeliness. Canon. 1. Maymonides Tractatu de Luctu. cap. 4. They shut the eyes, and the mouth of the dead. Illust. 2. they stopped the nostrils, and all he passages, out of the which there came any excrements. 3. they embalmed the bodies of the nobler sort. 4. they winded them in some cloath of linen; but expressly forbade to wind them in silk. 5. they cover their face with a Napkn. 1. Cor. 15. The body is sown a natural body: therefore they stop the passages of breath, and the nostrils, then they remember that saying of Esay, Cease from man, whose Esa. 2. 22. breath is in his nostrils. 2. It is sown a weak body: therefore the uncircumcised,( who bury their armor with them in the grave. Ezech. 32. 27. as though they would carry their strength to the grave with them) did foolishly, for there is no more strength in the body. 3. It is sown a corruptible body: therefore they stop all the passages out of the which corruption comes: Against this corruption, they used embalming, to strengthen themselves in hope of the resurrection; the Hebrewes call this Channat, and the Greekes {αβγδ}: it differed from the putting of the corps in the grave; for it was a preparative to it, and great men who wanted it, were said to be unburied. This was called the burial of an ass, to be put into the ground without any honour. Ierem. 22. 19. So jehoiakim was butted. mark the difference betwixt condere and condire, the Greekes called condire, {αβγδ}, properly of great men. Coniecta●. Scaliger● in Varr. The Heathen had their Novendinalia, when the corps lay above the ground the space of nine dayes: 2. where the body was embalmed, it was called fumus. 3. where it was burnt, it was called Vstrina. 4. when it was butted, it was calloed humatum. 5. the place where it was butted, was called sepulchrum, or tymbus. The Egyptians spent forty dayes in emblaming joseph, Gen. 50. and thirty dayes in mourning, which being joined together make up seventy dayes: Iosephus de bello Iudaito. lib. 3. 15. private persons, they lamented them but 7. daies, Syracides 22. 23. but public persons they lamented them thirty dayes. Deut. 34. 8. they lamented Moses thirty dayes. The burnt sweet odours at the burial of great men. jer. 34. 5. The clearer the Doctrine of the Resurrection is, the fewer of these ceremonies should be used in burial; they onely washed the body of Tabitha, and laid it in an vpper Acts 9. 36. 37. Chamber, and the Apostle seems to allude to this sort of washing, when he says, What shall they do then, who are 2 Cor. 15. baptized for the dead. 4. The body is sown a shameful body, therefore they ordain that it shall be covered with linen onely, that the poorer sort may reach to it; and not in silk: Christ was butted in linen onely. They cover the face with a Napkin, as ye may see in joh. 11. 44. Luk. 24. 12. Christ and Lazarus. Man after his fall, his body was covered, but because there remained some sparkles of the image of God in his face, the face is uncovered: but after death they cover the face also; to let us see then, that all the glory is gone. Cyrus ordained, that after death no man should be suffered to see his naked body. Sometimes in great plagues they burnt the flesh, and butted the bones, Amos 6. 10. See, 2 Sam. the last. PARAG. XV. Diatriba 1. The place of their burials. THey butted them without the Cities. Canon. The widow of Naim her son, was carried out of Confir. the city to be butted. So the Levites butted without all their fields; and the possessed remained always amongst Luk. 7. 12. Luk. 8. the tombs. The faithful were butted by themselves. Canon. Hence came this phrase to be gathered to theri Fathers. Confir. Gen. 25. 8. Therefore Kiriah-arbang, was called the city of four, because four were butted there, Abraham, Isaac, jacob, Gen. 23. 2 joseph. Psal 26. 9. Gather me not with the wicked; as the bodies Illust. of the faithful were laid togethber, so are their souls gathered together, this is called ligatura viventium, the bond of the living: The soul of my Lord shall be knit in the bundle of life. 1. Sam. 25. But the soul of my Lords enemies shall be in a sling: the first ios called, apotheca viventium, the chest of the living: the other is a sling in the which the souls of the wicked never take rest, but are tossed about continually, whereas the souls of the fiathful rest under the throne of God. Appian. This was the chief reason why the rich men in Rome, refused legem agrariam, the parting of Lands, because they thought it a godless thing, that the Monuments of their forefathers should be sold to others. and those who sold their lands amongst them, reserved always Pompon. this privilege, that they might haue place to be butted with their fathers, and although they sold their inheritances, yet they sold never their place of burial. The Greekes called those who were not butted with their fathers, {αβγδ}, out-buriied. They wrote vpon their burial, this Diton: Sit anima eius in fasciculo vitae, cum caeter is justis, Amen, Amen, Selah. Let his life, be in the bundle of life, with the rest of the just, So be it, so be it, I wish. Their strangers they butted apart by themselves, in Canon. the common field. Acts 1. 18. This man purchased a field with the reward Confir. of iniquity. They might not make a league offensive and defensive Illust. with the Heathen: secondly, they might not mary with them: thirdly, they might not bury with them, as hoping for a better Resurrection: they waited for techaija, the rising to life, the wicked onely for tekuma, a simplo rising; they for {αβγδ}, a life again, the wicked onely for {αβγδ}, a vp-standing. the syriac calls the resurrection nuchamah, dies consolationis, the day of consolation. After they butted the corps, they spake something of the justice of God, and of mans sin which merites death, and they prayed God in justice, to remember mercy: then they gave a cup of consolatio to the said hearted. They used in their Burials to haue mourning women, Amos 5. 16. Peritos lamenti Siticines, skilful in mourning, Quid apud Sitos,( id est, sepulchro conditos,) canere solebant, that used to sing beside the tombs: Varro. de Ling Latin. they were called Praeficae, also. They used in the burial of children, to play vpon small whistels, but in the burial of Elders of age, to sound Trumpets. Perseus. Tibia cvi teneros suetum deducere manes, Lege Phrygium maesta. That is; Whose use it was with music to convey, The tender souls, the Phrygian mournful way. Anton. Nebress. de Voc. Nov. Test. jubet inquiit religio, vt maioribus mortuis tuba, mineribus tibi canceretur; that is, Religion commands, our elders being dead, that we should blow a Trumpet, but when the younger are dead, onely a Whistle. Hence, MAtth. 9. 23. When jairus hsi little daughter was dead, Christ thrust out the Mistrels which played at her death. PARAG. XV. Diatriba 3. How they called the place of burial. THey called their burial, for the endurance of it, Domus feculi sui, Ecclesiastes 12. 5. The body is Domus pernoctationis, a lodging house: the grave is, domus sEculi, the house of age, because we rest long in it: the heaven is, Domus aeternitatis, the house of eternity. Therefore the Egyptians built thier graues very stately, and sumptuously: they called them domus aeternas, eternal houses: their houses they built them but slightly, and were called divorsoria, inns. Psal. 146. 4. They call the grave, mans own earth. He hath little right to any thing which he hath here, because he is but a stranger. Iudas went to his own place. Acts 1. 25. Hell is a proper place of the wiicked, as the Heaven is the proper place of the children of God. thirdly, they call it, Beth Chaijm, Domus viventium the house of the living, because they are living to the Lord there, and their bodies are resting in their chambers. Therefore the germans call he Church-yard Godsacker, Esa. 26. 20. 1 Cor. 15. because the bodies are sown there, to be raised again. Thus far haue we spoken concerning the five principal externallmeanes to come by the sense of the Scripture. THE SECOND book. CAP. I. Of the Sense of the Scriptures. HAving now attained the means to come by the Sense of the Scripture: Wee come of the Sense of the Scripture itself, which is either simplo or compound. Compound, is not taken here to make two Senses out of one scripture( for that were contradictory:) but onely it shows the divers ways how theseverall parts of a Scriptue haue been fulfilled, either literally or figuratively. Some hold, that in a simplo speech there cannot be two senses: but these distinguish onely betwixt the signification of the words, and the signification of the matter. A simplo sense, is that sense, which agrees to one Canon. onely, and hath but one part( to wit, the literal sense) to make up one sense. Thou wilt not leave my soul in grave; neither suffer thy Psal. 16 10. Act. 2. 27. holy one to see corruption: this Scripture hath but one simplo sense, for it agrees onely to Christ, and no ways to david. I will establish his Throne for ever: this can no ways Heb. 1. 8. be applied to david or Salomon, therefore it is a simplo sense. Sacrifices and Oblations thou wouldst not haue: this no Heb. 10. 5. Psal 40. 6. 7 ways can agree to david; for he was bound to sacrifice; therefore onely to Christ. A compound sense, is that whereof there are two parts, Canon. literal and figurative, to make up one sense, which is fulfilled two manner of ways, Historicè and Propheticè in the type, and literally in the thing signified. I called my son out of egypt: this Scripture is true Hos. 11. 1. Math 2. 15. both of the Iewes and Christ, and it was fulfilled literally in them both. Here am I, and the Children whom thou hast given me: Esay 8. 18. Heb. 2. 13. in the Hebrewes it is applied to Christ& his Children; but first to Esay and his Schollers. A bone of it shall not be broken: it was literally fulfilled Exo. 12. 46. joh. 19. 36. in the paschal lamb, and also in Christ. Sometimes the compound sense is typically fulfilled in the Type; Canon and literally in the thing signified. They cast lots vpon my garments: it was literally fulfilled Psal. 22 18. Mat. 27. 35. in Christ; but typically in david,( that is) they partend his honour and dignity, as if they were casting lots vpon them. They gave me gull in my drink: it was literally fulfilled Psal. 69. 22. Mat 27. 34. in Christ; but figuratively in david:( that is) they vexed him, as if they had put gull in his drink. Sometimes it is literally fulfilled in the Type, and Canon. figuratively in the thing signified. Thou wilt bruise them with a sceptre of Iron: it was figuratively Psal. 2. 9. fulfilled by Christ, and literally by david, 2 Sam. 12. 31. who bruised the Ammonites with flailes of Iron. Sometimes it is figuratively fulfilled in both. Canon. He who eats bread with me, lifts his heel against me: this is meant of Achitophel and Iudas. A sense again, is either historical or allegorical. Canon. An historical sense, is that sense which the words afford, either proper of figurative. It is a dangerous thing, when the words are properly Canon. to be taken, for to take them figuratiueily, or contra. Behold Eltas shall first come. The Iewes expound the Mal. 4. 5. Mat. 17. 12. Iewes. words properly of Elias Tisbites, when the Prophet meant them figuratively of John, who came with the gifts of Elias. Beware of the Leaven of the Pharisees: The Disciples Math. 16. 6. Disciples. took it properly, when Christ meant figuratively of their Doctrine. unless a man be born again, he cannot enter into the joh. 3. 3. natural. kingdom of God: that which Christ meant figuratively of Regeneration, Nicodemus takes it literally. unless a man be baptized with fire and the holy Ghost, Mat. 3. 11. Abysseni. he cannot enter into the kingdom of God: that which John means figuratively, the Abyssent take literally; when they Baptize their children, they power water vpon them, and mark them with an hot Iron, as we do out Lambs. Some haue gelded themselves for the kingdom of God: Mat. 19. 12. Origen. which words Origen taking literally, gelded himself: whereas he expounded almost all the rest of the Scriptures figuratively. This is my body: The Papists take the words literally, Papists. when they should be figuratively taken. The literal sense is then to be left, when it is contrary Canon. to modesty, piety, or good manners. Contrary to modesty. Esay is bidden go naked; these Esay 20. 2. words wee cannot expound them literally, because it were contrary to modesty for him to go naked; then he went naked, that is, he wanted his prophetical garment: So Saul was naked,( that is) he wanted his Military 1 Sam. 19. Mark. 15. coat; so the young man fled naked,( that is) wanting his vpper garment. Esay was but naked in this sense. Contrary to piety. To cut off the right hand, and pull out Math. 5. 29. the right eye: these words cannot be expounded literally; because it is forbidden in the sixth Commandement. If thy enemy thirst, give him drink: these words are literally Pro. 25. 21. 22. to be epxounded; because this duty is commanded in the sixth Commandement: but heap coals vpon Rom. 12. 20. Pro. 25 21. his head, we cannot expound these words literally; for that were contrary to the sixth Commandement. Contrary to good manners. When the Prophet Ezechiel 3. Ezech. 4. 12 was commanded to eat his Bread baked with mans dung: this literally was not fulfilled, because it was contrary to good manners, but onely in vision. So when the Prophet Hosea is bidden mary a whore, Hos. 1. 2. this was onely in vision, and not literally; for it had been contrary to piety, and his calling. An allegorical sense is that sense which the words Canon. mean not at the first; but that which the Author intends either in words or matter. It differs from a Parable, a History, an Example, an Apologue, a proverb, and a Riddle. In an Allegory wee consider both the literal sense, 1 Parable. and the mystical; but in a Parable there is but one sense signifying some other thing. God hath so tempered the Scriptures, that he hath not onely expressed his will in words, but also in matter, in types, and figures. There is an Allegory in words, and an allegory in matter; in words, Metaphors; in matter, Types; in Figures, the Antecedent signifies the thing consequent; and the literal sense, is fulfilled before the mystical sense. It differs from an History, for an History is the commemoration 2. History. of a thing already done, and in it we consider onely, Quid in facto dicitur, What is to be done. It differs from an Example, for an Example is a part 3. Example. of a History, setting out one thing by similitude of another, taken onely from reasonable Creatures, 1 Cor. 10. These are examples to vs. It differs from an Apologue: because in it, examples 4. Apologue. are feigned: to which we ascribe the actions of men, to bruit beasts, l or things without life: as, the Trees of the judge. 9. 2 King. 14. field went out to choose a King; The Cedar of Lebanon married with the Thistle of Lebanon: and something is drawn out of this, which we make use of, and it is called {αβγδ}. In this we consider not, Quid in facto dicitur, said quid in sensu, What is said to be done, but what in sense. It differs from a proverb: for a proverb is a short 5. proverb. saying much in use, somewhat obscure, for the most part expressing by Metaphoricall words something unto us, and alluding to something, not distinctly expressed. It differs from a Riddle, which is an obscure Allegory, judge. 14. 12 6. Riddle. as, Out of the eater came meate. Whether is the historical sense, or the spiritual sense more noble? The spiritual sense is more noble, as in this, Thou shalt not muzzle the mouth of the ox which treadeth out Deut. 25. 4. the corn. The Apostle gives a more noble sense, Thou shalt not muzzle the mouth of the Minister who labours in 1 Cor. 9. 9. the Gospel. When jonathan shot two arrows, and said to his Boy, Bring these two arrows, he meant two 1 Sam. 20. things, Propius& remotius, propius was the taking up of the arrows, remotius was the flight or abiding of david: propius was the base sense; but Dauids flight was the nobler sense. The mystical sense of the Scriptures, is allegorical, Canon. tropological, or anagogical. These are not properly divers senses, but diuers applications of one sense to our instruction, faith, and manners. The allegorical application is, when the things in Canon. allegorical. the old Testament, shadow out some things in the estate of the new Testament; as, Abrahams two sons, Gal. 4. 22. the one by a handmaid, the other by a free-woman, which( Paul saith) signify the two covenants, the Law and the gospel. The tropological, is, when the thing delivered, signifies Canon. tropological. some other thing to express manners; as, Thou shalt not muzzle the mouth of the ox,( that is) thou shalt not defraud the Preacher of his maintenance. The anagogical application, is, when thins literally Canon. anagogical. expressed, do signify something in heavens bliss. God swore in his wrath, that they should not enter into his rest: but Heb. 4. the Apostle concludes from this, That unbelievers shall not enter into the eternal rest. Ipse conteret caput Serpentis, that is, 1. the seed( Christ) Gen. 3. shall tread the head of the Serpent: this is the literal sense. 2. Chrysost. Homilia 17. The Church shall tread down the head of the Serpent; this is the Anagogicke sense; Chrysostome and Ambrose follow this: 3. Vt notat Lyranus de Bernardo. Reason shall tread down Appetite: this is the allegorical sense; Augustine and Lyra follow this. 4. The Virgin Mary shall tread down the head of the Serpent: this is the blasphemous sense, Bernard and sundry of the Papists follow this. Beware to fall from the literal sense to the allegorical, and the anagogical sense, least thou fall at last to the blasphemous sense. every Scripture cannot haue these divers applications: Canon. Hieron. cent. Appton. Non ex legenis voluntate, said ex scribentis authoritate Confir. intelligenda est Scriptura, The Scripture is not to be understood, according to the will of the Reader; but according to the authority of the Writer, and they should not be sought out, but where they Spirit of God hath applied them. Philo-Iudaeus was a great affecter of these Allegories; Illust. Philo-Iud. as Paradise he expounded to be the soul, Man to be the mind, the Woman to be the Sense, the Serpent to be Delight, the three of knowledge of good and evil, to be wisdom, the rest of the Trees to be the virtues of the mind. Ther Fathers haue been too great follows of this allegorical exposition, making the Scriptures like materiam primam,( as wee call it in the schools) capable of all fromes, or like unto that {αβγδ}, which Anaxagoras dreamed of, making quidlibet ex quolibet. The Iewes divide the interpretation of the Scriptures Canon. three manner of ways. Gnal derech happoresh, per viam lectionis, by reading, Illust. they call this the grammatical or literal sense, those who followed this were called Carraim, lectores, Lectionarii, {αβγδ}, Readers; so they were called, Bagnale pesukim, domini versuum, the masters of verses, the Interpretation they compared to a Candle, by the light of which a man may find a shining pearl, but the mystical sense, they called it, the shining pearl. You haue heard of old. Ant Neb. in voces nov. Test. Christ alludes here to their Math. 5. forms of teaching: First, they had {αβγδ}, auditionem, when they heard the Law red and literally expounded unto them: Secondly, they had Agadta, extensionem, the Interpretation of the thing they heard when they gave the mystical sense, allegorical or anagogical. Christ would say, in none of these expositions haue they taught you the right meaning of the Commandements. Gn●l derech hamidresh: per viam interpretationis, by interpretation, this was not according to the literal sense; but according to the hide and allegorical: and because the Pythagoricke and platonic Philosophy was mystical and symbolical, they began to follow this kind of teaching. The pharisees( teaching traditions) followed this allegorical kind of teaching, and they were called tannaim, and their traditions {αβγδ}. Secondary laws or traditions of men. The Sadduces followed the literal sense throughout ●illel who taught traditions, he was called Prosanus. Sammai his opposite, was called Dissipator, for the rent which he made in the Church. Moses Law. The third way of Interpretation, was Gnal derech Hacabala, per viam cabalae, by obscure writing: and they were called Mecabbalim, who received the traditions from their Fathers, and delivered them by tongue to their posterity, this sense was like the anagogical sense. CAP. II. Of the manner how to observe Doctrine out of the Scriptures. IN a Speech wee consider first the verity Canon. or falsehood of it: secondly, the propriety of it: thirdly, the spirituality of it. The verity and falsehood are tried Illust. by affirmation and negation, which are the two Cardines of Poles( as the Iewes Tam. lib. jom. speak) vpon the which all things are turned. Of the gathering of Doctrine from Affirmations in a Text. WHen the Scriptures affirm a thing earnestly, Canon. they use a double affirmation. 1 Kings 10. 21. So they say, Amen, Amen; Matthew Confir. hath {αβγδ}, verily, and the other Evangelist {αβγδ}, indeed, Mark. 9. 1. Math. 5. 26. Luke 9. 27. this they did that they might be believed the more, they were so sparing of their Oath. An affirmation must be distinguished from an hypothetical Canon. or conditional Proposition. A conditional Proposition doth not simply affirm; Canon. therefore conclusions gathered from it, as it wree, affirmative, hold not: as in this; If he find some vncleannes Deut. 24. 1. in her, let him writ her a bill of divorcement, and put it in her hand, and sand her out of his house: The Iewes gathered from this, that it was lawful for them to put away their wives, as if the Lord had commanded it, when the speech is onely hypothetical. If he tarry till I come, what is that to you? The Disciples joh. 21. 22. gathered from this, that John should not die till Christ came again. If Daniel, Noah, and job were among them: The Papists Ezech. 14. 14. gather hence, that the Saints departed intercede for the Saints living. An hypothetical Proposition presupposes not any verity Canon. of the simplo Proposition; but considers onely the connexion, therefore those who reason, If the Miracles Mat 11. 21. 22. which were wrought in thee, had been done in Tryre and Sydon, they had repented logn ago; that there was some inclination in Tyre and Sidon to repentance, are mistaken. If these hold their peace the stones would speak: It will Luke 19 37 not follow hence, that there is any inclination in the stones to speak. An hypothetical Proposition, the truth of falsehood of Canon. it, depends vpon a simplo enunciation, in which it is resolved: therefore those who hold that there is an hypothetical Proposition contingent, which may be either true or false, are deceived. If a speech be affirmative, the exception is negative; Canon. if the speech be negative, the exception is affirmative. david was a man according to Gods heart: but in the 1 Kin. 15. 5. Matter of uriah. Here the speech is affirmative, therefore the exception must be negative, oin the matter of uriah, he was not a man according to the heart of God. Christ was like to us in all things, except sin; therefore Heb. 4. 15. in these bands I would ye were not lke unto me. Of the gathering of Doctrine from Negations in a Text. THe negatives in Scriptures deny not, sometimes, Canon. simply, but onely in comparison. Ye shall not be called jacob, but Isarel; that is, Ye shall be Gen. 32 28 rather called Israel then jacob. I will haue mercy, and not sacrifice; that is, I will haue Math. 9. 13. rather mercy then sacrifice. Buy wisdom, and not gold, that is, rather wisdom Pro. 8. 10. then gold. When you make a Feast, bid not your Brethren, but the Luk. 14. 12 13 poor; that is, rather the poor then your Brethren. He sent me not to baptize, but to preach; that is, rather to 1 Cor. 1. 17. preach then to baptize. This teacheth us, that the chief part of a Pastors duty is Preaching. Their negatives deny not, sometmes, simpliciter, Canon. but onely modum. Hitherto ye haue asked nothing in my name; that is, ye joh. 16. 24. haue not directly asked in my name: they asked implicitè, and indirectly, when they looked to the ark, and when they sought for his servant Dauids sake; but they asked not by the name of Iesus Christ explicitè. Those who conclude hence, that the Iewes under the Law knew not Christ, are deceived. A man shall not teach his neighbour, but he shall be taught Ioel 2. 28. of God: Here it denies not simply, but onely the manner( for the Ministry is not taken away here) that is, They Heb. 8. 11. shall not teach their neighbour so obscurely, by Ceremonies, Types, and Figures. Their proverbial speeches deny a thing commonly, Canon. but not always. Who planteth a Vineyard, and eats not of the fruit of it? 1 Cor 9. 7. Deu 28. 39 and yet God threatens in his Law, that they shall plant a Vineyard, and not eat of the fruit of it. The Disciple is not above the master: that is, usually he Mat 10. 24. excels not; yet Daud, Psal. 119. excelled all his teachers. If these Proverbs hold usually, it is sufficient. Sometime they set down the affirmation of a thing, Canon. with the denial of the contrary, to show their earnestness. Set thy house in order, for thou must die and not live; that Esay. 37. is, certainly die. Let Reuben live and not die, that is, certainly live. Deut. 33. 6. He who nurseth his Father and his Mother, and blesseth Pro. 30. 11. them not; that is, certainly nurseth. Be not faithless but faithful; that is, certainly faithful. joh. 26. 26. If thou remeber me, and forget me not; that is, if thou 1 Sam. 1. 11 certainly remember me. This teacheth us, how earnest Anna hath been in her Prayer, and how earnest the Lords Prophets haue been with his servants. Some of their negatives deny onely, according to Canon. the conceit and opinion of the hearers. God is not the God of the dead, but of the living; that Mat. 22. 32. is) of such dead, whom the Sadduces thought dead, who should never rise again. It is not my Doctrine, but his who sent me:) that is) It is not mine as ye take me to be a mere man. I commanded you nothing touching sacrifices:( that is) jer. 7. Cum opinione cultus, vt vos putatis, With opinion of worship, as you think. They thought the very sacrificing pleased God. Sometimes the negative is onely understood in such Canon. a cause. There is no iniquity in my hands( that is) touching Psal. 7. Saul. speak neither good nor bad to him( that is) touching his Gen. 31. return to thee. When the note of denial is put with the verb, it Canon. denies wholly. Non est qui facit bonum usque ad vnum, id est, nullus. Psal. 14 3. there is not one that doth good,( that is) none. Non iustificabitur iin conspectu tuo omnis vivens, id est, Psal. 143. 2. nullus. All men shall not be justified before thee( that is) none. So Dan. 11. 37. Non est impossible apud Deum omne verbum idest, nullum: Luke 1. 37. every word is not impossible,( that is) no word. Nisi abbreuiarentur dies illi, non seruaretur omnis caro, Mat. 24. 22. id est, nulla: All flesh should not be saved,( that is) no flesh. Therefore Bellarmine( who holds that there is no difference whether the note of denial be set before the verb or after) errs. Reading Ei qui operatur, merces imputatur, non secundaum gratiam, said secundum debitum, to make the better for his purpose, in establishing some merit in man, before righteousness be imputed to him by grace. The true reading, is, Merces non imputatur. Rom. 4. 4. When the negative is joined with the Particle, then it denies not universally. Canon. Non omnis qui dicit Domine, Domine, intrabit regnum Math. 7. 21. Coelorum: id est, aliquis intrabit, aliquis non: Not every one that says vntome, Lord, Lord, shall enter into the kingdom of heaven,( that is) Some shall enter, and some shall not enter. The negative denies( sometimes) but in comparison. Canon. Ephes. 6. We wrestle not against flesh and blood,( that is) Confir. in comparison, Not so much against flesh and blood. Non sic] non negat modum said negat simpliciter: Canon. this Negation ( not so) denies not the manner, but it denies simply. Ye should not haue taken away the prey so:( that is) Ye 2 Sam. 2. should no ways haue partend the prey. he did not so to any Nation:( that is) He did it not at Psal. 147. all to any Nation. So MAth. 9. 33. and 18. 14. {αβγδ} rem ipsam notat, non modum. When the note of denial is set betwixt the finite Canon. and the infinite verb, then it certainly denies, Gen. 3. comedendo, non comedatis. So where it is placed before the finite and infinite, Gen. 3. Non comedendo comedetis. So Psalm. 49. Non redimendo rediment fratrem suum. Therefore those who gather, When the negative is place before the finite and infinite, then it denies but doubtfully, seem to be mistaken. Of a double negative there will follow a double affirmative; Canon. and of a double affirmative, a double negative, but not an affirmative and a negative. Melchisedek had neither beginning nor end of his dayes, Heb. 7. 3. therefore other Priests haue both a beginning and an end of their dayes: but it will not follow affirmatively, and negatively: Other Priests haue a beginning of their dayes, but not an end. The unjust judge feareth neither God nor Man: the Luke 18. affirmative, The just judge fears both God and Man; but it will not follow affirmatively and negatively, The just judge fears God, but not man. Some sins are neither remitted in this life, nor in the MAt. 12. 32. life to come: the affirmative, Some sins are remitted both in this life, and in the life to come: but it will not follow affirmatieuly and negatively, some sins are not pardonned in this life, which are pardonned in the life to come: as the Papists conclude, in Purgatory. To confirm this, wee may use Bellarmines own comparison: Bellar de Purgatorio. Philip King of spain, pardons some sins both in spain nor brussels; but it will not follow this way, some sins he pardons not in spain, which he pardons in brussels. If a negative be true, the affirmative must be false,& Canon. contra, by the rule of contradiction. thou wilt not leave my soul in grave, or hell, neither suffer Psal. 16. they holy One of see corruption. this negative is false of david, for Peter sahyes of him, Acts 2. That he saw corruption; and that his burial was there to this day: then the affirmative must be true of Christ, that he saw no corruption, neither was his soul left in the grave, or hell. Here by the rule of contradiction, is proved that Christ went not down to hell,( contrary to the Papists) for Sheol signifies that same of Christ, that it signified of David, to wit, the grave. If a speech be negative, the exception is affirmative. Canon. No man takes this honour vpon him, but he that is called Heb 5. 4. as Aaron was: therefore, he that is called as Aaron was, takes this honour vpon him, Mat. 19. 9. CHAP. III. Of the gathering of Doctrine from the propriety or manner of speech in the Scripture. THe propriety and phrase of the speech Canon. in Scripture, is a profitable help for to gather Doctrine by. 1. When a speech is spoken {αβγδ}, Illust. borrowing a word from one thing to another. 2. When it speaks {αβγδ}, by way of exceelency. 3. When it speaks {αβγδ}, suppressing some thing. 4. When it speaks {αβγδ}, when in modest terms it utters uncomely things. 5. {αβγδ}, oculariter dictum, when by an holy taunt or mock, it vilifies a thing. 6. When it speaks a thing per {αβγδ}, by a comely sort of speech. 7. When it wtters a thing per {αβγδ}, by representaton of a thing. 8. When it speaks {αβγδ}, in passion. 9. When it speaks {αβγδ}, excessively. 140. Per {αβγδ}, abjectly of a thing. The Scripture speaks of God, humanitus, borrowing Canon. from man sundry things. {αβγδ}. 1. Hand feet, eyes, are attribute to god, per {αβγδ}. Illust. 2. Passions, as ioy, anger, repentance, per {αβγδ}. 3. it brings him in, sitting in judgement after the manner of man, per {αβγδ}; as, I saw the Lord 2 King. 11. sitting vpon the throne, and the Angels about him. So Psal. 68. To him that rideth vpon the mo? st high heavens. This teacheth us that wee cannot take up God, but according to our weak capacity, and by things that we are best acquainted with: for if the Scriptures( because we cannot conceive what our own soul is) express the soul by the members of the body, every knee in heaven shall bow to the Lord. So the rich Glutton Phil. 2. 10. Luk. 16. 24. desired Lazarus to dip the tip of his finger, and cool his tongue. far less can can we conceive of God, unless the Lord speak to us by things which we are most acquainted with. If it be said, that, this way wee may take up a wrong conception of God. I answer. Alsted. metaph. There is a threefold conception of God. 1. Adaequatus conceptus, when God conceives himself fully, as he is; neither Man nor angel can this way take him up. 2. Analogicus conceptus, although we cannot conceive him fully, as he is; yet when by way of analogy, we are lead by these outward things, that he is a Spirit, who sees all, by his eyes; that he is a Spirit, who hath all power, by his hands. 3. Falsus conceptus, when the Papists conceive him falsely, painting him like an old man. The Villages about great Cities, are called the daughters judge. 11. 26. Gal. 4. 26. of the Cities: so jerusalem which is from above, is the mother of us all: this is a Metaphoricall speech. As no Village about jerusalem, might haue claimed this tile, to haue been called the Mother of the towns about; so no particular Church can be called simply the Mother of other Churches. The jewish Church calls the Gentiles their Sister; We haue a little Sister, what Cant. 8. 8. shall we do for her? This prerogative belongs onely to jerusalem, which is from above. The nature of a Metaphor, is to proceed from sensible Canon. things to spiritual, and not contrarily. Therefore shoel, or haides, doth not properly, first signify the estate of the damned; and then of a Metaphor, the grave, s the Paipists hold; but contrarily, first the grave, and then the state of the damned. The Scripture when it speaks of God, it speaks by Canon. II. {αβγδ}. way of excellency of him. High Mountaines, it call& them Gods Mountaines: so Confir. tall Cedars, it calls them Gods Cedars: so, Faciam cum ipso Psal. 80. 11. 1 Sam. 9. 11. jonah 3. 3. 1 Sam. 28. 2 so bonitatem Dei, id est maximam: so MosEs was faire to God, that is, very faire: so niniveh was great to God, that is, very great: so strong to God, that is, very strong: so to express a great thing, they compound it with the name of God, jah; to increase the signification of it, jer. 2. 31. Cant. 2. 8. and sometimes with El, 2 Sam. 23. 20. So, to show the vanity of things, they call them after the name of Idols. job 1. 13. We come to the knowledge of God three manner of Illust. ways. 1. Alsted. Metaph. Per viam negationis, Godis not this nor this; Ergo, He is this: we proceed here, as the carver of an Image doth, when he heweth off from the ston, this and this, to make it this. 2. Per viam causatonis, as when we take him up by his effects. 3. Per viam eminentiae; Rom. 1. what excellent thing we see in the creatures, that leads us to take up what excellency is in God. This teacheth us, when we see any exceelent thing in the creatures, let us not rest there; but elevate our minds to the infinite beauty and greatness that is in God. Sometimes the Scripture teacheth us by silence altogether, Canon. III. {αβγδ}. and sometimes by defective speeches not expressing the full sentence. The holy Ghost, when he passeth by the Parents of Heb. 7. Gen. 14. Melchisedech, betokeneth great mysteries. Although God had appointed six Tribes to bless, Deut. 26. 27. and six to curse; yet they expre? sse not the blessins. This was to teach them that they should look to him who should come after to bless, and that the curse was by the Law, and not the blessing. For reverence of God, the Scripture omits sometimes Canon. the name of God. At the right hand of the power: but Luke 22. 63. At the Mark. 14. 62. right hand of the power of God. This should teach us to sanctify the name of God. Why do the Iewes never read the name of God, jehovah; but Adonai, or Elohim for it? The reason why the 70. translated it {αβγδ}, Lord, and i Drus. quest. When the name jehovah is expressed, they call it Shem Hamporesh. not jehovah, seems to be this; because it could not be expressed: well in the greek tongue, for the greek tongue wants the aspiration {αβγδ}, and ●● expresses not ●●, as david, {αβγδ}, Valerius, {αβγδ}, this made the name jehovah first to be called {αβγδ}: but it was never the Lords mind, that it should never be expressed: but it came in through superstition, that they put Adonai or Elohim for it: and they say that Adonai cum cametz semper sanctum, because it borroweth it from jehovah; but Adoni Dominus meus, and Adonai Domini mei, cum Patach, are semper prophana, and they hold that noen might pronounce this name jehovah, but the Priest when he was blessing the people in the Temple, and that the Egyptian Levit. 24. was stoned to death, because he expressed the name jehovah, and since the destruction of the Temple, none can tell how to pronounce it, sometimes reading it Iaue, and sometimes Iahaue. They hold that the pronunciation of this name had power to work miracles, and that it was by this name that Christ wrought his miracles. In their imprecation they express not the curse. Canon. God so do to me and more. job 1. the devil expresseth Psal 65. 11. it not; and the Lord himself, If they shall enter into my rest. This teacheth us, that it is a fearful thing to fall into the hands of the living God. The people in the Captituitie seem to haue expressed the oath? for they say, If we forget thee O jerusalem, Psal. 137. then let out tongue cleave to the roof of our mouth? This Buxtorf. Gramm. Imprecation was not expressed, when they were scoffingly urged by the Baby lonians to sing; but afterward when the psalm was penned in remembrance of this mockery: as if they should say; The Babylonians desIred of us songs of mirth when we were in sadness, but wee had rather that our right hand had dried up, and our tongue had cleaved to the roof of our mouth, then we had pleasured them in singing. If I haue done this, then let the enemy pursue my life. It seems here that david expressed the curse? Psal. 7. 4. Here david expresses not the curse, but defends his innocency, desiring to be freed from his enemies: As if he should say; If I had done these things, then they had had just cause to pursue me; but seeing I am not guilty of any such thing, but rather I may say, I haue deserved well at their hands, therefore I desire the Lord that He would free me from them. For modesty sometimes they suppress a thing. Canon. When thou goest to the field, take a Padle with thee. The Deu. 23. 15. scripture suppresses what to do in the field, for modesty, to wit, to ease nature. This teacheth us that we should be loth to speak of filthy things, either natural or sinful. The schoolmen when they speak of the sin of sodom, they call it mutum peccatum, a dumb sin, not giuing it the own name. When the Scripture expresses filthy actions, either Canon. IIII. {αβγδ}. natural of sinful, it expresses them in comely terms. Ehud was covering his feet: that is, easing nature: for judge. 3. 24. they had long coats which covered their feet when they eased nature. Targum. Ipse feeit necessitatem suam: He was doing his needs. A vessel in the which there is no delight: thus they call Hosea 8. a chamber-pot, or a stool of ease, for modesty. So Mephihosheth had not made his feet: that is; jer. 22. 28. He had not washed them. So him who had the tunning of the reins, or gonorrhaa, for modesty of speech, they said of him, {αβγδ}, that he suffered some bodily thing. As they were modest in their speech, so in their practise and doings. Heshall not leave one to piss against the wall: that is, He 2 Sam. 25. 22. shall not leave a young boy: for such was the modesty of the men when they came to age, that they went aside where they might not be seen; but the little children which were not ashamed stood up against the wall. It is not meant of a dog here. Targum translates it, filium intelligentem, a child of understanding. When they speak of adultery and sinful uncleanness, Canon. they express it also in modest terms. If he had not ploughed with my Heifer: that is; If ye had Iud. 14. 18. not lain with Dalila. So the latins, fundum alinum Arare in re obsco●●a. arat; He tills another mans ground. So by grinding, joh 31. 10. Let my wife grind to another. So Gen. 19. 31. And we haue none to go in to us after the way of all flesh: Gen 19. 31 via omnis carnis, they call it modestly, lying with a woman. stolen waters axe sweet, that is, adultery. They call adultery Pro. 9. 17. and filthy lust, water; as Moab, of his fathers water. And the latins, Abstine ab aqua aliena; abstain from another mans conduit: and it is call aqua furtiua, stolen water. t Targum. Ruth 2. for modesty calleth membrum virile, foedue circumcision is Vide 7. pracepta Noach,& decem membra radicalus. And it is to be marked, that such is the purity of this holy tongue, that there is no proper name in it, by the which the sex is disginguished, as in other languages: Pes pro puden. is. as the mans yard is onely called his nakedness, his flesh, Esay. 7 20. doubt. 28. his feet, the hair of his feet, that is, of his privy parts: so the womans is called her fountain, levy. 15. 19. Marc. 5. 29. and her thigh, Num. 5. 27. and her cistern, Esay 51. and her skirts, Nahum. 4. This teacheth us as we put honour vpon our shameful parts, 1 Cor. so the Spirit of God would haue us to put comely terms vpon uncomely things, In speaking of idolatry and spiritual whoredom, Canon. the Scripture expresses it in plain terms. Ezech. 16. Thou spread thy legs under every green three. Ezech. 23. Fluxus equorum, fluxus tuus: Thy issue was the issue of an horse. Ezech. 23. Thou coveted the issue of an ass. This teacheth us, that idolatry is such a subtle thing, that we cannot take it up, as we do bodily whore doom, therefore the Lord expresses it in plain terms, that we may abhor it the more. When God would vilify sin and sinners, he speaks Canon. V. {αβγδ}. basely of them, with an holy kind of taunt. God shall destroy the sons of Sheth: that is, the Moabites, Numb. 23. who stood behind Balaams back( as ye would say) the sons of the buttocks: and the Hebrewes say, they were so called, because they were onely begotten by the flesh; they were not the children of the promise, as the Israelites: or, the sonens of the buttocks, that is, loathsome Haskumi. excrements, the Lord abhorred them as the very excrements. They of Eckron called their God Baalzebhah, the God of sacrifice; but God in disdain called him, They would not call their own God so basely. beelzebub, the God of flies: and Christ in the New Testament, Zebul in the Syriack is called Stercus. Baalzebul, Math. 9. 34. the God of dung. They of Moab called their God, Baalrgonez, the God of thunder; but the Lord in scorn called him, Baalpeor, Num. 25. 8 the God of opening, or of a Crepitue. crack: they called their God {αβγδ}, Scaliger in Etencho. the God of thunder; but the Lord called him {αβγδ}. This teacheth us, in how great contempt we should speak of idolatry. The Mount Olivet was called {αβγδ} the hill Hammishkeh. 2 King. 23. 14. of spoil: but because idolatry was set up there, the Lord by an holy taunt plays vpon the name of it, and calls it {αβγδ} the hill of corruption. So they played hammischeth. vpon the name of Epiphanes, and called him Epimanes, mad-man. So they played vpon the name of Sardanapalus, when he became effeminate, and they called him {αβγδ}. * {αβγδ}. est id quo virisumus. membrum virile. This teaches us that it is lawful sometimes to give a quip or taunt to beastly sinners or Idolaters. Sometimes the Scripture expresses things by their Canon. contraries, especially in swearing. {αβγδ}. Naboth had blessed God: that is, cursed God. 1 Kin. 2. 13 bless God and die; that is, curse God. So Ptolomaus job 4. Philopater, who killed his Father. This kind of speech differs from Ironia, for the contrary is known in their speeches by the sense; but in Ironia the contrary is known by the gesture. This teacheth us that we should abhor cursing. Sometimes the Scripture speaks in the person of another, Canon. VI. per {αβγδ}. when it is meant of him that speaks. I know a man who was taken up to the third heaven. Paul {αβγδ}. 2 Cor. 12. 2. will not say of himself, that he was taken up to the third heaven: but speaks as if another man had been taken up to heaven. There came a man of God to Eli. Samuel will not say of 1 Sam. 2. 27 himself, that he, the man of God, came to Eli: and yet it is holden generally, that it was Samuel who came to Eli. The Disciple who learned on the bosom of Christ. John will joh. 13. 23. not say, that he himself learned in the bosom of Christ for modesty. This teacheth us that of Salomon, Pro. 27. 2. Let another mans mouth praise thee and not thine own. When Math. 9. 10. Matthew speaks of the entertainment which he gave to Christ in his own house, mark how sparing he speaks of it, That he came home and eat bread in Levies Luke 5. 27, 18, 29. house: but when Luke speaks of it, he says; And Levi made a great feast to Christ. But Moses writes of himself, that he was the meekest man in the world? Num. 12. 3. Moses durst not hold back that commendation, more then he durst in other places not set down his own belmishes; to let them see, that it was not his own particular that moved him here, but the glory of God. Secondly, the Scripture taxes another man in the Canon. person of him that sepaketh. paul in his own person, and in the person of Apollo, 1 Cor. 4. 6. finds fault with the schismatical and false Teachers in Corinth. This teacheth us, that there is great wisdom required in reproving. The Scriptures speak something in passion. Canon. VII. {αβγδ}. Veats tedabber alenn. {αβγδ} Tu autem loquitor ad nos, Deut. 5. 27. speak thou to us: These are the words of the people speaking to Moses, they put him in the soeminie Gender, speaking in perturbation. And if {αβγδ} thou deal thus with me, kill me I pray thee. These are the words which Moses speaks to God in Num. 11. 15 the soeminie gender, being troubled in mind. This teacheth us, that a man in perturbation is not fit to serve God. The Scripture sometimes teacheth us by hyperbolicke Canon VIII. {αβγδ}. and exceeding speeches, either in excess, or in defect. In excess: If all that Christ had done were written, the joh. 21. Iudges 20. 15. world would not contain it. So, The men of benjamin could hit at an hair. In defect: I am a worm and not a man. Psal. 22. This teacheth us, that there is a natural infidelity in man, to misbeleeue, which makes the Lord to use such excessive speeches. They speak less, and understand more. Canon. IX. {αβγδ}. The father of the foolish rejoiceth not: that is, he is very Pro. 17. 21. sad. It is not good to accept persons in iudgement: that is, it is Pro. 24. 23. very evil. He will not bold him guiltless who takes his name in vain: Exod. 20. 7. that is, he will certainly punish him. It shall not be remitted in this life, nor in the life to come: Mat 12. 32. that is, it shall be certainly punished. This teacheth us, that we should bridle our affections, and moderately utter our passions. Sometimes the Scripture teachets us {αβγδ}, by Canon. X. distinction. It puts a difference betwixt the revelation of God to those who were not prophets, and those who were the Prophets of God. When it speaks of the first sort, it says, And the Lord came to Laban: And the Lord came to Abimelech: And the Lord came to Balam. But when it speaks of the second sort, it says, The word of the Lord came to them: Thus saith the Lord: The hand of the Lord was vpon them. Hence the Iewes gather, that Balaam had lost the gift of prophesy now, and was onely a Divinor:( So the Scripture calls him, Ios. 13. And they killed Balaam, the son of Peor, the divinor) and they apply this proverb to him; Camelus, cornua quaerens aures amisit, The Camel seeking bornes, lost her ears: that is, Balaam seeking preferment, lost the gift of Propehcy. Sometimes the Scripture speaks as the people conceive Canon. XI. of a thing, {αβγδ}. Gen. 3. The Scripture calls the Angels, Cherubims: because the people were most acquainted with Cherubims in the Tabernacle. 1 King. 10. 18. And SAloman made a throne of teeth. The Scripture calls the horns of the Elephant, teeth; because they seem so to the people, growing out of his mouth, like the tusks of a Bore; but they are, Cornua resupinata, as Quod multi dentes vocant, sum cornua resupina●●. Varro calls them, and grow not strait up as the horns of other beasts: they serve the Elephant for the same use that horns do to other beasts. And as the Hart casts his horns every third year; so do they their horns every tenth year, and hid them in the ground: therefore Ezec. 23. they are called filii egressum, because men tread vpon them when they are hidden in the ground; this is the most excellent ivory. mark 1. 32. And the sun was dipping: beacause to those who dwell about the Sea-side, the sun seems to dip in the Sea when it goes down; therefore the holy Ghost useth this phrase. This should teach Preachers to submit themselves to the capacity of their hearers, and to speak to them as they can conceive. There is a proverb in the Talmud, That it is easier of an Elephant to go through a needles eye: Which Christ repeats thus, It is easier for a Camel to go through a needles eye: Why? because the people of God in Iudos, were more acquainted with Camels then Elephants. Sometimes the Scripture teacheth us, {αβγδ} Canon. XII. Psal. 139. 15. How wonderfully hast thou fashioned me below in the ●●ther parts of the earth? that is, How am I conceived? So 〈◇〉. 4. Christ is said to come down into the lower parts of the earth: that is, into the womb of the Virgin Mary. This 〈◇〉 us the great humiliation of the Lord, and his examination, how he came down from the place of glory, into dark places, dark as the bowels of the earth. The Scripture sometimes teacheth us, per {αβγδ}, Canon. and {αβγδ}. Per {αβγδ}, when the Scriptures bring in the Lord XIII. sitting vpon a throne, as a King: 1 King. I saw the Lord sitting vpon a throne. This teacheth us our great infirmity, that we cannot conceive the Lord, but by things that we are acquainted with. Per {αβγδ}, when the Lord i● brought in, speaking XIIII. to things without life: Hic tam persona, tum res fi●guntur: as in the former, Non persona said mores. O earth, earth, earth, hear the Word of the Lord. This teacheth us our great stupidity, that the senseless creatures will sooner hear then man: Per {αβγδ}, when the Scriptures bring in the dead XV. speaking, as Lazarus, and the rich Glutton. This teacheth us our great infidelity, that we will not beleeue the Scriptures of God, but would haue some come from the dead to teach vs. Sometimes the Scriptures by a diminutive word, express Canon. Ieshurin( nun) est diminut●rum. great love and affection. Let me die the death of the little righteous ones. Numb. 23. This ●eacheth us how dear to the Lord is the death of the Saints▪ ●n their death he embraceth them ●s wee do little babes in our arms. Deut. 34. 5. Moses died, Lepi jehovah, ad●s jehovae, At the mouth of the Lord. The Ch●ldee Paraphrast paraphraseth it, Ad ●sculum ●ris Ieh●vae: At a kiss of the mouth of God. So that death to the righteous, is a kiss of the mouth of God. Sometimes i● speaks disdainfully of athing. And Ezekiah 2 Kin. 18. 4. broke that Nehushtan. little piece of brass, which was that huge brazen Serpent that was set up in the wilderness. This teacheth us how basely wee should think of Idols, us to call 〈◇〉, a little piece of w●xe ●an idol, a little piece of wood. CHAP. IIII. Of the moral instructions gathered from the moral Law. GOD taught his people their duties, by Precepts Canon. and examples. By Precepts, which are contained in his Law. The moral Law hath sundry properties which no other Canon. Law hath. First, it is a royal Law, james 2. 8. because all were Illust. 1. bound to walk in it. Some Ceremonies of the ceremonial Law of the Iewes, obliged all the Iewes at some Exod. 12. 15 times; as none might eat leaven at the Passeover: some of the Ceremonies obliged some of the Iewes at all times; as no Nazarite to drink wine: some of the Ceremonies Num. 6. 3. obliged all the Iewes at all times; as no jew in no place might eat swines flesh; but they never obliged Lev. 11. 7. the Gentiles. The iudicall Law onely obliged the Iewes in judea; Deut. 10. 9. No Levit might haue a possession in Israel: yet Acts 4. 36. a Levit of Cyprus sod his possession, and laid it down at the feet of the Apostles: this Levit dwelling in Cyprus, might haue a possession, although not in judea. The judicial Law belonged onely to the people in judea, therefore Carolst. Carolostadius, who urged the judicial Law to be observed in all Countries, did as those who would haue one shoe to serve all sorts of feet: So the Iewes were to blame, who urged the observation of the ceremonial Law to the Gentiles. It is spiritual Law, it reaches to the internal sins, Mat. 5. 28. 11. as well as to the external. It condemns not onely passions, but propassiones: That is, subditos animi motus, said non diutur nos; sudden motions in the mind, but not continuing. As the sun shi●ing lets us see the little atoms or moats, which are the leasts things that we can discern: so the bright Law of God lets us see the smallest things to be sin, ever before they come to consent. If a man had smitten out his neighbours tooth, or his eye, the judicial Law required no more of him but this, that his tooth should goody smitten out again; but it took not order wi●● the internal hatred of the heart. This puts a difference between this and all other laws. The civilian says, Cogitationis poenam in nostro foro nema luat; Let no man be punished in our Lurie for a cogitation. A man may be a good Citizen, who is not a good man in the Civill Common-wealth: but not so in Gods Church, because Gods Law requires internal obedience. The quickest of the pharisees could not conceive that it was sin before it came to consent, and they took it onely for the restraint of the outward man, Matth 5. And Iosephus seems to be a pharisee in this point, joseph. finding fault with the sentence of Polybius, who said, that Polyb. Antiochus perished miserable, because he thought to haue robbed the Temple of Diana: Iosephus denies this, and says, it deserved such a punishment, not because he would haue done it, but if he had done it. This moral Law is spiritual: it condemns sins in act: 1. from, the least to the greatest: 2. the antecedents: Matth. 5. Rom. 7. and 3. the consequents of sin. From the least to the greatest. Ye shall not revenge. Lev. 19. 18. All sort of revenge is here condemned: First, the pharisees revenge, tooth for tooth, and eye for eye, Math. 5. Secondly, Cains revenge seven for one, Gen. 4. Thirdly, Lamechs revenge, seventy for one, Gen. 4. Fourthly, Sampsons revenge, three thousand for one: Now let me be revenged judge. 16. 28. for one of mine eyes, and he killed three thousand. The antecedents and consequents of sin. The occasions or antecedents of sin. jacob must Gen. 35. 4. bury the ear-rings, least they make an idol of them: so the men of Ephesus, when they repented of their forceries, they burnt their books. The consequences of sin: ye shall not revenge, neither Lev. 19. 18 remember. Here the Lord condemns the dregs and consequents of sin, as well as the sin itself. As he will not haue them to revenge, so he will not haue them to remember. The Hebrewes illustrate this Talm. Babylon. by this example: Reuben sent to borrow of Simeon a hatcher; Simeon refuses him; the next day Simeon sends to borrow of Reuben a sick; if he refuse it, it is ultio; but if he say, lo here it is, I will not do to him, as he did to me, when he refused me his hatchet the last day, it is retentio, although it be not ultio▪ jer. 3. 5. Servare is put for {αβγδ}, the contrary is, {αβγδ}. servare iram. There is nothing that we keep so well in mind, as injuries. The moral Law is perpetual: Ahrog are legem; der rogare:& obragart. This is to mitigate the extremity of the Law. the ceremonial Law was kept but onely till the time of correction, and lasted but onely the time of the infancy of the Iewes: but the moral Law is perpetual. If the moral Law be perpetual, how is it that God hath given a dispensation to some to break these commands? Scotus marks well, that the Law standing in force, it implies a contrandiction to dispense with it: but by dispensation, he understands onely the revocation of it for such a time, to such a person. The Scotus. Law of Nature( saith he) is taken two manner of ways; strictly, and largely: Strictly, which by necessary and evident consequences are concluded: Largely, which infers not a necessary and evident consequences as the first. Of the first he gives an Example, the whole is more then the part, therefore a house is more then any part of it: this consequence follows in the strictest signification: so, good is to be embraced, therefore evil is to be shunned. Of the second he gives this Example, we ought to live peaceably with others in the Common-wealth. Of this principle, it will not follow necessary, therefore Possessions are to be divided, or not tobe divided: for both may stand, if the Common-wealth were well constitute, and people agreed together. community of goods would not break the peace of the Common-wealth; but because people are much given to self-love, therefore division of goods is a good mean, to make the people live peaceably together. So( saith he) this conclusion follows necessary in the strictest signification, God is to be worshipped, therefore, we cannot worship an idol. But this follows not in the strictest signification, neither hath it intrinsecam connexionem; God is to be loved, therefore man is to be loved: there is onely a conformity betwixt these two. Is it not sin to kill thy neighbour? Scotus answers, this sin comes by revelation of a new Law by God himself: so the precepts of the second Table are so near unto the first principles, that they are called the Law of Nature in the largest sense; and Reason teacheth all men to keep the same, as nearest unto the first Principles. Precepts of the first Table cannot be dispensed with, without a stain of his own holinesse, for they are the Principles of nature in the strictest sense. God cannot dispense that a man should hate him, sine intrinseca repugnantia; so, that one should worship an Idol. The Precepts of the second Table, flow not from him necessary, as his iustice and holinesse; but freely he wills or not wills the same, without any stain of his holinesse. God is to be loved, therefore A man may not mary his Brothers wife, this conclusion will not follow necessary in the strictest signification. But did not God dispense with the Israelites, when he bad them borrow the Egyptians jewels? Scotus answers, that there was not a dispensation here from the eight Commandement; but onely a revocation to them for that time, and in such a case, they being oppressed so long, and their wages kept from the; the Lord takes these jewels and gives them for their wages. But it is said of the Ceremonies, that they shall endure for ever? 1. There is Propriè aternum, as God. 2. Aeternum ex hypothest; as Adams body had endured for ever if he had not fallen. 3. Valere aeternum, as Christs sacrifice. 4. Typicè eternum, as that which was a Type of an eternal thing, Exod. 12. I shall give you Canaan for a possession for ever: because it was a Type of the eternal inheritance. 5 Catachrestilè aeternum, that which endured long, was said to be eternal, as Exod. 17. Circumcision is said to be a covenant for ever, that is, for a long time, till the coming of Christ. The continuance of the Ceremonies, is of this last sore. After the death of Christ, first, the Church used Ceremonies, non propter se, said propter aliud, not for themselves, but for author end: as when Paul shaved his head in Act. 18. 18. Cenchrea. He did not shave his head as the Law of the Nazarites required; for he should haue gone then to jerusalem, and there to haue shaved his head, and to haue cast the hair of his head under the Altar, and Numb. 6. 18. burnt it there: but he doth it onely here for bearing with the weak Iewes, which he could not haue done, if the Law had been in vigour. Secondly, they kept these Ceremonies after the death of Christ at jerusalem, but not at Antioch: Paul finds fault with Peter for Iudazing there. Thirdly, They kept them onely among the Iewes till the destruction of the Temple, which was the Wardrobe of the Ceremonies. Fourthly, They went never again to the brazen Altar to sacrifice, after the death of Christ, but used onely some of these meanor Ceremonies, not for themselves, but for an other end. The Ceremonies were appointed for the Iewes until the time of correction, and their in fancy: therefore when shee is come to maruiritie of age, distinguish not the times aright: Augustine hath a very fit similitude to this purpose; bee Epist. ●. ad Marcellinum. tells of a diseased youth, who came to that notable Phys●ian Vindecianus, who gave him a medicine fit for his age and cured him: but long after, the man fell into the same discease again, and he applies the same receipt which he had used before in his youth, which had almost killed him: he coming to the physician said unto him, that he marveled why be would give him such physic which would hurt him? The Physician demands of him when he gave him that Receipt? he answers, when he was a youth, and withall shewed him that then it cured him, which was now likely to kill him: the Physician replied, that the physic was not good, because it was not taken at his command, and that which was wholesome to him being a youth, was now deadly to him being of age. So the Ceremonies of the Law were profitable for the Iewes being children,( taken it the commandement of God) but now they are deadly, when wee are become men in Christ. The moral Law is equitable, it gives every man his own, it requries a further duty also, that the use of our goods should help the poor in their necessity: Prou. 3. 27. With-hold not thy goods from the The 70. {αβγδ}. Indigenti. owner: the poor are called Bagnale tobh, Lords of thy goods. There is a double right, Ius proprietatis,& ius charitatis, the right of propriety, and the right of charity; ius charitatis, that belongs to the poor, ius proprietatis, belongs to the owner. jure charitatis, so much as may refresh the poor in his necessity, belongs to him, although the propriety be not his. The Lord appointed in his Law, that a man when Deut. 23. 24. he came into a Vineyard, might eat as many of the Grapes as he pleased, this is ius charitatis; but he might carry none away with him, this is ius proprietatis. So, the Disciples traveling through the fields vpon Math. 12. 1. the Sabbath, pull the ears of the corn when they were hungry, this was ius charitatis, but they put not in their sickle to cut down the corn, and carry it away, because they had not ius proprietatis of the owner. This condemns those vile niggards, like Nabal, who know no right, but ius proprietatis; so it condemns the Anabaptists, who take away ius proprietatis, and turn all into ius charitatis. All the laws must be rectified by it; it obliges all people; in all places, at all times; it binds the inward man as well as the outward; it yields not to the infancy of the Church, as the ceremonial; neither to be broken for necessity; neither yields it to the hardness of the peoples hearts, as the judicial. God taught his people by temporary Precepts, by Canon. personal Precepts, by Precepts of trial, and Precepts of conviction the moral Law is all Precepts of obedience. Temporary Precepts, were such Precepts as lasted I. but for a short time. When Christ sent his Disciples in their first expedition, Luk 9. he forbis them to take with them a staff, or weapon of defence. Anabaptists gather hence, that it is not lawful for a Christian to use any defensive weapon; but they conclude here from a temporary Precept, as if it were moral. A personal Precept binds onely the person to whom Canon. II. it is directed, Christ says to the young man, Sell all and follow me. Mat. 19. 21. The Papists gather hence, that such as would be perfect, should take vpon them the estate of poverty, and renounce all: but they conclude here from a personal Precept, as though it were moral. Precepts of tyrall, are those Precepts which God Canon. III. gave to some, onely to try them; but ot which he would haue them to perform. When God bad Abraham offer his sone isaac in Gen. 22. 2. a burnt-offering, it was but a Precept of tyrall, as the event shewed; for God would not haue him to perform it. When Christ bad his Disciples give the People Luke 9. meate to eat, it was but a Precept of trial, for he knew well enough that theyhad no meate to give them. When Salomon called for a sword, to cut the Child in 1 Kings 3 24. two, it was but a Precept of trial. If a Magistrate from this should conclude, that it were lawful for him so to do; then he should take a Precept of trial for a Precept moral, and of obedience. Precepts of conviction are those Precepts, which the Canon. IIII. Lord gives to wicked men, to make them the more inexcusable. God says to Pharaoh; Let the people go: he knew Exod. 8. 1. well enough that Pharaoh would not let the people go: why bad he him the let them go? to make Pharaoh the more inexcusable. Those who gather from this, that there were two contrary wills in God, to let them go, and not let them go, are mistaken: for the one was a Precept of conviicton. When God speaks to an unregenerate man, and bids him repent; whether is it a Precept of obedience, a Precept of tyrall, or a Pecept of conviction? If the man be appointed to salvation, to him it is a Precept of obedience; for at the selfsame time when Gold bids him repent, he gives him grace to repent. When Lazarus was lying dead in the grave, Christ joh. 11. 43 bids him come out, at the self same time he breaths life into him, it was a Precept of obedience to him. So, when God bids a wicked man repent, and gives him grace to repent, it is a Precept of obedience to him; but to the wicked man who is appointed for destruction, it is a Precept of trial and conviction to him. CHAP. V. How the Scriptures teach us by Examples. AN Argument from Examples doth then Canon. necessary conclude, when wee prove one particular by another, by way of similitude, which is common, Toti generi, to the whole kind, under which both are comprehended. 2 Pet. 2. 9. To strengthen the godly in hope of their deliverance out of affliction, Peter sets down first genus,( god will deliver his own, and preseue the wicked to destruction) this he proves, why? because it agrees not onely to the wicked Angels, and to the Sodomites, but to all the wicked. By outward things, good or bad, wee cannot know Eccles. 9. 2. the favour of God: this is genus,( All things befall alike to the just, and the sinner: to the clean, and to the unclean: to him who sacrifiiceth, and him who sacrificeth not: to him who sweareth, and him who feareth the Oath. The Hebrewes give example of these. 1. Talm. lib. Musar. To the just, and to the sinner: as to the Egyptians and hezechias, Exod. 9. for both of them had the Plague. So, david gathered 2 King. 20. the materials to buld the Temple, and Nebuchadnetzar burnt the Temple; yet hoth of them reigned forty 1 Kings 16. 1 Chro. 29. yeares. 2. To the clean, and to the polluted: as to the spies and to Moses stood for the defence of the Num. 14. good Land, and the spies raised an evil report vpon the Land, yet both of them dyed in the wilderness. 3. To him who sacrificeth, and him whosacrificeth not: as losias restored the worship of God, and Achap polluted 2 Kings 23. 2 Kings 25. the worship of God; yet both of them dyed in the battle. 4. To him who swearth, and him who feareth Oath: samson was religious in his Oath, Zedechiah borke his judge 16 211 Kin. 25. 4. Oath; yet both of their eyes were pulled out of their head: here the genus agrees to all. If the matter be proved by many Examples, and the Canon. genus agree not to all; then the conclusion is not good. No Church-man should mary? why, because Paul, Ahanasius, jerome, and Ambrose were not married: this genus agrees not to all Church-men; for wee can show more who haue been married, as Peter, Philip the Evangelist, Spiridion, Bishop of Cyprus, Gregory Nazianzen, Polycrates, Bishop of Ephesus, who testifies that he was the eight, linally succeeding at Ephesus, one after another. The Examples of Gods mercy and his iustice hold Canon. ever. Abraham was justified by faith, Rom. 4. Therefore all the faithful are justified by saith. So in the examples of his iustice, Luke 17. 32. Remember Lots wife, 1. Cor. 10. These are Examples for vs. And the Hebrewes haue a saying, Quod accidit patribus, est signum filijs; The thing that fell out to the Fathers, is a sign to the sons. If the Examples bee of the most notable men, Canon. then they haue the greater force to infer the conclusion. If Noah, Daniel, and job, would interce●e for this people; Ezech. 14. yet would I not hear them; why makes he choice of these three? The Hebrewes answer, Talmud. lib. Tehellin. that he makes choice of them, because every one of them saw three Worlds. Noah saw the first World, the destroyed World, and the renewed World. 〈…〉 himself flourishing, himself in a miserable estate, and all 〈◇〉 from him, and himself rest 〈◇〉 to a flourishing estate again. So Daniel saw the first Temple, the destroyed Temple, and( as they hold) the second Temple. Wee are to follow Christ onely in his moral Canon. and theological virtues: Be ye followers of me as I am of Christ. Confir. Christs works are either, Miraculosa, Admiranda, 1 Cor. 4. 16 Illust. exemplaria: marvelous, wonderful, or Exemplary. Miraculosa, as his fasting forty dayes, he is not to Matth. 3. be followed in this: Admiranda; as when of rich he became poor for us: therefore men should renounce all, and profess voluntary poverty; he is not to bee followed in this. he washed his Disciples feet; we are not bound to follow him in this, because it was admirandum in him. But wee should follow him onely in exemplaribus, as his meekness, humility, and such. In following Examples, we must mark four things. Canon. 1. How they did it. 2. When they did it. 3. Where they did it. 4. Why they did it. How they did it. The Apostles healing the sick, I. laid ointment vpon them; therefore the Priest now may give extreme unction, it follows not; for they consider not what sort of oil this was that they laid vpon the sick, and how they cured them: it was miraculous oil, ad sanationem, for healing. The Fathers used it afterward, Iam. 5. 14. ad imitationem, for imitation; the Papists, ad viaticum, for a journey. The first was sanctum, the second was non necessarium, the third was profanum. Elias by extraordinary Calling, called for fire from Heaven, and burnt the Captaines, therefore the Disciples may call for fire from heaven to burn the Samaritans, it follows not, because they had not that same spirit. The Apostles in choosing mathias cast Lots; therefore Act. 1. 29. a Minister now is to be chosen by Lot, it follows not: why? because the Apostles were immediately called of God, and Lot being immediately directed by God, he was immediately chosen by him. But a Minister is mediately called by the Church: therefore the rules of the Apostle are to be followed in choosing of Act. 1. 26. him. Zeno, Nicephor. Eccles. Hist. the Emperour tempted God in this case, laying a paper vpon the Altar, that God might were in the paper the name of him whom he would haue Bishop of Constantinople: Flauitias corrupting the Sexton of the Church, caused writ in his own name, and to he was made Bishop of Constantinople: Ecclesiastica munera non debent sort conferri, Church affairs ought not to be guided by Lot. Ehud killed Gneglon: therefore a friar may kill a Prince; this conclusion is exercrable: they therefore distinguish judge. 3. 20. not the divers sorts of Revenge; which is, 1. either divine, as when Phineas killed Cosbi, this was publica extraordinaria, public extraordinary. 2. Ordinaria publica, ordinarily public, by the Magistrate. 3. Prioata coacta, cum quis vim virepellit, privately compelled, when one repels violence by violence: this is called inculpata tatela, an inculpable defence. 4. Temeraria& illicita, rash and unlawful. The woman of Tekoah said to david, Remember the Law of the Lord: One of her sons had killed the other in 2 Sam. 14. the field:( this was inculpata tutela) in defence of himself; 2 Sam. 14. 12. and so shee wills david to remember the Law of the Lord. In this case a man in his own defence, is a Magistrate. The Magistrate mall pull forth tooth for tooth, it was not well concluded by the pharisees, that it was Mat. 5. lawful for every private man so to do, they confounded here ordinatam publicam, and illicitam. When they did it. II. 1 Sam. 21. 6. david, in time of necessity eat the showbread, which otherwise he could not haue done; neither would the Priests haue given it unto him, but in his necessity. The Apostles kept the Ceremonies after the death Act. 14. of Christ, for an interim, and a time, until the union should be made up, betwixt the Iewes and the Gentiles, but it was not lawful afterward for the Iewes to keep them. So long as the Temple of jerusalem stood, they 1 Kin. 8. 48. were bound to pray with their faces towards it, but it will not follow now, that the Iewes should turn their faces towards the place of the Temple now when they pray. Samuel built an Altar at Ramah, and offered vpon it. 1 Sam. 7. 4. It was lawful for them all the time betwixt the destruction of the Tabernacle in Shilo, and the building of the Temple, to sacrifice there: but from that time that the Temple was built, it was unlawful altogether; therefore the Kings of Iuda are blamed when they destroyed not the high places. Prudentius called the ark at this time Circumvage, before it was established at jerusalem. Where they did it. III. The Apostles kept the Ceremonies after the death of Christ at jerusalem, but not at Antioch: and so of any other place where the Prophets and Apostles resorted. Why they did it. IIII. Christ wrought no miracles in Nazareth, because Luk. 4. 26. he had no Calling to work any there, as Elias wrought no miracles in Israel, but to the widow of Sarepta: so Elizeus to the Shunamite, because he had onely a Luke 4. 26. Calling to work there. The sins of the Saints are not to be followed. Canon. rocks are set down in a map, that the sailors Illust. may shun them, and not run their ships against them. Lots wife( says Augustine) was turned into a Pillar of Salt, Vt condiret te suo exemplo, that shee might season thee not to do the like. If the fact be approved in tanto, said non in toto, in so Canon. far, but not in the whole; it is not to be made an Example of imitation. Zipporah Circumcised her child, and so the angel Exod. 4. 25. left off to kill Moses; therefore a Midwife may Baptize a child, this follows not. The angel ceased to trouble Moses, because his son was circumcised, and not because he was circumcised by a woman. After that the Samaritans worshipped the true God 2 King. 17. 23. with their Idols, the lions hurt them no more; the lions ceased to hurt them, why? because they worshipped the true God; and not, because they worshipped the true God and their Idols: this obedience of Zipporah 1 King. 21. 29. did not simply please God, but in part, as Achabs obedience. Apish imitation of the Saints is ridiculous. The Israelites compassed the walls of jericho six Canon. Ios. 6. dayes, but vpon the seventh day they compassed the Wall seven times: Talmud. lib. Tebellin. therefore the Iewes in the feast of the Tabernacles compassed the Altar six dayes, every day once; but in the seventh day they compassed it seven times: this was ridiculous; for it was in corrupt time. Christ put his fingers in the ears of the deaf, and Mark 7. 33. said Epphata, Be thou opened; therefore a Priest may do the like when a child is baptized; this is ridiculous. What if the example be neither approved nor disapproved in Scripture, What shall we do? If they be done by men whose faith is approved, and against whom no exception can be taken, such are set down for imitation, and haue the force of a general rule. CHAP. VI. Of gathering doctrine from the external means. WHen the marginal reading is put for the Canon. line reading, we cannot gather any instruction from that. From wrong Analogy or Collation Canon. of Scriptuure with Scripture, wrong Doctrine si gathered. Salomon was wiser then all those of the East. Esay. 2. 1 Kin. 4. 30. Esay 2. 6. Thou art full of the manners of the East. The Iewes gathered from the Collation, that Salomon was skilful in magic. Behold the Elephant which I haue made with thee, who job 40. 10. eats hay as the ox. He calls the Elephant Behemoth, as if he were many beasts, in the plural number: but Behemoth, Psal. 50. signifies the bheasts of the field. Esdras 4. Esdras 6. 49. the Apocryph writer, conferring these two places inequally, makes up a fable, that God made two creatures, Behemoth and Leviathan, and thence separated the one from the other, because the water could not contain both, and he put Behemoth vpon the earth, which was dried the third day, that he might dwell vpon a thousand mountaines, because it is written, Psal. 50. 10 Behemoth in montibus mill: taking Behemoth in job, and in the psalm 50. after one manner. Secondly, he goes forward in his fable, Buxtrof. de Synag. Iuda●c. because these two, leviathan and behemoth, are joined together, Psal. 104. 26. he thought that Behemoth was also a Fish as leviathan; but because there was not space enough for them both in the Sea, he put him vpon the mountaines, and gave leviathan the seventh part of the waters, and kept her to be meat to whom he would, and where he would: He says that shee is kept in deuorationem, passiuè, that shee may be meat. For this is the fable of the Iewes, that the Lord killed one of those great Whales which he made, and salted her with salt, that shee might be kept to be meate for the just in the life to come. morn pless compares them to little Children, who in their tales can go no higher then to meat and drink, and sweet dainties; and they think that there is no other pleasure in heaven, but of such things. Thus you see what it is to compare places unequally. From wrong translation false doctrine is gathered. Canon. love thy neighbour as thyself: The pharisees translate it, him who was a friend onely. Hence they gathered that they might hate their enemies: but the Apostle, Rom. 12. translates it, thou shalt love thy neighbour, {αβγδ} that isd, any man whatsoever he is. The Lord swore by the excellency of jacob, that is, by Amos 6. 8. himself; but the pharisees interpret the place, that he swore by, the Temple, which was his excellency: Hence they gathered, that it was lawful to swore by the Temple, Matth. 23. 16. This is Ana, who found out haijamim, Mules in the wilderness: Gen. 36. 24. Iamim signifies also Waters. Because the {αβγδ} translation of this place was heard, some translating it Mules, and some Water; the Heathen made a notable Aquae. Mulae. lie vpon the Iewes, when Moses was feeding Asses in the wilderness; becausE the Asses or Mules seeking Plutarch. sympos. lib. 4. cap. 5. Cornelius Tacitus. l. 5. drink, found out water unto them, therefore they worshipped the golden head of an ass. tertul. in Apolog. Afterward the romans in like hatred against the Christians, called them Asinarios, in detestation of Christ, whom they called not {αβγδ}, but {αβγδ}, and they painted Christ having Asses ears, one of his feet Anungulatus. not cloven, carrying a book, and a gown vpon him, and this superscription above his head, Deus Christianorum {αβγδ}; which picture and inscription when Tertullian did read, he could scarce refrain from laughter. Bellarmine following the vulgar translation, and not the original, Abraham surrexit ab officio funeris; Abraham Gen. 23. rose from the office of his dead, gathereth hence Purgatory. Because this word officium, was taken amongst the Christians, for doing offices to the dead; he gathered, that it was to pray for them to deliver them out of purgatory. And thus much concerning the sense of the Scripture, and the gathering of doctrine from any part thereof: as from affirmations and negations; from the propriety of the speech; from the moral Law; from the examples of those that are registered in the Scripture; and from the external means, spoken of in the first book. From those five, necessary all doctrine is gathered: and must be known immediately after the true knowledge of the sense of the Scripture. THE THIRD book. Of the confirmation, illustration, application, and the blessing of Doctrine. CAP. I. Of the Confirmation of Doctrine. IN confirmation of Doctrine the man of Canon. God must labour to conceal Art. Origen. As Moses coming from the Illust. Mount, put a veil vpon his face, when his face did shine, that the people Exo. 34. 33. might not see it: s● should the Preacher obscure the shining of human learning, lest the cross of Christ be made of none effect, 1 Cor. 1. 17. that is, lest the conversion of men be ascribed rather to human eloquence, then to the power of Christ; and that the same be not said of the gospel, which Alexander said of Achilles; who counting him happy that he had Homer to describe his prai? ses; therefore our Lord made choice of Fisher-men. No testimony taken from Apocryph books, can Canon. serve for confirmation of Doctrine, for their testimoniie is but human. If I testify of myself, my testimony is not true: That is, Confir. I being but a man as ye take me, and should testfie of John 5. 31. myself, my testimony were not true. The facts of the maccabees are cited by the Apostles: and ben Syrah hath a proverb, Quantulus ignis, Heb. 11. 33. Quantam materiam accendit; The more the fire is, the more matter it burns; and is used by the Apostle james? When the Apostles city their testimonies, they make them authentic Scripture, which wee cannot do. We are not to city the Fathers as witnesses in matters Canon. divine, unless their speeches may be warranted out of Gods word. The Spirit of God prefers the knowledge of the Illust. 1. latter Divines to their knowledge, for they are brought in by John, Revel. 15. 6. With their girdle about their paps, as Christ, Revel. 1. 13. is girded; but before, in the first age of the Church, they are brought in with their girdle about their middle, not coming so near to that state of knowledge and perfection which is in Christ, as the later Writers who lived after them. All the time that the Fathers lived, the crystal Sea was turned into blood, for then a mountain was cast into the Sea by Patriarkship, erected in the Church; but in the latter times, it is crystalline, Revel. 15. In the dayes of Constantine, the sun was black as Sackcloth, and the moon turned into blood: Christ is never said to come down, as in the reformed time: now he comes down with the rainbow about his head, which is a sign of faire weather: it was clouded in the dayes of the later Fathers. In reasoning against Papists, the Fathers testimenies Canon. are of singular use. That their own children may be thier Iudges,( as Christ Illust. speaks) because they trust so to them. Mat. 12 27. In matters of fact their testimony is no demonstrative Canon. proof. Eusebius testifies, that the Monks lived in Alexandria, in the time of mark the Evangelist: but Eusebius was mistaken here, as all our Divines testify. In a testimony of fact, whether Peter came to Rome or not, the Ancients many of them affirmed it; but our later. Divines many of them by sound reasons improve it. The testimonies of many of the Fathers are not to Canon. be believed for them, but against them. Nemini credendum est in causa sua: None is to be believed Illust. in his own cause. Clemens Anacletus says, Clemens Anacletus. Suppose their writs were true, yet they make nothing for the Popes. John 5. If I testify of myself, my testimony is not true. Idem non erit testis& reus: One cannot be a witness, and be guilty. The testimonies of the Popes, if they make any thing Canon. for us, are good against themselves. Cuilibet testi adversus se testimonium ferenti credendum: Illust. every witness bringing a testimony against himself is to be believed. So Paul cites a testimony out of Epimenides( although a liar) against those of Creet. The Fathers writ sometimes {αβγδ}, and not Canon. {αβγδ}: they are more to be credited in the second, then in the first. Basilius. Epist. 54. Basil said that the Father and the son were not Illust. {αβγδ}: When gregory Nocaesariensis objected this to him, he ansered that he said it not {αβγδ}, but {αβγδ}. Peronius. Peronius the cardinal sets down two Rules, to try whether the testimony of the Fathers is to be admitted. The first is, that we must hold them for a sufficient consent, to whom the most famous of every Nation consent in affirming a thing, and none haue opposed themselves to those, who are holden to be orthodox. The second, when the Causabon. epist. ad Peronium, Pag. 32, 33. Fathers speak not this as Doctors or Teachers, when they say this or that is to be done; but when a switnesses, they say, that such a thing is to be believed, which the catholic Church does or believes. But how shall we know that the rest of the Fathers disagree not; for many of their books are perished, and many of the worthy Fathers wrote nothing: wherefore consEtn is not a sure way that we must walk in; for then we shall be killed with thirst, as those who went job 15. to Tema expecting water? Thou shalt not acquiesce in the iudgement of many to go out of the way, Exod. 23. 2. school theology is more to be taken heed to, for Canon. it fell out in a more dark age. If wee shall consider the manner of their disputations, Illust. or the piety which is shown in their writs. They err in their disputations, three manner of ways First, Misner. Acad. in their ilde and vain questions: 2. In obscurity of words: 3. In their manner of disputation. Their questions for the most, are either superstitious, idle, or curious, as the most of their hypothetical propositions. The words which they use, are barbarous, improper, obscure, and out of use. Thirdly, the manner of their disputations. Oftentimes they dispute, Ex alienis principijs, out of other principles. They confounded theology and philosophy; Vide fusiorem disputationem in academicis Misneri This is Mataeologia. the media, which they use oftentimes, are impertinent, for one question they bring oftentimes innumerable arguments and disputations probably on both sides, without any decision; and they trust too much to the testimony of man. For piety Bucer says well; Bucer. that there is more piety to be found in Seneca, then in many of them, and it is to be marked; that the Antonius histor. particul. tertiotitulo 18. cap. 6. three pillars of poery, Gratian, lombard, and Historia Paparum 380. Comestor,( Gratian for their Cannon Law, Comestor for their History, and lombard for their school Divinity:) were three Bastards born of one Whore; the Fathers of this bastard theology. This school theology( so far as it advanceth human Philosophy, and is abused, or obscureth the truth of the gospel,) they make it a part of the smoke which comes out of the bottomless pit: and Paul to Timothy says, Languent circa quaestiones& pugnas; They 1 Tim. 6. 4. dote about questions and strife of words: They refer this to their idle distinctions. Nicholaus Clemanges compares them to the Nicol. Cleman. apple of sodom, which haue a faire skin, but are full of rottenness within: and one says well of them, Reynold. Quod illotis pedibus ingressi sunt sanctuarum domini,& sape distinguunt ubi lex non distinguit● that they haue entred into the sanctuary of the Lord with unwashen feet, and they oftentimes distinguish, where the Law distinguisheth not. Some of their distinctions being purged from barbarity, and applied clearly, may haue good use. The Iewes haue a proverb, Talm Babaylon. Comede dactylos, said proijce foras duriciem eorum; eat Dates, but cast out their stones: and hereiin Iunius excels. We are not to city the Heathens testimony for probation, Canon. in matter of atih, or supernatural verity. This were to go to the philistines to sharpen our Illust. 1 Sam. 13. 20. weapons. The Axe of man polluteth the Altar of God: No man might lift up an iron took vpon those stones: to Deut. 27. 5. teach us, that mans wisdom is but foolishness with God. It was Myrrha libera that made the oil of the candlestick: Exod. 30. 23. it was called libera, because it was free from all kind of mixture; so must the word be. What hath the dhaffe to do with the wheat? Abraham Math. 3. en 140 23. would not take of the King of sodom so much as a shoe latchet, that it should not be said, that he had made Abraham rich. So the Lord will not use the testimony of man, that it be not said, that they haue made him rich in sortifying his Scripture. Paul useth but their testimony thrice. Acts 17. 28. 1 Cor. 15. 35. Titus 1. 12. Secondly, when he cites them, he conceals their names. Thirdly, he brings them not in, to confirm any point of faith. Fourthly, Peter who was the Apostle of the Iewes, never used them; neither did Paul in the Synagogue, but onely against the Gentiles. Clemens Alexandrinus wrote a book which he calls Clem. Alex. {αβγδ},( as ye would say) woven after the manner of coverings, mixed with the testimonies of Scripture, Poets, Philosophers, and History: but this was against the Gentiles. One says well, Thomas Aquinas. Ex profanis probabilia, Of the Scriptures things necessary follow, but of profane things they follow probably. No Preacher can bring in his own testimony, Canon. ( This I say to you.) Christ as God, used this form, Math. 5.( I say unto Illust. you;) but the Prophets say, Thus saith the Lord. In citation of Scripture wee are not always bound Canon to city the Chapter and Verse. In the Apostles citations, the Chapter is but once Illust. cited, ( As it is written in the second psalm:) but Heb. 2. Acts 12. 6. Testatus est quidam alicubi, But one in a certain place testified: he conceals the name. So Heb. 4. 3. david says: he sets down the name. So Rom. 10. 25. Hosea says. But Luke 4. 17. says, {αβγδ} in the verse. Therefore See before medium 3. it should seem, the verse is sometimes cited? This was not a verse, it was a part of Scripture, or Haphtara in the Prophets. In citation of Scripture for probation, wee are not Canon. bound to keep the same order as in reading of a Text. It is one thing of purpose to set down a Scripture, Illust. and another to city a Scripture for confirmation. In Exodus the Commandements are set down one way; Exod. 20. in Deuteronomy, thsi order is not kept: because he is Deut. 5. 6. interpreting the Law,& not setting it down. So when Christ cites the Commandements, he sets adultery before muther. So the Apostle, Rom. 12. Why? Because he is not of purpose handling them, but using them there fore probation: But in setting down the Text, and interpreting it, he must not alter a Lot. The Church of Rome then, and the lutheran Churches, are to be blamed, when they set down the Commandements for the ground of their doctrine; they alter the form set down by God himself, confounding the first and second Commandement; and dividing the last into two, to make a probation for their graved images. CHAP. II. Of the Illustration of Doctrine by Comparisons. COmparisons are either in similitudes or examples. Similitudes must bee taken Canon. 1. from things that are. Quintilian says that Examples may Illust. be taken Quint institut. orat. lib. 3. cap 11.& lib. 8. cap. 3. àre gesta, vel tanquam gesta, from things that are done, or seem to be done: but similitudes must be taken from things which are indeed. As the deaf Adder stoppeth her ear when the charmer Psal. 49. charmeth: If the Adder stooped not ber ear when the charmer charmeth, the similitude would not be borrowed from it. benjamin is like a wolf, parting the prey amongst her Gen. 49. 27. young. If the wolf partend not the prey amongst her young ones, the similitude could not be taken from her. Similitudes must be taken from things which the Canon. 2. people are most acquainted with. If I haue spoken unto you earthly things: that is, heavenly Illust. thing under earthly similitudes. It is a good observation joh. 3. 12. of Theophylactus, that the Lord took every man in his own tredde, applying himself to that which they understood best; as to his Disciples, follow me and I will make you fishers of men: because they were acquainted most with fishing. He set a star before the wisemen; because they were Mathematicians, and studied to the stars. The soul of my Lords enemies shall be in a sling: the 1 Sam. 25. 3. comparison is taken from a sling, because david was most acquainted with it, when he kept his Fathers sheep. Comparisons are taken in the Scripture from things Canon. natural, artificial, ceremonial, and moral. From things natural. I. Thou keepest me as the apple of thine eye: the eye hath Psal. 17. 8. five tunicles or preservations to keep it. 1. Aranca: Comparatio explicita. 2. Retiformis: 3. Wea: 4. Cornea● 5. Adanta tunica, which is next the eye: to signify the special protection of God over his Saints, he compares them unto the apple of the eye. The Law perisheth, destuit lex: it is a speech borrowed Habac. 1. 4. from the pulse of a man; for as wee know the constitution of a mans body by his pulse( if it stir not, he is dead; if it be violent, he is in a fever; if it be moderate, he is in a good constitution:) so the Law is the pulse of the Common-wealth; if it stir not, then the Common-wealth is dead; if it haue a violent course, then the Common-wealth is in a fever; if it haue the just and ordinary course, then the Common-wealth is in a good constitution. They shall commit whoredom, and shall not increase: Hosea 4. 10. {αβγδ} they shall play the Mule, who is a beast exceeding lip paridu. Implicita. libidinous, but yet nothing comes of him: or they shall play the Mule, Cum meretricibusd separationem faciunt; that is, they beget bastards who are of a strange kind, like unto the Mule. From the Fowles. jeremy compares a covetous man to the Partridge; Iere. 17. 11. the Partridge gathers the eggs of sundry veils, and Explicita. hatches them; but when she hath taken pains to hatch them, they take their wings and leave her: So do riches, when men haue scraped them together, they take their wings and fly away. And Ephriam was like a seduced dove: onely the Hosea 7. 11. dove laments not when her young ones are taken from her. So, Ephraim lamented not when Gods hand was Hos. 12. vpon him. Iere. 12. 9. Is my inheritance, as tincta anis? for as all the birds gather about the bide of divers colours, so doc the enemies against the Church. {αβγδ}, non obtorpui, I was not chrageable: {αβγδ} Plin. de piscib. 2 Cor. 11. is torpedo, the Crampe-fish; who hath such a benumbing power in her, that the could will come from the hook to the line, from the line to the goad, from the goad to the arm, from the arm to the body of the Fisher: so sluggishness and benummednesse spreads from one to another like a canker. They creep into houses. In the Syriack it is Machaldim. {αβγδ} Viverra. 2 Tim. 3. 6. Chalda is a Fervet: For as the Ferret seeks out all the corners and secrets of the Clapper: So do heretics craftily creep in, and dive into the houses, that there they may devour. From artificial things. II. From hunting of Beasts. Wilt thou catch the wild ass but in her mouth? The jer. 2. 24. wild ass cannot be catched with the Hunters, but in her mouth; that is, when shee is bag'd with foal: So sinners will not be catched, but when the hand of God is vpon them, and bag'd with afflictions. From Fowling. Aucupabantur sermons eius: The word is properly, Luke 11. Capiebant visco: a speech borrowed from Fowlers. From feeding of sheep. Psal. 23. Thou feed'st. Therefore the Pastors are called {αβγδ}, from {αβγδ}, to feed on the green pasture. From running in the Olympicke games, and from wrestling. {αβγδ}, was when two were running in the Olympicks; the one out-runnes the other, and takes his crown from him: So they should take heed, after that Col. 3. 15. they haue professed, and run so long, that others take not their crown from them. So {αβγδ}, and {αβγδ}, to prepare themselves to the combat. So {αβγδ}, from thence {αβγδ}, Luke. 2. of Anna, because shee sitterd herself for the continual service of God. Hence this life by the Greekes was called {αβγδ}. See Exod. 38. 8. From warres. {αβγδ}, quasi cuspide captus, taken by the spear. {αβγδ}. 2 Pet. 2. 12. jer. 2. 8. they are said to handle the word, which signifies of purpose to handle, taking heed of it; as those who go to war are said to handle the Shield. From husbandry. Ephraim delighted in threshing, but not in ploughing: Hos. 10. 11. That is, in the profit of Religion, but not to plow up his heart: for so long as the ox was threshing the corn, l his mouth might not be muzzled. The Heathen put pausicape, an Engine vpon the beasts mouths, that they might not eat when they were treading out the corn: {αβγδ}. So Prov. 3. Arare mendacium. So Syrac. 7. 13. Ne exares mendacium. Of this husbandry job speaks, job 4. 8. They plow iniquity, sow wickedness, and reap the same. From the Silver Smith. The bellows are burnt, the led is consumed by the fire, jer. 4. 6. the welter melteth in vain, for the dross cannot be taken away. The Silver-smith when he would melt his Silver, he puts in lead with it, the lead consumes, but not the Silver. The lead are the bad Israelites, who consume by the preaching of the word: but those who would seem the true Israelites, are like the Silver, continuing in their sins; the melt not by the preaching of the word. The latins call this, replumbare argentum, to leaden the silver. From the Fuller. Psal. 51. Kibbiseni. Cobes, a Fuller. Wash me, play the Fuller vpon me. From embroidered tapestry. How wonderfully hast thou made me below in my mothers Psal. 139. 15. womb; thou hast Rukamti. fashioned me like a cunning piece of Art as-worke, or Tapestry; wherein God hath shown his great cunning, drawing as it were divers draughts in the body of man, his arteries, sinews, muscles, veins. From sailing. 1. Tim. 1. 19. shipwreck of faith. Faith is the precious ware carred in a good conscience, which we loose if we take not heed to the ship. From physic. 1. {αβγδ}, prescribing a diet, 1 Tim. 4. 6. they are sick about questions, then he subioines, cure them by whole some doctrine. 2. {αβγδ}, by prescribing of physic, either simplo or compound. simplo, Esai 1. Non emolitur oleo: This was the use of the balm of Gilead. composed revel. 3. 16. as Colyrium, Anoint thine eyes with eyesalue. 3. {αβγδ}, by setting of bones, Gal. 6. {αβγδ}, in binding up the wounds, Ezech. 34. confractum non obligarunt. Esai 1. non compressa neque ligata, so, cutting of the gangrene, 2 Tim. 2. 17. so, mortifying the old man, Col. 3. 5. from the mortifying of the dead flesh before the member be cut off; so 1 Tim. 4. 2. cauterizing, seared with a hot iron. From ceremonial things. III. 2 Tim. 2. 15 To cut the word of God aright. A speech borrowed Illust. {αβγδ} from the cutting up of the sacrifice, in which there was great skill required; the liver was left hanging vpon the right side; the hear and the lungs vpon the channel bone, the milt vpon the left side, and the kidneys vpon the rump: so there is great skill requisite in cutting of the Word of God, to give every one their own Portion. Let his iniquity return vpen his own head: when the Psal. 7. 17. Beast was killed, the Officer laid his hands vpon the head of the Beast, and he said, Let this Beast bear the guilt of all my sins: so david his meaning is, that the wicked shall bear the guilt of their own sins, and bee killed for them: so the Egyptians cut off the head of the Sacrifice, and with Imprecations cast it into the River Nilus, wishing all the evil to fall vpon Alexander, ab Alexandro. that head, which should haue fallen vpon the Offerer. And the souls of those who were slain for the Word of Revel. 6. 9. God, lying under the Altar crying: The blood of the Sacrifice Illust. was poured to the bottom of the Altar, lieu. 4. and from thence cried up ward as it were; so, the souls of those who were killed for the truth, cried under the Altar for vengeance to God. turn his Sacrifice to ashes: when the Lord approved Psal. 20. a Sacrifice, He sent fire from heaven and burnt it. Let my Prayer ascend as an evening Incense. Psa. 102. 25. So, Let me not ascend with the wicked: a Comparison taken from the smoke of the Sacrifice, which when it ascended, scattered abroad: so the souls of the wicked when they die, are not gathered into the bundle of life, but are scattered before the Lord. Wash me with Hyssop: a Comparison taken from the Psal. 51. 9. purging of the Leper, which was the last Purgation: lieu. 14. 4. david, in token of full remission prays this. From things moral. IIII. Thou gatherest me up like a foundling who is cast out to Asuph, A Founding. Psal. 27. 10. perish: this is proper to all the Children of God, who are adopted in Christ. To dandle, Esay 66. 12. ye shall suck the glory of the Gentiles, and shall be delighted vpon their knees: where he alludes to the custom of mothers, who dandle their children vpon their knees. From things political. V. I am the son of thy hand-maid: a Comparison taken Psal. 116. 16 from those who were children of vernae domus, born in the house: so david was born in the Church; he was vernae Eclesiae filius. Let the double of the Spirit of Elias come vpon me: that 2 Kin. 2. 9. is, as the eldest sons get double Portions: so I being the eldest son of the Prophet; let me haue twice so much of his gifts as any of the rest. We must mark wherein the nature of the Comparison Canon. holds: sometimes it holds in genere, but not in specie. The Angels sinned {αβγδ}. as they: He spake before of the Iude. 7. sin of the Sodomites; how did the Angels sin as they? Peccarunt fimili genere, said non specie; they sinned in the same kind, but not after the same manner. We must mark in what species the comparison holds: Canon. The deaf Adder stoppeth her ear. What sort of Adder is Aspis. Psal. 57. this? Dan is like a Serpent biting the Horse-heeles. What sort Coluber. Gen 49. 17 of Serpent is this that bities the Horse-heeles? Our dayes pass as the Ships of desire. There are sundry job 9. 26. sorts of Ships of desire: when a man sees a goodly Ship, that is a Ship of desire: when a Merchant longeth for his Ship laden home, that is a Ship of desire: but these express not the shortness of our dayes. A Ship of desire then, is a swift Pinnace, or a pirates bark made for to catch the prey. The Comparison is sometimes in the smell, btu not Canon. in the colour. Thy lips are like the lily: If the Comparison be not Cant. 5. marked rightly here, we may be deceived; for the commendation of the lips of the Church was, that they were read like the scarlet, Cant. 4. 5. Now to make them white as the lily were impertinent, therefore the Comparison is in odour, as before it was in colore. And his feet was like fine Incense, {αβγδ}, Rev. 1. 15. signifies here masculum or fort thus: {αβγδ} signifies here, thus, Incense, because the Incense grew vpon Libanus. The comparison is here in the smell, and not in the sight. And shee was leprous like the snow. mark wherein the Numb. 12. 10. Comparison stans: Shee was white in leprosy as the snow: The snow is not leprous, therefore the comparison stands in the colour. In every Comparison there must be some Dissimilitude. Canon. Analoga sunt {αβγδ}, said non {αβγδ}: Proportions are alike, Illust. but not the same. Christs body is not divided in parts, as the Bread; therefore there is no analogy betwixt Christ crucified, and the Bread? It follows not; for similitudes disagree in some things. Similitudes are not to be taken from things altogether different: as an August. ancient Writer makes a comparison betwixt the ten plagues of Egypt, and the ten Commandements: so those who make the comparison betwixt the 70. D●●les, and the 70. palm trees; the 12 fountains, and the 12. Apostles: here the comparison is far sought. The Comparison must agree in the main point, Canon. else it is not a Comparison: it was a very unfit comparison of the Iewes, who said, Ezech. 18. 3. The Fathers eat sour Grapes, and the Childrens teeth are set on edge: as though the Children were punish onely for their Fathers sins, and not for their own also: so it was not a pertinent Comparison of Bias the Philosopher, who said, when the gods punished the Grand-child, for the Grand fathers sins; it was all one, a sif the Doctor gave the Grand child a drink for the ston, which the Grand-father was troubled with: this Comparison was impertinent. But let us make the Comparison thus: The Father is a Leper and the son also; the Doctor gives not onely a drink too the son for the Fathers disease; but for that which he hath also from his Father. Comparisons must not be wrested further then the Canon. scope of the Comparison requires. As the body is without the soul, so is faith without works: Iam. 4. 2. 26. here the Papists gather, as the soul is the form of the body, and animates it; so are works the form of faith, whichanimate faith: but the Comparison is wrested here; for the meaning of the Apostle is, as by the operation and presence of the soul, the body is known not to be dead; so faith is known not to bee dead by works: Haec perfectio, non est per informationem, said declarationem: This perfection is not by information, but by declaration. The soul is taken here for the breathing of the soul; as Esay 3. gentlewomen's Masks are called Domus ainae, that is, the house of the soul. The Church is the Pillar of truth: the Papists make the 1 Tim. 3. 15. Comparison here; as the Pillar upholds the House, so is all truth grounded vpon the Church: but the Comparison is wrested here: but it is the Pillar of truth,( like a Pillar, thta wee use to hang out things vpon) so the Church holds out the truth; but the truth of the gospel is not grounded vpon it. When the holy Ghost borrows Comparisons from Canon. bad things, he approves them not. We commend not Orestes for killing of his Mother, nor Medea for murdering of her children; but we commend the Painter who can lively paint them: the grunting of a Sow is an ill-favoured noise; yet we commend him who can skilfully imitate it: so in a Comparison, it is the imitation onely that is respected,& not the thing itself. As the Charmer charmeth: Here david of purpose chooseth Psal. 88. the very words which are forbidden in the Law: Chober, signifieth conjoining or consociation, the Chaldie name Rakan is murmuring. So, from a thief, Rev. 16. 15. from the unrighteous judge, Luke 18. from the unjust Steward, Luke 16. If you would praise a thing, take the Comparison from stately things, as in the Canticles. If you would dispraise, take your Comparison from base things, 1. Thes. 3. 3. Nemo commoveatur {αβγδ}, from a fawning dog, who moves his tail to and fro. The note of similitude ( as) signifieth, fiirst, the likeness Nota. {αβγδ} of a thing, but not the truth, he shall come as a thief in the night: secondly, the truth, but not the likeness, Wee saw him as the onely begotten son of God: joh. 1. Ephes. 5. 8. That ye may be as the children of light( that is) verily the children of light, Hos. 3. 4. This people are like those who contend with the Priest:( that is) they verily contend with the Priest: thirdly, the quality, but note the equality, love your neighbour as yourself, rim. 13. 18. So, Luk. 11. 4. forgive us our sins, as we forgive: fourthly, both the likenessse and the truth, Heb. 2. 17. Wherefore in all things it behoved him to be like unto his brethren. God taught his Church by Parables. Canon. A Parable consists in one of sour things. The first is {αβγδ}, when the nature of the thing maketh the Comparison; as in the Parable of the seed, the variety of increase of the word. The second is {αβγδ}, the disposition is onely marked, as he compares himself to Children piping in the market; to express the comfortable means he uses to win souls. The third is {αβγδ}, Passion, 2. Thes. 5. 2. 3. he shall come as a thief in the night: So, Like to a woman in travel. The fourth is {αβγδ}, when the action is onely regarded without any other circumstance, Luke 16. 6. He made him friends of his masters money: so should we by giuing of our goods to the poor; he commends not the fact here, but solertiam, the diligentnesse. CHAP. III. Of the Application of Doctrine. APplication of Doctrine, stands either in Canon. rebuk, or consolation to a sinner; under which two, all other Doctrines or instructions are included. Of rebuk. rebuk is the first part of Application, applying the word against the sin of the sinner. The Spirit of God is {αβγδ}, and hath diversity of gifts: ye see amongst the Apostles themselves, there was one who was the son of thunder, there was another Benerges Barnabas. zealots. who was the son of consolation, there was one who was the son of zeal, Simon Cannites; the gift of thundering must come first, and then comes the gift of consolation. There are three sorts of sinners, who are to bed reproved: Canon. the simplo sinner, the relapse sinner, the crafty sinner; but the malicious sinner, is not to bee reproved. 1. The simplo sinner. The simplo sinner: he is called Pothe, simplex, such a one {αβγδ} simplix. I. was the young man, whom the whore enticed and lead Pro. 20. 19. like an ox to the shambles, he is called simplex columba, Hosea 7. wanting the prudence of the Serpent: vpon Iere. 12. 5 such fools they cast a net before them. These simplo sinners are to be pitied, and the reproof against such should not be so sharp. The Apostle Paul willeth us {αβγδ}, to bind up; it is a speech Gal. 6. 1. borrowed from Chirurgina, s who with a kind of slight and cunning put the bone in its own place again. The King of Aegypts daughter had an imposthume in her Pap, shee could suffer no chirurgeon to touch it; one takes a water-Spunge, and demands of her whether or not shee could suffer the water-Spunge to touch her Pap? In the mean time, he hath secretly a Penknife enclosed within it, and with that openeth the corruption: Physitians give Pills rolled up in sugar, that the Patient may the more easily swallow them. 2. The relapse sinner. The relapse sinner is in a more dangerous estate then Canon. the simplo sinner; and therefore must bee otherwise handled. This sin in the Scripture is called Shani, {αβγδ}, twice {αβγδ} Relapsus II. dyed, as Scarlet; this sin is hardly washed out, like a residivatio Esa. 1. 18. in fevers, which is dangerous. Here wee must take heed of Novatus his error, who held, that there was no pardon for relapse sinners: Constantine said well to a Novatian Bishop, Tolle scalas Aetij,& solus Coelum intrabis, Take away the ladders of Aetius. and thou onely shalt enter into heaven: meaning of repentance to relapse sinners. To such sinners the reproof is to be increased. When the Iewes sold and bought in the Temple, the first time, Christs reproof was more mild; Why make Calvin. joh. 16. ye the house of God a house of Merchandise? But the second time when they fell into that sin, he says, Why make ye the house of God a den of sleeves.? Mat. 21. 13. 3. The crafty sinner. The crafty sinner si more hardly to bee won, Canon. Astutus. III. and here there must be great skill in reclaiming him. Sometimes he deies the sin, Pro. 30. 20. Shee wipes Negat. her mouth, and saith she did it not. Sometimes the crafty sinner hides the sin: Iosephs Celat. Brethren dipped his Coat in the blood, and said A wild Gen. 37. 31. Beast devoured him. The Iewes took out of the house of God the Sieling jer. 22. 14. and Sieled their own houses with it, and that it might not be known, they painted it over with vermilion. The Iewes give an example of Sauls hiding his sin, in numbering the people, 1 Sam. 14. 34. He called them This is not taken here for a proper name, because it hath {αβγδ} before it, Battisahim pro Behattilahim, which proper names haue not. battilahim; but Targum hath it ( in agnisd Pascatis) lambs for the Passeover: for they thought it was not lawful to number the people, and to eschew this, they caused every man to bring a lamb, and so they counted the Lambs, and so know how many were of the people. As the Romans circumven'd that Statute; when they were forbidden to carry wool out of Tarentum, they would not carry wool, but they carried sheep: so they, when they were forbidden to number the people, yet they would number the Lambs. To discover the crafty sinner, evidences would bee brought in against him; as Tamar to Iuda, Whose Signet Genm. 28. 25. is this? So Samuel to Saul, What means the bleating of 1 Sam. 15. 14. those Ewes? So the Prophet Esay 65. 4. The broth of the Swines-flesh is found in your Vessels: therefore a great probability that ye haue eaten Swines-flesh. Sometimes the crafty sinner extenuates the sin. Exp. 32. 24. I cast it in the fire( says Aaron) and of this came the calf: Extentuatio. it was little hand that I had in the matter. Exaggeration of the sin is contrary to this. Exaggeratio. Moses exaggerateth Ararons sin, that he made the Exo. 32. 25. people naked; So Dan. 9. 5. By this example, you may exaggerate the guilt of Christs blood in his Sacrament, in those that receive it vnowrthily. The Iewes when they murdered Zachary, Luk. 11. 51. first they murdered a Prophet: secondly a Priest;( for he was a Priest also:) thirdly, vpon the Sabbath: fourthly, in the Temple: fiftly, at the Altar( whih was the place of Refuge: lastly, where there was no dust to cover the blood;( for when they shed blood, they were to cover it in the ground.) But thou when thou receivest it unworthily, art guilty of this blood: First, thou art guilty of the blood of that great Prophet Christ: secondly, of that great high Priest: thirdly, vpon the Sabbath thou killedst him: fourthly, vpon the day of expiation: fiftly, in the Temple: sixthly, at the Altar,( which is the place of refuge to poor sinners) the holy Table: lastly, where there is no means to cover the blood. So, the exaggeration of Salomons sin. 1. He committed this sin when he came to maturity of age, and had passed his young yeares in holinesse. 2. When Prov. 30. he had been now endued with divine and human knowledge by his Parents. 3. When he had given most excellent Precepts of manners. 4. When he had built the Temple to the worship of God. 5. Being a Prophet. So the exaggeration of the sin of jerusalem, compared with sodom. 1. If there had been five righteous in sodom, the Lord would not haue destroyed it; but there were more righteous in jerusalem, the five, when it was destroyed. 1. jeremy. 2. His Scribe Baruch. 3. Ebed-Melech the Blackmore. 4. The Rechabites, therefore the sin of jerusalem, must be greater then the sin of sodom. Sometimes the crafty sinner transferres the sin on another. Transfers. Adam cast over the sin vpon God himself, The woman Gen. 3. 12. which thou gavest me: As if he should say; If thou Lord had done thy part to me, I had not fallen in this snare. When Iudas brought back again the thirty pieces of Math. 27. 4. of silver, and cast them down at the feet of the Scribes; they say, What is that to us? See thou to it; they cast over all the blame vpon Iudas. Contrary to this is retortion; the throwing back the sin vpon the sinner himself. When Ahab challlenged Elias, that he troubled Israel, he turned the blame back vpon himself, that it was he and his Fathers house that troubled Israel. So Numb. 16. 3. ye take too much vpon you, ye Moses and Aaron: but Moses, vers. 7. returns the blame vpon themselves, ye take too much vpon you, ye sons of Levi. The crafty sinner shifts from one shift to another. When Moses bad Pharaoh. Let the people go, Exod. 6. Tergiversatur. {αβγδ}. how many tergiversations used he: first, that they should Sacrifice in Egypt, Exod. 8. 8. Moses answers to that, That were abomination to the Egyptians. Exod. 8. 26. Secondly, That they should go, but not far off, Exod. 8. 28. Moses answers, They must go three dayes journey into the wilderness, Exod. 8. 27. Thirdly, They should go, but not their young ones. Exod. 10. 10. Moses answers, They must all go, Exod. 10. 19. Fourthly, they should go, But leave their cattle behind them, Exod. 10. 24. Moses answereth, Not a hoof will wee leave behind us, Exod. 10. 26. For the crooked and shifting sinners, rebuk them with that speech of David, Psal. 18. 26. With the gracious Saint, thou wilt show thyself gracious: with the perfect man, thou wilt show thyself perfect: and with the froward, thou wilt show thyself froward. The Chaldie Paraphrast, applieth the gracious Saint to Abraham, targe. Babylon. the perfect man to Isaak, the pure to jacob, and the froward to Pharaoh. Wilt thou use crooked and indirect shifts in thy sins? The Lord will deal as frowardly with thee. spiritual wisdom is to be used in reclaiming them Canon. back from their sin again. In reproving such, follow Christs rule: first, tell them privately; if they will not hear, then take two or three witnesss; if yet they mend not, then public admonition comes; and if that do not the turn, then public and particular application by name. See how Christ called Herod a Fox. The Lot when it was directed against Achan, first it fell vpon the Tribe: secondly, it fell vpon the family: thirdly, vpon the household: and lastly, vpon the person of Achan; he hide his sin ever till it lighted vpon him. The crafty sinner is not moved, when the threatening is given out generally against the Nation; neither when it is given out against the city where he dwells, nor when it comes to his family; till in particular it come to his person; and till it be said to him, Thou art the man. sin is a shameless thing, ye may spit seven times in the face of it, before it blushy. For these public sins, public rebuk. Hosea 7. Castigabo eos iuxta auditum coetus ipsorum: That is; As the Prophets haue publicly threatened them in their meetings, so I will punish them. The reproof must be given in love. Canon. The rebukes of those who rebuked thee, lighted vpon me. Confir. The Apostle when he exhorts us to bear one with anothers Psal. 69. 7. Rom. 15. 3. infirmity, he brings in the testimony of david. When david speaks those words, he is pars laesa, the party hurt: The Apostle when he brings in Christ there, he is pars offendens, the party offending, carrying our sins vpon him. When wee see a man offending God, wee should be angry, as though it were done against ourselves. First, this will breed zeal in us, and make us zealous against the sin. Secondly, when wee see others offend, wee should remember that we may be over-taken with the selfsame sin, and then it will breed compassion in vs. This will temper the reproover, and it will make, Vt ignis zeli ardeat oleo misericordiae; that the fire of zeal may burn with the oil of mercy. rebuk not in anger, for then Satan would but cast out Mark. 3. 23 Satan. The reproof must not be kept back for sinistrous Canon. respects of persons. 1. For covetousness. Ezech. 13. 19. For hand-fulls Illust. of Barley, and pieces of Bread: this the Prophet calls daubing. Gregory fitly expresses the Gregor. Nazianz. Comparison: Ezec 12. 28 for when a man dwells in a ruinous house, the Mason comes and plasters it over, making him beleeue that all is well; then the house falls and smothers him: so such flatterers emplaister over matters, till the wrath of God fall. So the reproof is not to bee kept back for fear. Canon. Ezech. 3. 9. fear not they faces. Rev. 21. 8. Without shall be the fearful. Such fearful who fear men more then God. In rebuking thou shalt rebuk them, thou shalt not bear Lev. 17. 19 his sin for him, gnalau. So Psal. 44. Wee are killed for thy cause, gnalai. If thou rebuk him not, thou shalt bear his sin, or, suffer not his sin to be vpon him: wee are commanded, Not to suffer the Beast to lie under the burden. IIII. The ungodly or malicious sinner. Impius. IIII. The last sort of sinners are reschagnim, impij peccatores. Canon. Iude 15. malicious dogges are not to be reproved. Canon. Cast not pearls before swine. Dogs will turn again and Math. 7. 6. rent thee. We haue a notable example in Elias, who would not go to jehoram to reprove him, but left a Letter to be 2 Chro. 21. 22. sent unto him after he was dead. There is a sin, 1. which is vitium saculi, the sin of Canon. the age. 2. There is a sin, which is vitium gentis, the sin of the Nation. 3. There is a sin, which is vitium vecationis, the sin of the office. 4. There is a sin, which is vitium personae, the sin of the person. Vitium saculi, when the whole age is corrupted I. with a sin: such was the sin of polygamy in the dayes of the Fathers: because this sin was generally in all, ye shall find it seldom reproved by the Prophets. In publico peccato par catur publico; In a public sin, there is a public passing over: As josuah did, Ios. 5. not cutting off the Israelites, who were not circumcised in the wilderness. So 2 Kings 10. 20. He destroyed not the Priests who sacrificed to the Idols. In the time of public defection, the romans in their public mutinies, Solebant decimare exercitam, were wont to tithe the army. Vitium gentis, is when a Country is much given to II. sin, but not universally. Thou laidst like an Arabian by the high way: That is, like Arabs& latro permutantur. Iere. 3. 2. a thief; because the Arabians usually robbed by the high way. There shall not come a Canaanite in the house of God: that Zach. 12. 8. is, a cozener, because they usually deceived. He sent for the Chaldeans: That is, for the gainsayer, Dan. 2. 2. because the Chaldeans were gainsayer commonly. Cretenses mendaces. The Creitians are always liars. Titus 1. 12. The Phanicians living in pleasure: from the Syriack word phanack, as ye would say {αβγδ}, delicati, dainty, because they used to live daintily. So the Saracens, from Sarack, excurrere, to run abroad, because they lived vpon robbery usually. The sin which is most usual in the country, the Preacher must mark it, and see himself against it. Pro. 14. 34. sin is the disgrace of a Nation. Stiffenecked-nesse and hypocrisy were the usual sins of the Iewes, therefore the Prophets often reprove this sin. So Deut. 9. 6. Christ attacks Corazin and Bethsaida, for contempt of Mat. 11. 21. the gospel. Vitium vocationis, is that sin, which follows ones III. calling. Rachab, a Tavernour. james 2. 25. calls her a harlot, because Ios. 2. 1. usually they who are Tavernours are such. For the amending of this, if it be simply a sin, this Trade or any other, it is to be refused: and if it cannot be practised well without sin, it is to be left. The last is vitium personae, when a particular man is IIII. given to such a sin. Here the reproof should arise, according to the nature of the sin, spoken of before. CHAP. IV. Of Consolation. THE second part of the Application of Canon. Doctrine, is Consolation, in which first we must understand, that a Christian man is either consideres, as fighting, or foiled. The comfort that a true Christian hath, in his fight against sin. AS he is considered fighting; his greatest tentation is Canon. The first estate of a Christian in his fight against sin. dereliction, that he is left of God. This is the Consolation, that God can never leave him. For the better understanding of this, mark that first, in Christ there are three conjunctions: First, betwixt his Godhead and manhead, that was a divine coniunction. The second, betwixt his sold and body, that was a natural coniunction. The third, betwixt his soul and grace, that was a spiritual coniunction. mark how the divine coniunction, excels the natural coniunction; so doth the spiritual, excel the natural. 1. Christs Godhead and his manhood could never be separated; for when his manhood was in the grave it was the body of God; otherwise at the Resurrection, there had been a new incarnation. 2. Christs soul and grace could never be separate, onely Christs soul and body were separate by death, therefore grace and the soul can never separate again. If the first link of a chain hold, then the rest are sure: Christs Godhead and his manhood cannot be separate; neither can his soul and grace: so neither can the soul of the child of God and grace. Secondly, that Christ was both viator and comprehensor: if Christ, as Viator spake, as though he were left of God his Father, these words, My God, my God, why hast thou forsaken me? what marvel if a poor Christian be brought to this estate. Thirdly, his comfort is, that he cannot be left: first, III. in respect of God the Father: for whom he loues he loues to joh. 13. 1. the end: there is no shadow of change with him. Secondly, in respect of the straight coniunction betwixt Christ and his members, that it cannot be separated again, 1 Cor. 6. 17. agglufinatur Christo, is glued to Christ. From {αβγδ}. this comes his daily intercession for us, as he says himself, I haue prayed for thee Peter, that thy faith should not Luk. 12. 32. fail. The third is in respect of the holy Spirit, who is called Arrhabo, the earnest penny of our subvation. He is Ephe. 1. 14. not called the pledge of our salvation: for a pledge may be taken up again; but he is called the earnest-penny, which is a part of the bargain, which cannot be taken up again. But the Christian in his desertion feels not the comfort? There is in the Saints certitudo evidentiae, and tertitudo adherentia. The Saints in their greatest extremity, they haue certitudinem adherentiae, although they haue not certitudinem evidentia. job says, Although thou shouldst job 13. 15. kill me, yet I will trust in thee. Psal. 130. Out of the deeps I haue called upon thee. In this case he must do as Pherecides the Athenian did; who held the ship on the shore with his hands, and one of them being cut off, he held with the other, and both being cut off, he held with his teeth: so should a true Christian do in the time of his greatest dereliction. But how shall he know in this temptation, that ever he loved God? There is ordo {αβγδ}, from the first to the last; and ordo {αβγδ}, from the last to the first: that is, from the general knowledge of things to the particular,& from the particular to the general. The Christian in this case must follow this ordo {αβγδ}: if he haue but this testimony, that he may cleave to in his desertion, that he hath loved the Saints of God, because they were the Saints of God, and for no other cause; and received them in the name of the Saints, it is a sure note that he loues God, and is passed from death to life: Christ at the 1 joh. 3. 14. latter day will keep this order ( when I was hungry, ye fed me, &c.) because this is the most sensible note, to Mat. 25. 35. go from particulars to a general. The second degree of an exercised Christian is, when Canon. II. The second estate of a Christian in his fight against sin. he is in the skirmish, in ancipiti pugna, as Paul was, when he says, O wretch that I am, who shall deliver me out of Rom. 7. this body of sin. Thy consolation is, first in proponing Christ his example: There was a fight betwixt Christ his velleitas, and voluntas; as there is in thyself betwixt sin and grace. The consolation is, secondly, that in Christ there was such a fight, to sanctify thy combat, and to purchase the victory to thee. Christ in this combat, first, he is {αβγδ}, moderator certaminis, Marshall of the camp: When the Israelitie and the Egyptian sought together, which of them favoured Moses? Killed he not the Egyptian, and saved the Israelite? So, will not Christ favour grace and kill sin? He is {αβγδ}, he enters into the lists with thee; he is not onely {αβγδ}, who hath suffered the like things; but he is {αβγδ} also, who hath compassion with thee in the selfsame combat. 3. He is not onely {αβγδ}, but also {αβγδ}, who knows our weakness, and how much wee are able to do in the fight, and then comes he in and helps as a good second: Compatitur nobis Christus, ratione charitatis,& ratione justitiae: Christ suffers with us, by reason of his love, and by reason of his iustice. Ratione charitatis, as when he saw the people hungry in the wilderness, he had compassion vpon them; so, when he wept over jerusalem. But ratione justitiae, when as he is our cautioner, he satisfies for us; and as our second, he is bound by the law of arms, to fight with us and for vs. He is {αβγδ}, therefore in him wee are more then conquerors: he will not suffer Satan {αβγδ}, Coloss. 3 15. Praripere nobis palmam, to take the palm out of our hands. The conflict of the Saints of God is in the right subject, Canon. in the right manner, and to a happy end. In the right subject, grace and sin are mingled Canon. through other, in all the faculties of the soul: for there is not a faculty, but it hath grace in it as well as sin. Hose: describing Ephraim, says, that he is like Hos. 7. 8. a Cake baked vpon the one side, and raw vpon the other. This is not that Christian combat; if it were Christiana lucta, a Christian wrestling, then there would be some part raw, and some part baked, on every side. When Medea said, Video meliora,& deteriora sequer: I see the right, but follow the wrong; it was not lucta Christiana, but ethica: it was not betwixt the will, and the will; but betwixt the understanding, and the will. The will was wholly the Devils here, although there was some glance of light in the understanding: but in the regenerate, there is no faculty that God hath not put some grace into. If some inferior part be good, and the rest bad, a man takes not the denomination from that: as a blackmoor is not called white, because his teeth are white, so a bad man, having some good parts, he cannot for this be called good. Of two superior parts of man, if the liver be good, and the heart bad, he is not called for this, a sound man; but if there be some soundness in both these parts, and some blemish; yet he takes the denomination from the better part. If the inferior be bad, and the superior good, he takes the denomination from the good part. If a Target be black vpon the one side, and white vpon the other, the Target is neither called black nor white: so, this people draws near to me with their lips, but their hearts are far from me: here the people are esteemed lukewarm. To apply this unto a Christian that is in combat; we must mark, that in the regenerate,( because both in the will and the understanding there is grace and sin,) they take the denomination from the best part: grace is not onely in the inferior, but also in the superior part; not onely in the one part, but also in the other; although there be more sin then grace, he takes the denomination from the best part. There is much water and little wine mixed in a glass, yet it is called a glass of wine: so, of a Christian; if there bee many bad parts in him, and one good, he hath the denomination from the best part; to wit, that he is a good Christian. The conflict is in the right manner in the Saints of God. Canon. 2. sin is not in them, in extensis gradibus: 1. Some sins are in the will, but not from the will, as original sin. 2. Some sins are in the will, and from the will, as the sins of the unregenerate. 3. Some sins are partly from the will, and partly against the will; as the sins of the regenerate. The thing which we do, is either {αβγδ}, vel {αβγδ}: Sponte, willingly: invitus, against our will: non sponte, not willingly. Non sponte, are those mixed actions of the children of grace, which are partly with their will, and partly against their will; as the Merchant in the storm casts his good, into the Sea, partly with his will, and partly against it. The consolation of the child of God is this; that he Comfort. sins not with full desire, because grace hinders the will not to give full consent; the wicked hath nothing to restrain his desire, therefore he sins with full consent and greediness. The child of God and the wicked go thus far in I. sin together. First, there is aversio, a turning away from God. 2. There is inescatio, a bait. 3. There is delectatio, a delight. 4. Consent; but here the child of God, and the wicked part: for the child of GOD gives never the full consent. 5. The wicked go forward in the fact. 6. In the habit. 7. In the gloriation. 8. In the defence. 9. In the despair. 10. In the condemnation. From consent to condemnation they very much differ, if not altogether. The child of God, and the wicked commit the selfsame sin, but not after the same manner. A woman who bears her child in the seventh month, and shee who bears her child in the ninth month, both bring forth a child: yet there is great difference; the one is a strong child, a gets the full growth; the other a weak child, who hath not gotten the full growth. So the sins of the children of God get never the full growth; but the sins of the wicked get the full consent and growth. mark in a sinner the sundry degrees how sin is II. perfected: 1. Aggreditur peccatum, said non ingreditur: It comes forward, but it enters not: as it set vpon Christ, Math. 4. but it entred not in. 2. Ingreditur, said non progreditur; It enters in, but goes not forward, as in Paul. 3. Aggreditur, Rom. 7. ingreditur,& progreditur; It comes to, ti enters in, and it goes forward; as in david, when he committed murder and adultery. 4. Aggreditur, ingreditur, progreditur& perficitur: It comes to it enters in, it goes forward, and is perfected; as in Iudas. Our Lord, when the tentation was offered to him, III. was like the fish, which takes no notice of the bait, when it is presented to her. The child of God is like the fish which is delighted with the bait, leaps to it, nibbles at it, but falls back again: but the wicked are like the fish, which leap at the bait, and are hanged vpon the hook. Lastly, in the happy issue that the child of God hath in sinning; his sin decreasing and grace increasing. He is not like darkness at mid-night, where is no light; neither like the evening, when it grows more dark; but like the morning, that grows more clear unto the midst of the day. That God who made light to shine out of darkness, makes light to shine piece and piece out of their dark hearts. In this combat, although they say with Rebekka; It had been better for Gen. 25. 22 me, that I had never conceived; they shall get an happy answer; the elder shall serve the younger; sin shall serve grace. under the Law, if violence had been offered to a maid, if shee cried out, shee was to die. So when these assaults of Satan offer a kind of violence to the soul, if they cry out with Paul, O wretched man that I am, who Rom. 7. shall deliver me. It is a sure note, that they shall not die but live. The third estate of the Christian is, when he is in Canon. The third estate of a Christian in his fight against sin. The third estate of the Christian is, when he is in pursuit of the enemy, then the sickness is in the declination. Here Christs death, and lying in the grave, is thy Comfort. comfort, who will pursue the enemies, and bring them forth, as Iosua did, that the true Israelites may set their feet vpon their necks; to the which Paul alludes, when he says, The God of peace tread Satan under your Rom 16. feet. In this pursuit, thou must take heed that thou bee not too remiss: suspect this Parthian, for when he is flying, then he is flying, then he is most dangerous, and can do hurt enough: Thou most not do as joash the King of Israel 2 King. 13. did, to smite the ground but three times, but smite it seven times, that there may be a full victory gotten. david 2 Sam 18. would haue had absalon spared in the chase; but spare not sin, pursue it till the sun set, as josuah did Iosua 12. the Canaanites. The fourth estate of a Christian is, when he is not Canon. The fourth estate of a Christian in his fight against sin. in the not skirmish against sin, but hath overcome it: Grace is not excluded now, nor drawn from hsi standing, but hath the commandement in the soul; yet he feels some wants, and complains still of his defects. Consolation. 1. What canst thou object against thy Comfort. 1. self, which Christ in part objected not to his Disciples? Complainest thou of hardness of heart? So did he object that to some of them, Mark. 4. 40. There is great hope, because thou feelest it, thou shalt be cured of it. In Hectique fevers, 1. the disease at the first is hardly known, but soon cured. 2. It is easily known, but hardly cured. 3. It is easily known, but never cured. So hardness of heart at the first is hardly known, and if it be known it is soon cured. Secondly, if thou complain of doubting, how oft objected Christ that to his Disples? yet commended their faith, believing but radicaliter. If, of slowness to beleeue? so objected he that to them. What sin ever was( escept the sin against the holy Ghost) but there was a sacrifice for it? for original sin; for a sin of error or infirmity; and for a sin of ignorance. What sin is there but Christ prayed for it? for sins of ignorance, Lord forgive them; for Luk. 23. 34. Luk. 22. 32. they know nit what they do: against defection, I haue prayed for the thee Peter, that thy faith should not fail. What eucharistical Sacrifice but had some imperfection with it? the oil which served in the candlestick, Exod. 27. 2. was Myrrha libera, Oleum contusum, beaten in a mortar; it had no dregs in it; but after they took the selfsame Oliues, and put them in a press and pressed out more oil; this oil was not so pure as the first, but mixed with with some dregs; this oil was used in eucharistical sacrifices: which was to teach us, that Christ accepts of our Offerings, although there bee much infirmity mixed with them. No expiatory Sacrifice might haue leaven joined with it; but eucharistical Sacrifices might haue leaven joined with them: this was for consolation to the Siants, and to teach them that God accepts of their Sacrifices, although much infirmity and doubting be joined with them. But why leaves the Lord such sins in his Saints, so long as they are in this life? That hsi grace may be perfitted through our weakness: it was the second Temple that Iesus Christ came to restore, though many wants were in it: the first Tables which God writ vpon, were broken; the second Tables were those which were reserved in the ark. Secondly, God leaves sins in his Saints to humble them, and to keep them from presumption; as the dregs are kept with the Wine, that it should not corrupt. The Saints are judged; in foro novae obedientiae, non Canon. stricti juris. In for novae obedientiae. 1. He accepts the will for Illust. 1 the dead. 2. He accepts the person first, and then his Sacrifice, for he looked first vpon Abel, and then vpon his Sacrifice. 3. In foro novae obedientiae, he accepts the end, although the means oftentimes bee defective, remember the patience of job. 4. In foro novae obedientiae, Christ is both the Advocate and the judge. In foro novae obedientiae, God, absolving a sinner, says, Seest thou not the righteousness of my servant job? david job 1. 8. 2 Sam. 15. 4 was a man according to the heart of God; but in the matter of uriah: Zachary and Elizabeth walked uprightly before Luk. 1. 6. Lord. They are not censured in foro stricti juris, where first the work is tried, and then the person, where a man must answer ad ultimum quadrantem, to the uttermost Mat. 18. 34. farthing; where God sits, as a severe judge, where Christ is not as Mediator; where they must answer for every idle word; which david desires to be free of, when he says, Enter not into iudgement with thy servant, O Psal. 143. 2. Lord. To the Saints, Omnia sunt evangelica, all are glad Canon. tidings. do this, and thou shalt live: this is legal. The privilege Illust. of the Saints is this; do this, either by thyself Rom. 10. 5. or by another, to wit, Christ; but to the wicked it is legal, do this by thyself. CHAP. V. The comfort that a Christian hath, who is stained with some great sin. THe foiled Christian is he who hath fallen Canon. into some great sin. The consolation to him is, that he Comfort. hath not fallen quiter away. In the incestuous Corinthian, there was flesh and Spirit, even when he was given over to Satan and excommunicate. Eutychis, when he fell Acts 20. 10. dead from an vpper loft, all who beholded him thought he was dead: Paul embraces him in his arms, and says, He is not dead, his life is yet in him; the Saints of GOD will get great falls, and in the iudgement of men seem to be dead; yet the Lord embraces them in the arms of his mercy, and says, they are not dead, there is yet life in them. Some things are of the Spirit, but not with the Spirit; Nota. as the gifts of common illumination. Secondly, some with the Spirit, but not of the Spirit; as the sins of ignorance and infirmity in the Saints. Thirdly, some both with the Spirit, and of the Spirit, as the saving graces of the Elect. Fourthly, some neither of the Spirit, nor with the Spirit; as the sins of malice, and reigning sins in the wicked. The foiled Christian comes never to this degree. The Church of Rome are miserable comforters to sinners, Canon. sundry ways. First they hold, that they haue the same power which Illust. 1. Christ hath to remit sin; because they make the body of Christ( as they speak in the Sacrament) we and they differ in this point. To conceive this the better, we must consider, in the forgiveness of sin, that there is a threefold power, the first is authoritatis, the second is potestatis, the third is ministerij. Authoritatis is that, which one hath principally of himself, and not of another; so God onely pardons sins: the second, potestatis, or excellentiae, which one exercises, delegat from another, but by way of excellency; and so Christ as Mediator, pardons sin: thirdly, Ministerij, when onely by intimation in the name and authority of the sovereign Lord he proclaims it: and so Ministers pardon sins; God pardons {αβγδ}, the Minister onely but {αβγδ}. There is totum potestativum, and totum contractum; totum potestativum, is the power which is in the King; totum contractum, is the power which is in an inferior Magistrate: totum potestativum, is the power of seeing in the soul; totum contractum, is the power of seeing in the eye: Christ hath the whole power; but his Ministers haue it not as totum contractum, as inferior Magistrates haue power; but onely as Heralds or pursuivants, who make intimation of the Magistrates decrees; but haue no power at all in their own persons, but clothed with the authority of the superior. Secondly, in the manner of the confession, they are II. miserable comforters. Wee hold that confession is necessary: for, as under the Law, he who held any unclean thing in his hand, although he washed himself never so often, he was still unclean; so he who repents of his sins, and keeps one still, is still unclean. Secondly, wee hold, that for greaer sins, greater confession is requisite. Peter thrice denied Christ, he got three admonitions by the cock: Christ asked him three times, lovest thou me Peter? &c. so joh. 21. 7. he must confess three times, because his sin was so great. They hold, that in Confession there must be all these Nauar. Instr. ad conf. circumstances; who sinned, when he sinned, how he sinned, how often he sinned; and they will haue the whole sin circumstantionatum, to be confessed: this Confession,( they say) it merits. This particular Confession,( they say) it merits. This particular Confession of all sins( for to make a pick-locke of it, and to learn out the secrets of the world) is injurious to the estate of the Common-wealth: but to think to merit by it, is injurious to the merits of Christ. Thirdly, in the sin confessed, they are miserable III. Comforters, in which wee and they differ. They hold, that sin is veniale ex causa, veniale ex forma, and veniale ex eventu; they set up {αβγδ}. a false glass which represents not the true shape of sin to the people. Ex causa, that which comes of ignorance; as first, ex I. metu, of fear: secondly, ex non advertentia, by not taking heed: thirdly, ex defectu indicij, by defect of understanding: these they hold to be sins pardonable ex causa; but before God they extenuate sin onely, and excuse it not altogether. Paul confesseth his sin of ignorance; Heb. 9. 7. and there was a Sacrifice under the Law for the sins of ignorance. Secondly, they hold, that there is a sin, veniale ex II. forma, which is so little in self, even Peccadillo, so that it merits not death; when as the Apostle says, that The wages of sin is death: but sin hath both a Rom. 6. 23. potential and an actual guilt in the wicked; yet ehre is possibility of pardon, if they had grace to seek it; but otherwise it is damnation in them. Secondly, sin hath a potential guilt, but not an actual guilt, as the sins of the godly: Here is reatus concapiscentiae, said ●●on personae: The guilt of last, but not of the person. Here is damnabilitas, but not damnatio. Thirdly, sin hath both the potential, and actual guilt, which cannot be pardonned; as the sin against the Holy Ghost. But we deny that there are sins so small, which haue neither the potential nor the actual guilt. The sins of the wicked, are like the Serpent, which hath power Num. 21. 6. to sting, and doth actually sting; but yet might be charmed. The sins in the children of God that are pardonned, are like the Serpent that hath no power to sting, although it haue a sting in itself; as the Viper vpon Acts 28. 5. Pauls hand. The sins of those, who commit the sin against the Holy Ghost, are like the Serpent which cannot Psal 58. 4. not be charmed at all. But that there is a Serpent which hath no venom at all in it, or a sting to hurt, that wee deny. Veniale ex eventu, through the mercy of God, wee III. grant, that sin is pardonable; but not through the smallness of the sin itself. Fourthly, in the medicine they are miserable comforters: IIII. 1. They propound onely the outside of Christs sufferings to sinners; as his whipping, scourging, and the pains of his body: but they never set before them, the inward part of his suffering, the torments which he suffered in his soul. Secondly, they mix the merites of the Saints, with the merites of Christ for consolation; like the Iewes at the first, when they were to execute malefactors, they gave them wine to comfort them, alleging that place of the Proverbs 3. 6. give wine to him who is of a sad heart: but afterward they found 〈◇〉 this; to mingle myrrh, and to give it them in their drink, for to make their heath giddi●, that they might feel no pain: but they were miserable comforters in this; and Christ refuses this kind of drink. So at the first, the Church of God, presented to the sad hearted, and miserable sinners, in their death, onely the blood of Christ: but the Church of Rome, as miserable comforters, began to mix sin( like bitter myrrh) as mens merits, and the milk of This is Poculum tremonis, Psal. 60. the Virgin Mary, and such like trash, with the body of our Lord: but as the Lord refused that wine mixed with myrrh; so should all Christians in their death, refuse this mixed drink, which will intoxicate their brains, and take them onely to the blood of Christ. The Amphibion, plays now in the water,& now vpon the land; but when shee is once wounded, then shee is glad to retire to the land. So Papists, although now they play like Amphibia, betwixt Christs merit, and mans merit; yet in their death they are glad onely to take themselves to the merit of Christ. Bellarmine, Tutius est in sola morte Christi acquiescere: It is more sure to rest in the onely death of Christ. CHAP. VI. Of the manner how the Priests under the Law blessed the people. WHen they blessed the people, they lifted Canon. up their hands. Lift up your hands in the Sanctuary, and bless. Confir. Psal. 134. The Priests lifted up both their Illust. 1. hands, when they were to bless the people: because they could not lay their hands vpon all the people, they lifted them up. They used ordinarily, when they blessed, to lay on their hands; but because they could not do this to all, they lifted them up onely. Secondly, they lifted up their hands, ad scalupas, to their shoulders points, when they blessed. Thirdly, they blessed in the holy tongue. Fourthly, with a high voice. Fiftly, face to face. sixthly, in the name of bashem hampo●esh. jehovah. If they had met a man out of the Temple, they would haue said, We bless thee in the name of Adonai; but not of jehovah. Lastly, they thrice repeated this, jehovah bless thee, &c. to signify that they blessed in the name of the trinity, Num. 6. Father, son and holy Ghost. So John, Revel. 1. 4, 5. wisheth peace from him which was, is, and is to come;( that is) God the Father, and from the seven Spirits which are before the Throne,( that is) the Holy Spirit, and from Iesus Christ. Catastrophe. I Conclude this book, with that phrase of the Talmud, {αβγδ} discendum, propter docendum; Ielammed lilmod {αβγδ} discendum nobis est eo fine, vt aliquando alios deceamus: We must learn for to teach:( that is) we must learn that sometimes we may teach others. FINIS.